It is now at the least three and thirty yeares since our troubles began to be beauie vpon vs let them shew how wee haue moued our finger against our dread Souereigne and in defence of all those who haue laboured in this cause he is not affraid to say Was not all our doings by humble Supplications honest and Christian Apologeticall writings and by lowly and earnest suing by our friendes And further In this wee haue done no otherwisâ—â—han all Christian Ministers may and ought to doe And if any man maruell how the Bishops became their enemies he aunswereth Bishops were our enemies by the Papists meanes Could any man Imagine that either so much without cause against the Bishops or so many things without truth for theÌ„selues could haue beene vttered if an opinion peraduenture of that wherein theÌ„selues were Innocent did not carrie them with ouermuch charitie both to thinke all which was against them to be too vehement too much and all for them ouer modest and too little Can it be thought that the Author of the plea of the Innocent should be perswaded that the Papists had made any of the Bishops to be their enemies or that those libels which past vnder the name of Admonitions SupplicatioÌ„s Demonstrations Martin Dialogues and such like should by any indifferent reader be thought to be either huÌ„ble honest or Christian or that they had done nothing in this cause more than all Christian Ministers may ought to haue done no surely the Christian part of the world to whom our vnnaturall violent and vnholy contentions haue coÌ„men are able to witnes too wel that he who hath brought a willingnes to speake euill and hath performed it in howe vnseemly a manner soeuer hath beene thought by the patrons of that cause to haue merited sufficiently the name of a brother and to haue beene a deserued partner of their liberall contribution This to many yong men hath beene a daungerous temptation I meane those of the meanest sort who in themselues naturally haue a double aduaÌ„tage to giue strength to this daungerous weakenes The one a disposition to reproue wherein their owne innocency is thought greatest when they dare in vnseemely tearmes take vpon them to controule others The other a hastie desire to seeme of some account which in an ordinary course without great labour is not easily attained where as euil speaking and vnseasonable raylings Commonly called Zealous preaching bringeth them at least among their partiall followers into an opinion of learning innocency and purified Zeale But let these men vnderstand that where readers are of Indifferenâ—y as some times their Bookes fall into the hands of such though for the most part they are dispersed amoÌ„gst the Breathren of the cause they gaine this Iust Censure That that cause cannot be good which hath not other patrons to support it than those who haue learned nothing but only to speake euill I am sorie the inferiour sort of our Clergie are both so ignorant themselues and haue possessed their auditors with the same error that we may not allow any thing vsed in the Church of Rome no more than any thing vsed in any assembly of the Heathen whatsoeuer So that whilst ouer bitterly we distast euerie thing which is in vse in that Church whose greatest part is infected with much error we breed an opinioÌ„ in those who are not fully resolued that we rather mislike many things because they vse them than for that we are able to giue a reason why we doe mislike them The best course in this had beene first to haue made Demonstration that the same things being vsed by diuers are all one or that those things conteÌ„ded for by authority in our Church were not in the better and former times of the Church or are not of an indefferent nature neither can be made lawfull by any circuÌ„stance These things being neglected and other meanes vsed lesse reasonable and lesse honest we conclude that the proceeding of the Reformers hetherto hath beene altogether vnlawfull and without warrant CHAP. V. Of Contentions THere was neuer any thing more fatal to the prosperitie of Gods Church thaÌ„ the violeÌ„t nourishing of contentioÌ„ within her Bowells and especially by their meanes who ought to haue been the principall Authors to procure her peace for where euery man is violent for that which himselfe likes and partiall affection through stronge humors becommeth the best reason to plant a Religion a falt most vsuall in those Kingdomes that are most vertuous euery man becommeth so great an opposite that in the ende they are in hazard to be depriued of all truth There is nothing safer to a Kingdome than that the Religion professed be but only one and this safetie then shall bee accompanied with much honor when those of the same Religion are desirous and carefull to preserue the Vnitie of the spirit in the bond of peace otherwise it must needes come to passe that those small and first beginnings which receiued life and increase from an holy Vnion must in the end by discord and discention al perish And therefore not vnwisely the Cities of Greece receiued of their Citizens no other oath sauing only this to preserue Vnion That Satan hath had apt instruments to hinder this in all ages those Scarres in the Church which are not yet throughly cured shall witnes well to the ages that succeed after and the hatefull note of reproch shall remaine as a blemmish vnto their names who rather than they would yeeld haue been conteÌ„t in the midst of these flames that the Church perish This being the blessing annexed to the coÌ„mandement of the holy Prophet Pray for the peace of Hierusalem they shall prosper that loue thee As though the happines of prosperitie could not light vpon their heads whose Tongues haue been the principall actors of contentioÌ„ in Gods Church this being an euil by so much the lesse cureable by how much the oppositions for ReligioÌ„ be more violent This made the Apostle to frame that most EloqueÌ„t Exhortation to humilitie and peace If there be any Consolation in Christ If any comfort of loue if any fellowshippe of the spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord and of Iudgement that nothing be done through contention or vaine Glorie This being the meanes to attaine vnto this perfection if in meekenesse of minde euery man esteeme better of others than of himselfe for saith the wise man as the Cole maketh burning Coles and woode a fier so the Contentious man is apt to kindle strife In the case of the Church wee ought to haue remembred long since the great reason of that attonement betwixt Lott and Abraham Wee are Breathren vnlesse they in discreatioÌ„ of some few haue caried them so farre that they can hardly afforde those to be tearmed by that name who because their Iudgements and wisedome are farre greater Their Religion
A Modest and reasonable examination of some things in vse in the Church of England sundrie times heretofore misliked and now lately in a Booke called the Plea of the Innocent and an Assertion for true and Christian Church policy made for a full satisfaction to all those that are of iudgement and not possessed with a preiudice against this present Church Gouernment wherein the principall poynts are fully and peaceably aunswered which seeme to bee offensiue in the Ecclesiasticall State of this Kingdome The Contentes whereof are set downe in the Page following By William Couell Doctor of Diuinitie Eccles. Chap. 3.1 The children of wisedome are the Church of the righteous and their ofspring is obedience and loue AT LONDON Printed by Humfrey Lownes for Clement Knight and are to be solde at his shop at the Signe of the holy Lambe in Saint Paules Churchyard 1604. The Contents of this Booke Chap. 1 KIngs and Princes haue authoritie and ought to haue care for the Church gouernment page 1 2 The Church visible of all other Societies is fittest to haue a Discipline but neuer the same that some men desire page 13 3 The Censure of a booke called The Plea of the Innocent pa. 25 4 The proceeding of the Reformers wholly vnlawfull pag. 32 5 Of Contention pag. 46 6 Of Ceremonies pag. 55 7 Of Subscription pag. 75 8 Of Discipline pag. 94 9 Of Archbishops and Bishops pag. 103 10 Of Ministers their Office and learning pag. 124 11 Of the maintenance of Ministers and of Tithes pag. 142 12 Of Non Residencie Pluralities and Dispensations pag. 159 13 Of publike prayer and of the defectes supposed to be in the Liturgie of the Church of England pag. 174 14 Of Tolleration of diuers Religions and how farre dissenting opinions from the true Christian faith may and ought to bee permitted in one and the same Kingdome pag. 196 15 An humble conclusion to his sacred Maiestie and the Right Honorable Lords of his Highnesse priuie Councill together with the rest whom it may concerne to defend this Church page 206 Deo omnis Potestas Gloria To the Right Honourable and most Reuerend father in God c. my verie good Lord the Lord Bishop of LONDON ⸫ THe word Right honorable is in great trauell with much euill when she shall be deliuered he onely knoweth who measureth al times with his hand and before whose eye lieth open that bottomlesse aeternitie it selfe The faces of Kingdomes and States according to the prosperitie and aduersitie of the Church amongest them sometimes looke heauily and sometimes chearfully as refreshed with more good Man whose Reason and Religion serueth to number these things feeleth in himselfe a true diuinitie manifested by that pure ambition of being greater than hee yet can bee whilest notwithstanding in the sence and feare of these things hee stoopeth as to a burthen that is too heauâ—e Religious and mature wisedome the safest builders of true greatnesse assureth men in prouidence to preuent the worst things or at least by foresight growing familiar with theÌ„ teacheth how to beare them with much patience fewe Kingdomes there are which haue not eyther more scarres in the Church not fully cured or else greater signes of greater insuing euils than our owne I am loth to be thought to flatter a fault whereunto I am not vsually subiect and a thing needlesse being the greatest hatred from the greatest loue which euerie beareth to himselfe but I may say truly and I doubt not but what I say the world thinketh the greatest part of this good next our dread Souereigne is now without enuie bee it spoken your owne The consideration whereof hath made me out of that infinite loue and duty which I owe to his Grace being dead and your Honour yet aliue to dedicate these labours to you both in the defence of that Church which truth experience her aduersaries haue proued for gouernment the most absolute since the Apostles time That it is vndertaken by me is the greatest disaduantage to this cause that it is continued and daily receiueth strength from authority is amongst infinite blessings the greatest and most vnspeakable of this Church I haue dealt as your Honour well knoweth in this cause with a threefolde disaduantage one that it hath so fully beene handled by so many of great learning heretofore so that at this time a defence was rather requisite to tell those that hope for alteration that our Church is still of the same iudgement and spake not heretofore onely to please that State a second is that the things disliked are not differences of any great learning seeing wee deale with aduersaries whose chiefest hope dependeth vpon the allowance of vnlearned followers so that Demonstrations of reason are more requisite than proofes from authoritie Last of all they are a generation apt and skilfull to speake euill I haue carefully and according to my naturall disposition auoided all occasion that might prouoke them to it yet I looke for no other neither by the grace of God so that this paines may benefit the Church do I much care the strongest tyrant of things and men is fancy the truest gouernour Religion hallowed follies when they are vnmasked are but at the best the weake opinions of simple men of whom notwithstanding if they had learned humilitie and obedience this Church might haue much vse your Lordship is besides that particular duty and thankefulnesse which I owe vnto you executor of his Testament and Inheritour of his vertues that was the true owner and possessor of these labours which if it please your Honour to accept with their vnworthie Author into your more priuate and inward affection It shall bee my happinesse to be your seruant and their credit by your Lordships meanes to doe seruice to this Church Thus in the assurance of this hope crauing pardon for my boldnesse I humbly take my leaue desiring God to blesse you with all Graces fit for so high a place and with contentment and long life to my singular comfort and the especiall benefit of this Church May 27. 1604. Your Lordships in all dutie WILLIAM COVELL To the Christian Reader IF the immoderate desire of reformation in some men had not extended it selfe further than eyther Religion or reason would wel permit and especially at that time when thankfulnesse exacted from vs all something like a Sabbath for that blessed Rest continued to this Church by the meanes of our dread Souereigne this cause and some others not yet published had with their vnworthy authors slept in a long and a charitable silence and whereas the miraculous blessings bestowed and continued vpon this land could no otherwise rightly be vnderstood than the true effectes of that Church which was planted in it seeing as S. Ambrose saith That is Charitie to be expected that is Charitie greater than the Empire if that faith bee inuiolate which preserueth the Empire I thought it vnfit to let these men vnderstand that
the Church should be rightly ordered many Intemperat men without any learning or care haue offred vnto vs that kinde of gouernment which had it beene once admitted could not choose but time haue pocured a ruine to the whole Church whose labours as farre as they were honest no man hath reason to dispies but being daungerouâ— they are to be diswaded from attempting and frendely to be counsailled to aduise better For to allow the best and fauorablest excuse that this cause can afford a curtesie perhaps they desire not at our hands is to thinke they haue dealt as men that comming in loue to visite a sicke friende haue euery man geauen his aduise without skill The best reason in wise Iudgements to deny alteration of any well establisht order as also to procure approbation with good conscience to such customes as are publikely in vse is when there riseth from the due consideration of them apparant reason allthough not all waies to proue them bettter than any other for who did euer require this in mans ordinance yet competent to shew their conuenient fitnesse in regard of the vse for which they should serue duties of Religion performed by the Church ought to haue in them according to our power a sensible excellency Correspondent to the Maiestie of him whom we worship yea then are publike duties in the Church best ordered when the militant doth resemble by sensible meanes as it may in such cases that hidden dignitie and glory wherewith the Church Triumphant in Heauen is beutified how be it as the heate of the Sun which is the life of the whole world was to the people of God in the Desert a greeuous annoyance for ease whereof his extraordinary prouidence ordained a Clowdy Pillar to ouershadowe them so things of generall vse and benefit for in this world what is so perfect that no inconuenience doth euer follow it may by some accident be incommâ—dious to a few in which case for priuate Euills reamedies there are of like conditions though publike ordinances wherein the common good is respected be not stirred Let it be therefore allowed that in the externall forme of Religion such things as are apparantly and haue beene sufficiently proued effectuall and generally fit to set forward godlinesse either as betokening the greatnesse of God or as beseeming the dignitie of religion both which are shadowed in the riches and ornaments of our Church or as concurring with Celestial impressions in the minds of men may be reuerently retained some few rare casuall and tollerable or otherwise cureable inconueniences notwithstanding And in this case it is not a consideration either of least reason or least vse to obserue what hath beene allowed as fit in the iudgement of all Antiquitie for the good gouernment of the Church from which either easily or much to swarue was neuer yet in experience warranted to be safe Wherefore in the altering of formes of Church gouernment Reason doth not allow it to be good either to change what Experience hath taught to be without much hurt or in the change to followe the direction of yong heads For though Ripenes of vnderstanding be grayehairs and the vertues of such be old age yet wisedome and youth are seldome ioyned for we must seeke it among the Auncient and in the length of dayes vnderstaÌ„ding So that if the contention be to whom we must harken and who are they that rule vs in this case doubtlesse the aged for the most part are best experienced least subiect to rash vnaduised passioÌ„s seldome carried with an affectation of noueltie or change therefore best in matter of Counsaile to be best trusted and safest in matter of Change to be wholly followed for as hands are seldome profitable to any great attempts longer than youth strengthen them so Wisedome is not of much value till age and experience haue brought it to perfection In whom therefore time hath not perfected knowledge such must be content to follow them in whom it hath sharp and subtill discourses of witt which are not the ordinarie felicities of those that haue laboured in this cause procure many times great applause butbeing laid in the ballaÌ„ce with that which the habit of sound Experience plainly deliuereth they are ouer-weighed Let vs therefore as in all other things of deliberation and Counsaile follow the aduise of him who said Aske thy Father and he will shew thee thine Auncients and they shall tell the. They which doe nothing as one wisely noteth but that which men of accompt did before them are although they doe amisse yet they lesse faultie because they are not the Authors of harme and doing well their actions are freed from preiudice of Noueltie an imputatioÌ„ alone able to diminish the credite of that which is well donne The loue of thinges auncient doth argue stayednesse but leuitie and want of Experience maketh apt to innouations For vsually where Scripture doth not gaine say that which wisedome did first begin and hath beene with good men long continued challengeth allowance of them that succeede although it pleade for it selfe nothing but that which is new as their discipline is if it promise not much doth feare condemnation before triall till triall noe wise man although women and some rash heades doe doth acquite or trust it what good soeuer it pretend or promise So that in this kinde fewe things being knowen to be good till such time as they growe to be auncient as wee haue small reason to dislike or alter what by continuance wee haue found to bee profitably honest so we haue much lesse cause to admitt that which in our selues and our Church doth want triall and with others abroad hath beene the Originall of much euill Nowe because all thinges can not be Auncient which are expedient and needefull in the Church This being a bodie which neuer dieth hath euer power no lesse to ordaine in things indifferent that which neuer was than to ratifie that which hath beene before for surely the Church howesoeuer some men distast this point hath Authoritie to establish that for an order at one time which at an other it may abolish and in both doe well Laws concerning outward order are changable articles concerning doctrine are not There is saith Cassianus no place of audience left for them by whom obedience is not yielded to that which all haue agreed vpon for it is to bee feared that the sacred worde shall at their handes hardly receiue due honour by whom the holy ordinances of the Church doe receiue contempt It being a vertuous obedience in both as well to the rest in that which the Church commaundeth vnto vs as in that which God commaundeth vnto his Church And if those things which are misliked peraduenture of a number without reason were euils of that nature that could not bee remooued without manifest daunger to succeede in their roomes wisedome of Necessitie must giue place to Necessity all that it can doo is
not alwaies in the same state it laboureth sometimes seeming to decay vnder the Crosse sometimes it flourisheth in the aboundance of much peace sometimes it is gouerned by these who are Nurses of it and sometimes by such whose hands are readiest to pull it downe now where the affection of Princes that gouerne is not all one the condition and state of the Church must needes alter besides euen the chiefe officers erected by our Sauiour of the Apostles Prophets and Euangelistes in that kinde notwithstanding are all ceased for although Apostolicall Iurisdiction doo now continue in Bishops yet no man is ordayned to bee an Apostle that which is aunswered of ordinarie and extraordinarie ouerthroweth the cause for if these bee extraordinarie and all offices that are reckoned vp by the Apostle bee not ordinarie then the Gouernours of the Church ceasing no man can say with reason that forme of the Church gouernment is all one To holde that all that was diuers at diuers times was the same gouernment is to make things continuing and ceasing distinguisht and confounded to bee all one And if wee looke further to that which seemed to bee most solemne the Senedrin and great Councell at Ierusalem is no where extant And if they allow the forme at Geneua they are popular but surely though in this no man could looke for other than difference to arise where trueth hath not laid the foundation of what they holde yet this is most straunge that they are so firme for Doctors to bee distinguisht from Pastors for seuerall Consistories for euerie parish widowes and such like whereas Geneua hath but one Consistorie for diuers Parishes no Doctors distinct from Pastors no widowes and in Fraunce onely Pastors and Elders are thought necessarie yea besides this there were many things commendably in vse in the former times which as the Church hath power to remooue so likewise hath she authoritie to appoint new our Sauiour instituted a Ceremonie which hee inioyned his Disciples to obserue of washing of feete the same continued long in the Church as may appeare by a Treatise attributed to Saint Cyprian but now out of vse and vtterly ceased The Apostles decreed that all should abstaine from bloud and from things strangled the Apostle willeth the Romans to greete one another with a holy kisse yet both these discontinued amongst vs euery man praying or prophecying with his head couered dishonoreth his head a thing at this day not of that strict obseruance but that it may bee done without breach of humility or the Apostles precept That all the lawes and orders in the Church are not durable appeareth by ceasing of the Ceremoniall law and the Iewish pollicie so that the obseruation of the Morall and whatsoeuer hath dependance vpon that is the true rule of discipline for maners other things are but the violent fancies of some weak men who haue abused their Zeale to doe much hurt Neither neede wee stand to prooue much the alteration of this gouernment seeing themselues haue varied in the demanding of it In the yeare 1572. the first admonition which the late most Reuerend Lord Archbishop of Canterbury did after confute was offered to the Parliament as contayning a perfect platforme of the discipline they desired to be established in this Realme Within fewe yeares after they altered it againe In the yeare 1584. an other which seemed to haue receiued as much perfection as they could desire but presently after the Parliament this was found amongst them to haue some thing amisse and the correcting being referred to one who had trauersed the matter a new it came out more perfect in the yeare 1586 an other in the yeare 1588 and it is like as most of these were against Parliaments so some thing now is to bee performed for this if their cause can haue patrons or the patrons can finde hope but I hope by this time our Gouernours are more wise and hee who is able to discerne these plots hath found by experience their desires to bee too proud and in reason not likely to benefit this Church with a better peace so that wee may safely conclude this point That though the Church of all Societies bee fittest to bee Gouerned with an auncient and veriuous discipline yet that discipline is farre differing from the same that they doo require CHAP. III. The Censure of a Booke called the Plea of the Innocent WHere the persons of men haue so neere affinitie with the actions performed by them it will require great moderation and care so to censure the one as that we may not iustly bee suspected to disgrace the other the neglect of this a fault which is too common both in the times before vs and in our age hath turned the confutation of errors to personall reproofes and hath made the defendors weaknes or Indiscretion the greatest aduersary to a good cause and howsoeuer some partiall men are caried with as much loue to all they doo as they are to themselues that doo it and with like disposition are impatient to bee toucht in eyther yet no man of wisedom or vnderstanding can thinke it to bee all one to haue his action or his person censured some Actions I confesse there are of that nature which are the defectes of our ordinary weakenesse and therein though not Excusable yet carry some reason to challenge a fauourable compassion extending either to forgiuenes or to concealments which both doubtlesse are the effects of men that are truly vertuous where as some others as it were by couenant are performed to that end that they rest amongest all men and in all ages lyable to that censure which time shall giue them And they merit Of the first sort are our sinnes in which kinde our profession hath had some euill Confessours of the Latter are Bookes which as they are actes performed with the best of our iudgement voluntarie with deliberation and with a resolution by couenaunt eyther to aunswere or indure what Censures shall light vpon them it cannot bee any breach of Charity or modesty where the opinions misliked are defended to censure the Bookes which are made in defence of them And although euerie man in reason is tyed to bee cerefull of his good name yet seeing that both euerie harde Censure is not a proofe to continue errour nor euerie errour an imputation to a man that deserues well It is not all one to say such a Booke is euill written and to say such a one is not an honest man The first is allowed in the warrantable liberty of all learning but the latter Charitie and Humilitie do both forbid as being but the daungerous effect of too much pride Things that are euill in manners are euill in that they are done and are a iust imputation to the partie in that they are knowne but writings that are Censured carry not euer that sentence among them which some ignorant or partiall opposite shall impose vpon them nor euer doo men censure as
some enemies peraduenture would make them speake There are Commentaries wee know vpon Saint Luke which passe vnder Saint Ambrose name of which Ruffinus in his second Booke of Inuectiues maketh Saint Hierome to giue this Censure that hee dallyed in the words and slept in the sence Which surely as the best writers are of opinion was rather forged by Ruffinus to make Saint Herome odious than spoken by Saint Hierome to disgrace Saint Ambrose Doubtlesse it were great pity that seeing the world so much erreth in the choise of friends that this so necessary an office rather than omitted should not be performed by our worst acquaintance and the resolution of all men ought to be this which I thank God I finde in my selfe if thy friend chide iustly in his Censure he hath profited thee if vndeseruedly yet hee meant to doe thee good so that to the first being bound for that which he hath donne and to the other for that which he would haue done in reason for this good office were tyed to both and for my selfe I neuer wrot any thing with that minde to haue it publisht in print although some things I haue don for which with Master Beza I craue pardon but I am very willingly content to be Censured for them when the chiefe troubles of the Church for discipline were either appeased with discretion or else buried with the Authors of them sodainly in the yeare 1602 came forth a Booke written by Maister Nicholles as an Apologie for the dealing in that cause Intituled the Plea of the Innocent Wherein as there were many things that serued to little vse sauing only to expresse that honest desire to be wel thought of which peraduenture the Author had so the first thinge though not the greatest in my opinion to be misliked was the want of due consideration of the time for surely if Salomon said true which no man hath reason to make doubt of that there was a time for al things a time to keepe sileÌ„ce and a time to speake in my weake iudgment it had beene much sitter considering the eager contentioÌ„ amongst those of the Church of Rome to haue beene lookers on rather at the euent of that quarrel than to haue beene Authors of any new disagreement amongst ourselues but so different are the dispositioÌ„s of men that what one maÌ„ taketh to be a reason why a thing should be done and other peradueÌ„ture taketh it to be a reasoÌ„ why it should not be don to haue forborne a little had beene much safer for the Church in all reasoÌ„ more honorable for your selues I wish the Author of that booke had those three ornameÌ„ts with S. Hierom calleth the foundation of all vertue a patience to be sileÌ„t an oportunitie to speak a coÌ„tempt of riches Doubtles to renue an vnnaturall contention that was almost buried especially at that time when all proceedings in the Church wer without rigor as it could not choose but be labour euil spent so it was likely to bring little aduantage vnto Gods Church PeradueÌ„ture I mistake the cause which moued him then to vndertake that Trettise wee will heare himselfe in his Preface what he saith we haue suffered meaning himselfe and others that haue laboured for reformations and indured much reproach and coÌ„tempt which we haue patiently borne and with great silence for diuers yeares sustained that on our part the sacred word of righteousnesse might not be euill spoken of and as much as in vs lieth wee might cut-off all occasions to the common aduersarie to preuaile against the holy Church of Christ Which is among vs. This surely was iust reason and if it were performed as he saith it was not performed without Iust cause for doubtles there is nothing of so small moment that hath brought greater disaduantage to our Church than that with so much violence we haue deferred amongst our selues and blessednesse surely shall be their portion who in this kinde haue beene forward to make peace but it is not these imbracings of Ioab nor the kisses of Iudas that can bury from the worlds eye those bitter Inuectiues of Whittingam Good man Knox Buckanan Gilby Martin Throgmorton Pennry Fenner and sundrie other most odious and vnsauerie bookes besides a great number of others without name all which must needes testifie that for this whole time of our happie peace whatsoeuer the occasions were the matter hath beene carried with little silence and lesse patience These men in this case how well soeuer they haue deserued otherwise haue not bin for bitternesse of speech much inferiour to the Heretikes of former times and of whose followers I may say with Saint Chrisostom In age they are yonger but in malice Equall the Broode of Serpents are of lesse stature but haue not lesse poysoÌ„ The Whelps of Wolues though they cannot hurt so cunningly yee will hurt with biting and desire to sucke Blood The some of all is as Sidonius speaketh openly they enuied basely they forged and seruilelie they were proud and that which made all this to be much worse was that the Authors of this euill-speaking made Religion to be a warrant to speake euill and whilst they offended vpon this ground others were desirous to offend that they might not differ from their example so that a double fault lyeth vpon the first Author one that they offended in their owne person the second that they were examples to others to the like offence But why continued you not in this silence still notwithstanding all this say you The state of things is worse than euer before and I cannot tell whether our conniuence in suffering of euill speeches against vs hath done the Church harme For nowe Papists begin to comfort themselues yea they challeng vnto theÌ„ the name of honest and true men and good subiects and by the reprochfull name of Puritan All godly Protestats are most cunningly depraued Giue me leaue quietlie to tell you this much That vnlesse I mistake it you haue little reason or any that hath laboured in that cause to thinke that the state of things is worse than before At that time when you wrote thus what men were committed for their disobedience arraigned for their treasons or where was thâ—t assault as you call it of Subscription besids all Godly Protestants are not tearmed Puritans no it is but the singular affection of a some few that would seeme vpright which haue gained that name wherein they doe much glory last of all if by your sufferaÌ„ce some Priests grewe insolent and were not affraide in comparison to make themselues to bee more righteous than you this was no reason so vnreasonably to prouoke the Reuerend Fathers of the Church against you but rather all to haue ioyned and your selues formost against them and yet he not gniltie that is accused but he that is conuinced in this cause But to let passe the occasion of that treatise giue me leaue
of those times and the Art to speake euill had extended it selfe no further but to the infinite iniurie of the worthiest in this Church their error peraduenture might haue had pardon and that which was indeed the malitious consultation of a number would haue beene thought to haue beene but the madnesse of some fewe but after all this as either desiring themselues a sedition or being misledde by some politicke Atheist to be the actors of the Churches ruine they assemble in diuers places they make lawes despise Authoritie and leaue nothing that is violent vnatēpted In the midst of all which the happinesse of the Church was this that malice had not so much force as shee had Endeuour I am sorry that men endued with vnderstanding and making Religion to be the ground of what they did could so farre deceiue themselues and delude others as to thinke a practise so disordered so inconsiderat so vnciuill could possibly be allowed in an vnderstanding and well gouernd Kingdome only because it seemed to be masked with an Idle shadowe of a pure Zeale Now these proceedings that seeme to bee warranted by Religion are most easily spread abroade because all men presume themselues to haue an interrest in Religion and they are for the most part more hotly pursued than other strifes for as much as coldnesse which in other contentions may bee thought to proceede frō moderatiō is not in this so fauorably cōstrued This made them that if all other meanes fayled them they hoped to effect their desire by force of Armes To this end they write that in this quarrell for reformation a hundred thousand hands would be gotten and then say they you may easily think what stroke so many would strike togither Doubtlesse there is nothing that could sauour of greater sedition especially vnder so gratious a gouernment than being so violently addicted to their owne fancies what they could not obtaine by any quieter meanes rather than faile to seeke to establish it with th◠hazard of so much bloud Nay all seditions almost and the open Rebellions of all times haue proceeded at first from this ground that what in the beginning was but weakly thought vpon grew afterwardes to bee affected with more violence and in the end rather than to fayle to bee attempted by open warre I confesse the part against whom wee striue was a long while nothing feared the wisest contented not to call to minde how errors haue their effects many times not proportioned to that little appearance of reason wherupon they would seeme built but rather to vehement affection of Fancie which is cast towardes them and proceedeth from other causes And surely if a sparke of errour lightening in those dispositions which in all mens thinking were farthest from any inclination vnto furious attemptes was in all reason like to bee verie daungerous must not the perill thereof bee farre greater in men whose mindes are of themselues as drye fewell apt before hand vnto the tumults For surely in a cause of Religion men will strayne themselues vnto desperate aduentures for the reliese of their owne part though Lawe and authoritie bee both against them This then will bee a consideration of importance at this time both for the King and the high Court of Parliament when as it is like those humours will growe strong through confidence in their cause and a hope of friendes how vnsafe in reason it must needes bee to suffer the sparks to bee blowen that are almost quenched or to hazard an Established forme of Church Gouernment by experience found profitable with much peace in exchaunge with any newe imaginarie forme lesse warrantable in trueth and in all reason lesse possible to stand with the safety of the Commonwealth Now that wee haue laid open some part of their proceeding for this Discipline a poynt handled by vs sparingly and with great vnwillingnesse for hee that desireth to see more of their practises may read some Bookes written alreadie to that ende wee will briefely examine whether any man and vpon what reason doth endeauour to iustifie the proceeding of the Reformers in this kinde The Booke which wee Censured in the former Chapter called the Plea of the Innocent vndertaketh verie straungely in my opinion the defence of the proceeding in this whole cause For although the Author himselfe might haue assurance of his owne sinceritie whereof I can not accuse him though some doo yet surely hee could not bee so ignoraunt of what had past since the beginning of her late Maiesties Reigne nor so charitable to excuse the maner of it but that a defence of the whole Storie might haue beene better spared than written at that time and doubtlesse if all other meanes of opposition had fayled their owne dealing was an ouerthrow sufficient to that cause The first thing that hee misliketh is that they are called Puritanes and in the clearing them from all effectation of this name hee spendeth the whole Chapter making other of his brethren that seemed to bee lesse Religious and the Vniuersities places which in duetie hee ought to haue more honoured to bee the principall Authours of this name for to tearme them Puritanes But seeing the end of names is but to distinguish and those who first vsed it amongst vs did rather showe what their owne followers did esteeme of them and what themselues affected than what they were It cannot in reason bee an imputation to any that they were tearmed by that name Neither doo I thinke although diuers of them did glorie to bee so tearmed that this name first proceeded from vs but rather that the Church of Rome seeing vs to reforme our selues to a purer Religion than they professed and that diuers amongest vs not content with that desired yet to be more pure accounting all of vs to bee Heretikes these by a speciall name as affecting to seeme more holy than others a common practise of the Heretikes in olde time they tearmed by the name of Puritanes so that the fault which hee layeth vpon vs doubtlesse had his originall from those of the Church of Rome and therefore one Rishton in a Table dedicated to Cardinall Allen then Gouernour of Doway maketh Puritanisme an Heresie which began in the yeare 1563. neither do I thinke it can easily bee found that any Protestant in England before that time in any publike writing vsed the name of Puritan for no man can bee ignorant but that hee who was the strongest first opposite to this new discipline and handled this argument with greatest learning was himselfe in all precisenes farre purer than those that most gloried in that name and was neuer an aduersary to any of this cause that was not eyther malitious arrogant or an hypocrite neyther is it fit to lay that distinction vpon the Vniuersitie of youthes and Prescisians as this pleader doth as though all that were not for this new Reformation were like one Athacius who bending himselfe by all
meanes against the heresie of Priscilian the hatred of which one euill was all the vertue he had became so wise in the end that euery man carefull of vertuous conuersation studious of Scripture and giuen vnto any abstinence in dyet was set downe in his Kalender of suspected Priscillianistes For whom it should bee expedient to approue their soundnes of faith by a more licentious and loose behauiour neither do I thinke vnto a great number that desired this name could any thing more fitly be applied than that vnto the Cathari a sect of Heretikes not cleane but worldlings or as Epifaâ—iâ—s calleth them pure impure ones But surely if eyther the Cathari the Nouatians the Pelagians the Donatists or any sect of the papists at this day worthily deserue to be termed by the name of Puritan theÌ„ surely it is no great error to apply that name to a number amongst vs who are euer readie to boast of their innocencie and in respect of themselues to account all of a contrary faction vnholy and prophane Others this Author accounteth old barrels And yet if he had well remeÌ„bred what he saith in any other place That who so feareth an oath or is an ordinarie resorter to Sermons earnest against excesse ryot Popery or any disorder they are called in the Vniuersity Prescisians and in other places Puritans Surely if this description of a Puritan were true neither were there much reproach in the name nor would a great number be left out of that sect who in all humility religion and conscience haue learned to submit themselues to the present States and I doubt not but verie truly a great nuÌ„ber of the Reuerend Fathers of the Church might more fitly be called prescise than those that for the earnest affectatioÌ„ of a new discipline desire by their followers to bee called pure For surely in all those things meÌ„tioned as notes to discerne a Puritan many that are very far from that peeuish singularity of some amongst vs haue done the Church more seuice in one yeare and liued with greater sinceritie their whole life than the principall of those who are distinguisht by that name Is it not a straunge presumption to Impropriat Conscience Holines Innocency and Integrity onely to some few as if all the rest who haue seuered themselues from the Church of Rome were no better than Athiests time-seruers prophane and irreligious only in this respect because by their authoritie and learning they haue resisted this vnreasonable desire of a new disciplne So hardly doo 〈◊〉 temper our selues when wee are strongly perswaded of our owne fancies but that all that are contrarie or repugnant to vs wee traduce theÌ„ to the world as men without conscience only for this that they are apposite A practise which alone is able to discouer to the world our exceeding pride and intollerable selfe-loue for no man can doubt but the aduersaries to this cause haue exceeded the other in all 〈◊〉 wherein they are or would seeme to bee most excellent onely they haue learned to obey which is much better than all the sacrifice of fooles But seeing words haue so many Artificers by whom they are made and the things whereunto wee apply them are fraught with so many varieties it is not alwaies apparant what the first inuentours respected much lesse what euerie mans inward conceit is which vseth their words doubtlesse to distinguish things that are of a different condition is the most ordinarie and the safest vse of names seeing necessarily to collect what things are from names by which they are called can haue small warrant these being but effectes oftentimes of malice sometimes of ignorance mistaking sometimes of some particular accident all which serue but in the construction of wisemen to make their estimation by a better rule and where things are not in nature such not to condemne them though they called by euill names The name of Puritan or Prescisian no man hath reason to vse it as a disgrace seeing with vs it serueth but to signifie such as being more strict for obseruation of Ceremonies than others both parties being opposite in that they both notwithstanding may bee equally distant from the Church of Rome and therefore as I cannot excuse such as prophanely make it any imputation to bee prescise a duetie which surely ought to bee performed by vs all in a stricter maner so neyther doo I thinke the proceeding of those to bee altogether lawfull who vnder this name hauing shrowded themselues account all men besides to bee prophane Atheistes and the resistance which they finde in their violent course to bee a cruell persecutor of innocent men in a good cause They that teach the world to thinke and to speake thus must needes bee iudged both to slaunder the profession of the Gospell amongest vs and to make themselues the best part of that Church which is seuered from the customes of the Church of Rome But lest peraduenture none of them eyther mislike the name or make the original of their sufferings to bee their innocency let vs heare one of them plead for the rest Men which made consceince of many things which the Reuereud Fathers and many learned men affirmed to bee lawfull and for this they were called Puritans There is no man can think but in matters of this nature the iudgement of the Reuerend Fathers and many other learned men that were not Bishops might haue ouerswayed the stifnesse of some few for so they were at the first without inforcing any faction or breach of the Churches vnion this phrase is vsuall in that Booke the goodnes of our cause and the innocency of our persons God deliuered his innocent seruants and being reproued for their proceeding their aunswere is the innocency of our cause doth constrayne vs and that the world may knowe the reason of their sufferings they say the chiefest cause of their trouble and reproach is their carefull and zealous following of Gods holy Word and their tender conscience in offending God Would not a man thinke that the Church of England which hath seuered it selfe not without many Daungers from the Church of Rome had looked backe and become a Harlot and a bloody Kingdome surely there cannot be a greater blemish laid vpon this Church which both is and is desirous to be thought reformed than that it hath persecuted for their conscience men holy religious Innocent and it a good cause The whole tenor of that plea of the Innocent runneth on in this course as if it were the sighes and mournings of a Church vpright and pure labouring vnder the burthen of persecution because they cannot in conscience yeelde vnto Superstition as others doo from hence are these speeches They seeing our Innocencie that of mere conscience our vprightnesse makes vs poore innocent men And in an other place to the same purpose We can boldely and in the sight of God protest our Innocency wee and our honest and iust cause
an oâ—her mans seruant He standeth or falleth to his owne Master And yet as that morall wise man saith It little skilletâ— with what minde that is dâ—â—â— which is euill done because thâ—â—â—ede is seene but the minde is not It is no praise not to doe thâ—â—â—â—ich thou canst not And if the best excuse bee allowed both to him and others which can be afforded in so euill a cause wee must needes say That centention in the Church is the hurtfull effect of indiscrete Zeale And howsoeuer men bouldly apply that to themselues which was spoken by our Sauiour Christ. The Zeale of thine house hath euen eaten mee yet they little consider that with this Zeale of Gods honor which eateth them they haue no warrant that Gods house should be eaten by them true Zeale saith S. Austine desireth in his place to amend what is a misse but if he cannot he doth tollerate it and sigh for there is a Zeale that proceedeth from rancor and malice but not from loue Extraordinarie Zeale which exceedeth the limits of our priuate calling is then only no sinne when it proceedeth from the power of the spirit and not a priuate motion the same spirit warranting that Zeale by giuing an extraordinarie power as also an vnresistable strength all which were found in our Sauiour in the sonne of Eleazer in the Sonnes of Leuie in Elias and diuers others And if the Pleader hath performed any thing either more powerfully or more effectually than other men we are readie to confesse that this newe Contention arose from a holy Zeale But under this colour daungerous attempts haue beene committed in Gods Church Thus Anabaptist in Germanie cut off his brothers head in the sight of his Parents perswading them that the holy Ghost was the Author of that fact But because he could not make the Magistrate to beleuee so much hee himselfe by their sentence indured the same death And it were fitt all these Zealous murderers of their bretheren by their hot contentions were examined by the Magistrate of their lawfull calling for it is great pitie that Religion and Zeale and sometimes peraduenture a good cause all which are most innocent should suffer the reproach of a shamefull Act but such Zealous persons haue beene in all ages who vnder pretense to reforme Religion haue been the worst meÌ„ and the greatest enemies that Religion had when Claudins Nero gouerned there were some that called themselues Zealatours and vnder that name were earnest for Religion vntil theÌ„selues had brought fier to consume the Temple for which they stroue and surely if humane reason haue leaue to coniecture what is like to be the euent of these euils Atheisme propanenes and sacrilege must al enter at the dore of Contention to burnvp Religion to robbe the Church And howsoeuer peace be best built vpoÌ„ redeÌ„ptioÌ„ of wrongs for otherwise to make an Vnitie without repeting the causes of discord is but rather to please vs with the name than with equitie to compound the wrongs wherein if we had beene the first yet it may appeare that we are not willing to vrge the Authors of these Contentions too farre in giuing a beginning to his euill surely their fault must needes be the greater which will not suffer it to haue an ende alter principium malo dedit alter modum abstulit neither can we excuse the bitternesse of some whose paines were little required to haue laboured in this cause as the former in the impure coÌ„tentions of Martinisme defaced the gouernment of the Church in the persons of Bishops and Prelates so the other sort did lead into conteÌ„pt the exercises of religion in the persons of sundrie Preachers disgracing as one well noteth the higher matter though in the meaner person we can be coÌ„tent to thinke that in many the beginning of these euils was a detestation which they had to the Church of Rome But we wish such men to know that first they haue iniured greatly the Church of Christ by hindering that increase which Religion in this Land might haue had if these violently had not beene ouer willing to contend with all men and then that as there is nothing of more vse so nothing in respect can be of greater daunger in ReligioÌ„ thaÌ„ Zeale is for this if it be directed aright is mother of much â—olines but being mislead is the Adulterous stepmother of much Hypocrisie and doubâ—lesse the corrupt fountaine of the greatest and most daungerous contentions that haue troubled this Church haâ—â— bin the faise opinion of vndiscret Zeale and when our contentions growe strong they spoyle saith Soloâ—â—â— a house full of facrifices and lest they should thinke wee are willing and esteeme it an honor to contend with them we say we haue taught the truth the auncient and perpetuall gouernment of the Church we haue maintained the reformed discipline by the example of the first and best Churches after the time of persecution we teach nothing but the pure Gospell of Christ wee administer the Sacraments as wee ought we are and haue learned to bee obedient to those that rule ouer vs we wish and prouide that the Ministerie of England may be learned that men may be diligent in that honorable fruction committed to them that all Idolatrie and superstition may be banished in one word that the Church may be cured from all their infirmities by the hand of authoritie and those lawfull meanes prouided for her safetie that noe rayling and contentious speeches to the disgrace of any mans person may be vsed by vs and if any man teach otherwise and consenteth not to the wholsome words of the Lord Iesus Christ and to the doctrine which is according to Godlinesse hee is puft vp and knoweth nothing but doateth about questions strife of words whereof commeth enuy strife raylings euill surmisinges froward disputation of men of corrupt minds and destitute of the truth which thinke that gaine is godlines for doubtlesse the wrath of man doth not accomplish the righteousnesse God for where enuy and strife is there is sedition and all manner of euill workes but wisedome that is from aboue is first pure then peaceable gentle easie to bee entreated full of mercy and good fruits without iudging and without Hypocrisie and the fruit of righteousnesse is sowne iâ— peace of them that can make peace Wee therefore beseech you breathren by the mercies of Christ Let vs be all of one minde let vs seeke peace and ensue it let there be noe strife I pray you betwext you vs neither betwext your beardmeÌ„ nor our beard-men for we are Breatheren But if they will needes proceede in this intemperat manner to nourrish the flame of these vnhallowed Contentions which both strengthen the aduersaries and weaken our selues we can but wish that authoritie may cause their writings to bee abortiue and not see the Sunne but if their policies in this doo preuent lawes
the statute required in this kinde It is like he rather desired to tell the world that he was an actor in the troubles of that time then to giue reasons for that which he and they did or to craue with submission pardon of the Church for that which they did not Aboute the yeere saith one 1571. subscription was inforced vpon the Ministerie for which cause in that time certaine men wrote an admonition to the Parliament opening diuers things worthie of reformation whereupō arose great volumes of prouing defending c. But in the middest of these fiery contentions a goodly space of quietnes about the time that the reuerend father Maister Grindall was Archbishop of Canterburie c. after the said archbishops death there came forth a new fresh assault of subscription vniuersally imposed and againe inforced vpon all the ministers in three articles first of the Queenes maiesties soueraigne authoritie ouer all persons c. secondly that the booke of common prayer and of ordayning Bishops Priests and Deacons containe in it nothing contrarie to the word of God c. thirdly to allowe and approue all the articles of religion agreed vpon by the Archbishop and Bishops c 1562 and to beleeue all therein contained to be agreeable to God The Ministers offered freely and willingly to subscribe to the first article of her Maiesties most lawfull authoritie and for the other two they refused to doe any further then by law they were bound and namely according to the statute made for that purpose Anno 13. Hereupon many in diuers shires were suspended from the execution of their ministery and some depriued And in another place We cannot tell whether we might by the lawes and order of this realme subscribe although it were otherwise lawfull by Gods word it concerneth the whole state aduisedly to consider that the holy ministers of God be not oppresse lwith an vniust subscription This the author calleth in another place the first great storme that fell vpon them and in another place this he maketh to be the fruites of subscription that the unpreaching minister and the non-resident are both warranted by it and in another place it is meaning subscription against many good and learned ministers and some it thrusteth out Others before this author both for time and worthines haue stifly but I doubt scarse considerately refused obedience in this point The some of all their reasons tending to this end that many obscure vntruthes were contained in those things whereunto they required that they should subscribe all aiming at this that nothing was euer so greeuous in the Church to the humours and dispositions of these men as to giue by subscription their allowance vnto that which the lawes had done One of them to the Lords of the councell speaking of subscription when D. Whitgift was made Archbishop and set forth his vnaduised deuise of subscription it seemed as a strong pot of brasse that would soone haue broken in peeces all the power of poore ministers and made discipline in vtter contempt I will only put the reader in minde that though it were no dishonor vnto his grace to be the author of so wise an order for the Church yet the same by their owne confession was a lawe before her Maiestie had called him to be a Bishop another for it were endlesse and of little vse to alleage the reasons of Iohnson preacher at Northhampton of Grayer and many besides published to this end being more learned yet in my opinion lesse religious thē the rest hath set downe some reasons why the Bishops doc vrge subscription t◠her Maiesties authoritie in causes ecclesiasticall first for a hope of a more sure setlednes to themselues and their followers that none may hereafter preach against the lordlynes of prelates that none may preach against ciuill offices in a preiate that none may speake against baptisme by women that none may preach against an vnlearned ministerie that none may preach against any corruption yet established whatsoeuer A strange collection thus to aime at the intention of making lawes But we say no otherwise of him then a father did in the like case His words showe vs wholy what he is and if we therefore know him not because we haue not seene his face neither doth he knowe himselfe because he doth not see his face But these doubtles and such like are but as Saint Hierome calles them the hissings of the old serpent For wise men would haue thought that these had had nothing to haue spokē vnlesse they had propounded this to thēselues to haue spoken euill But seeing the tenor of them all is all one an vnreuerent estimation and speaking of men in authoritie and lawes that are made by them a fault surely not small nor easily forgiuen if the cause were vertuous I must needes before I answere them giue them this aduise which I hope some will follow they that do as Gennadius reporteth of one Seuerus seduced to bee a pelagian acknowledge their loquacitie with him and keepe silence vnto death that they may recompence by their silence what they haue offended in speaking Now before we answere this which they haue alleadged against subscription the consideration of the nature of that doubtles must be fittest which in all reason ought to be accounted the best warrant to excuse them both in this and the rest which they doe refuse a reason which cannot be the same to all and in those in whom it is found without deceite they are rather to be pittied and instructed then to be vrged to that which how lawfull so euer their conscience gainesaying they doe make a sinne For though the conscience of man allowing cannot make that to be no sinne which the lawe doth yet the conscience forbidding may make that to be a sinne which the lawe doth not And therefore amongst men of wisedome and vertue there is no Plea that ought to be heard with so much attention as when men for that which they doe or doe not truely and sincerely doe alleadge their conscience Now as the coullorable excuse for refusing to subscribe must be the weaknes of such mens conscience who were perswaded in themselues the things to be vnlawfull whereunto they were required to giue allowance so surely a double fault must lie vpon them if there be any such who making no conscience of those things pretend only the greatest bond vpon earth to be the lawfull warrant of refusing of that which they would not doe And surely where feare and humilitie are both wanting there it is ouer much charity to thinke that they make a conscience All men vnderstand not aright what that is which they alledge for themselues when they say their conscience There is naturally ingrafted in the heart of man that light of nature which neuer can be put out that telleth him that no euill is to be done Now reason according to the knowledge that it hath
haue no Church this being as essentiall as either the word or the sacraments where this is wanting wee haue great cause both to examine the practises of these men and to consider that discipline which they tender vnto vs for that which we now haue and what benefit by this exchange is likely to redownd vnto Gods Church And surely if both our Disciplines had the like warrant that they were the lawfull â—rdinations of men for the well gouerning of the Church not repugnant to the word of God yet it is like the aduantage would be far greater on our side being auncient not the inuention of our selues found to be safe by experience and duly proportioned with the greatnes riches freedoms glory and gouernment of this kingdome whereas theirs in their owne opinions if they were not ouer partially addicted to it is new the inuention of late time dangerous by experience in a kingdome and no way proportioned but to the limits and bounds of some priuate Citie we haue knowne the aduocates of this discipline to haue much grace for which I do honor them in exhortation and prayer but to be either inuentors or aduisors of lawes and ordinations fit for a Church discipline their manner of liuing doth not allowe them that wisdome so that wee holde it much safer to retaine our owne reforming such parts as the boldnes of sinne maketh vs to thinke now to bee too remisse rather than to aduenture an exchange euen for that which by so many titles they commend vnto vs. For surely no man is lesse fit to lend his tongue to giue praise to a worke than he or they who haue lent their heads and their hands to be authors of it both because all of vs naturally loue what we doe our selues and seldome haue wee so much vnderstanding that we doe aâ—â—isse when we had no more vnderstanding but to faile in the doing of it But where their owne weakenes or want of experience might faile as not affoording them so much wisdome to make lawes if there they will vrge vs with expresse commaundement of holy Scripture then it must not seeme strange vnto them if that for which they pretend scripture without warrant of scripture be not admitted by vs wherein if they faile the Church at their hands receiueth a double wrong first a contention to disturbe her peace and secondly the false pretence of an euerlasting truth to giue authority and warrant to the late unwise inconsiderate and vnholy inuentions of silly men Dealing in this but peraduenture with lesse malice as Satan and all heretikes haue done to couller temptations and heresies with Gods word For seeing that with man especially in the Church nothing is or ought to be of that account as the scriptuâ—es are all men are dâ—sirous for that which they are willing to maintaine to alledge that proofe which hauing gâ—eatest authoritie must with men of reason finde least resistance For in all other things let reason be neuer so apparant with some men they are as easily contemned as they are alledged this onely conteyned in the two testaments both in admonishing is vpright in promising is heauenly and in threatning is fearefull All other writings as the assurance is but weake which they can affoord so their proofes are but the opinions or iudgements of mortall men and where the hearer is of the same nature with him that perswadeth reason oftentimes doth belâ—â—ue that he hath not much reason to be perswaded But in the scriptures as Hugo saith whatsoeuer is taught is truth whatsoeuer is commaunded is goodnes and whatsoeuer is promised is happines and therefore these men haue proceeded aright if they be able to proue what they vndertake in making the plaine scripture to be the commaunder of all parts of that discipline which doubtlesse whithout scripture reason hath little warrant to thinke that lawfull we understand then by discipline in this chapter which notwithstanding few of the patrones haue defined vnto vs that eternal gouernment of the church and of euery member thereof in respect they are of the Church whereby manners are reformed the peace of the Church maintained God glorified and order and decency procured this whether in substance it be such that nothing is to be added altered or diminished is the principall contention betwixt them and vs our Church holding that it hath this libertie to prescribe orders for the whole assemblie to giue direction for the goods of the Church and the maintenance of the clergie for the proceeding in matters of Church gouernment making lawes and ordâ—rs iudiciall notice censures election of offices and such like and this not without the authoritie of him who hath the supremacie in all causes all these we hold changeablâ— according to times and places whereas those who will needes be our aduersaries in this cause will haue all such as concerne the substance of discipline to be appointed by God and to be alwaies firme and immutable and the Eldership to haue the execution of them and to this end in euery parish or precinct there must be a presbyterie of doctors pastors elders and deacons and of diuers presbiteries conferences and synodes all which say they are precisely required in Gods word But seeing remonstrance hath been made both of the errors of them all and the infinit dissentions amongst themselues we can be content to let that discipline fall which stronger then they if they were willing could hardly haue strength for to hold vp This discipline of the Church ought to see the execution of those lawes and ordinances which God by his Apostles in their time and daily since by the Church maketh neither doe we thinke that any in the bosome of the Church after so long a time of knowledge can now doubt but that God hath left vnto his Church an authoritie to make lawes the execution whereof in reason is committed to those who succeed in place and authoritie the Apostles of Christ that did plant the Church whose dominion notwithstanding we make not so absolute that like tyrants at their pleasure they may rule ouer Christs flocke yet the power that the rulers of the Church haue in matters of a lower nature are lesse limited by farre hauing warrant to ordaine and appoint things indifferent which serue for order comlines and the edification of Christs Church By this authoritie the Apostles ordained many things in the Church whereof from Christ they had no expresse mention by this power S. Paul ordained that gatherings should be made at Corinth vpon the Lords day that the man should pray bare headed and the woman couered Such authoâ—itie at this day a particular Church hath as of England France end Scotland or any other that the clergie with the allowance of the prince and the rest whom it may concerne for to make lawes may ordaine and appoint â—uch ordinances as seruing for edification order and comlines in the Church are so long in force vntill they
as Antichristian from amongst vs only because it is the pleasure of those men to admit no superiors For if the name of Archbishop be not to be found in scripture considering the thing it selfe is of necessarie vse in Gods Church they haue as little reason to except against it as if Homonsion were not warrantable because Arius gaue occasion that the Nicen councell did first inuent it Many names are inuented since the Apostles time and yet both lawfully and necessarily vsed for these men haue been told long since that the authoritie and the thing whereof the Archbishop hath his name was in Saint Paules time and therefore the name lawfull and if it were not yet both might bee lawfull seeing they appertaine to the externall pollicie and regiment of the Church which according to time place persons and other circumstances is not tyed of necessitie to be alwaies one And surely those that mislike this ouer proude title as they tearme it haue least cause seeing they of the Discipline challenge as great iurisdiction ouer their Parishes and as lofty dominion ouer Prince and Nobles as euer any Pope did ouer the whole Church And if Clement whom Polydore alledgeth to that end said that Peter in euery Prouince appoynted one Archbishop whom all other Bishops of the same Prouince should obey I see no reason why any man for that should so farre forget both modestie and charitie as some haue done to call him a hell hound a naturall sonne of Satan surely naturall he was not and the sworne souldier of Antichrist I wish these to remember that the slaunder of authors is no good answere when better reasons can be alledged then onely to say that they say it But if they thinke the title vnlawfull as some of them write because the Scripture doth appropriate it to our Sauiour Christ I wish them to remember that if Archshepheard and Archbishop be all one then the name is to bee found in Scriptures and that names proper vnto God as Shepheard light of the world and such like may be in a diuers sence and are often communicated with other men Hereunto we may adde that the famous Councell of Nice which by all men of wisdome is reuerenced esteemed and imbraced as the soundest and best testimony next the Scriptures doth not onely allowe of the name but also of the office of Metropolitane and Archbishop determining him to be no Bishop which is made without the consent of the Metropolitane and to shew that this name and office was more auncient than that famous Councell the Canon saith Let that olde custome be obserued alluding peraduenture to those Canons which passe vnder the Apostles names Neither was this name or title so strange imediatly after the Apostles time that Volusianus was affeard to say that Diomysius Areopagita was by S. Paul made Archbishop of Athens or Erasmus to call Titus Archbishop of Crete and Eusebius giueth the authoritie to Iohn the Euangelist whose suruiuing the rest brought this benefit vnto the Church that for consecrating of Bishops and other vses he was as Archbishop or Metropolitane to the whole Church For in Saint Cyprians iudgement heresies and schismes haue risen from no other occasion then from this that the Priest of God is not obeyed neither one Priest for the time in the Church and one Iudge for the time in stead of Christ thought vpon to whom if the whole brotherhoode would be obedient according to Gods teaching no man would moue any thing against the Colledge of Priests This speech of that auncient Father was to comfort Cornelius shewing that faintnes in that case was to betray the Church and that sects and schismes must needes arise where the authoritie of Bishops is despised For this place was not to confirme the authoritie of the Church of Rome but as the best expounde him that hee would haue an Archbishop in euery Prouince to beare rule ouer the rest of the Cleargy For hee that attempteth any thing in the Church without the Bishop breaketh peace and confoundeth good order and Cyprian being Bishop of Carthage had the charge and ouersight of all the Churches in Africke in Numidia and in both the Mauritanes and not only these but as Gregorie Nazianzene saith the whole East parts for the which cause Illiricus doth call him Metropolitane So that if herein wise men had onely inuented what was fit and not followed what was before them their action had not been without warrant seeing in the outward pollicie of gouerning the Church where precepts and examples are wanting it is not forbidden for those that come after as well to be examples to others as to follow the examples of such as haue gone before them But if in the first planters of the Church which both in comparison of the rest were fewe and blessed with graces farre more excellent than any in our time inequalitie was allowed and that allowance without fault it must needes in all reason follow that the authoritie of Archbishop was not thought so dangerous as now to the gouerning of Christs Church wherein if either their maintenance bee greater or their outward honor more in these Christian times of peace then could be expected amongst Pagans and they tyrants no man can in reason or ought with out blame to oppugne these who will not be thought an enemie to the former seeing the times and names being diuers the authoritie notwithstanding is all one But it is the vnnaturall fault of this age through the sides of those whom peraduenture in some priuate respects we mislike to wound euen our fathers in religion whom we ought to honor But seeing these men doubtles are much wiser who take vpon them to be the reformers of our Church then that they should be offended with the names where the things are lawfull it is surely to be thought in all reason that the superioritie of Bishops is not by them accounted so great a fault as that any amongst the clergie whose office and ministerie is all one should by a speciall name aboue the rest of theirbrethren be called Bishops As if to ouer see that flocke committed to their charge were a dutie belonging and by our Sauiour imposed vpon them onely But because the names of things haue so many artificers by whom they wore first made but moe who after haue vsed them to an other sence it shall not so much concerne vs to inquire what in the beginning was the difference betwixt Bishop and presbyter as to learne afterward what the Church ment when these names expressed those persons which for office and ministerie of word and sacraments not for order and iurisdiction were all one The clergie of the Gospell were at the first after the Apostles time either Presbyters or Deacons for those who aduisedly at the first did impose names vnto things had either regarde vnto that which naturally was most proper or if peraduenture to some
are worthie men enough why doth he complaine of the silencing of some as a great wrong to the Church which in this great scarsitie of good and lawfull Ministers did much want their seruice Secondly that the Apostle described the qualities required in men of this calling doth not say that if none can bee found or not a sufficient man in whome all these qualities concur that then the Church shal rather be destitute of Ministers then haue such For there were in the Apostles time that swarued froÌ„ this rule and yet he was glad that they preached the Gospell Heerein we differ not from the confession of the Heluetian church which it is like our aduersaries in this cause doe more reuerence then they doe our owne who say wee condemne all vnmeet Ministers not indued with guifts necessarie for a shepheard that should feed his flock how bee it wee acknowledge that the harmlesse simplicitie of some shepheards in the ould Church did sometime more profit the Church then the great exquisit but a little to proude learning of some others Wherefore we reiect not now a daies the good simplicities of certaine so that they bee not altogether vnskilfull of God and his word and yet for all this let no man think but there are as many learned godlie graue and worthy Ministers of the word in this Church of England at this day bee it spoken without pride to Gods honour and the ioy of our whole land as in any one realme or perticuler Church in all Christendome that either is now or hath beene before vs. But for the scarsetie not of our owne in comparison of others but rather in respect of the multitude of our parish Churches I hope they will giue vs leaue to render them better and truer reasons then as yet wee haue receiued at their hands who onely with out cause to make it the Bishops fault are willing to tell the world that if these vrging of order and obedience which it pleaseth them to teaâ—â—â—e beggerlie trifle of mans deuise were not that then learning and religion would not bee of so little account and estimation amongst vs. But I hope all men see that the defect of prouision in this kind and yet I wish that most reformed Churches were but so well furnished is neither from religion professed nor from the gouernment that is vsed nor from the gouernours of the Church but the crueltie of the times past wherein numbers of meete Ministers haue beene consumed the vnwillingnesse of manie at this present who seeing the contentions amongst our selues and by reason of these the contempt of the Clergie are vnwilling to enter into this calling the schismes and deuisions which haue made a number renounce this office others worthilie to bee suspended and depriued from all which the Church which ought to haue had the vse of the labour and learning of men of abilitie is forced to craue a supply at their hands who are not altogether so sufficient to performe that charge But the greatest occasion of this euill is where law and reason haue giuen authoritie to some to be patrons to present their consciences haue beene corrupt and they haue failed of that trust which former times haue iustlie reposed in them Wherein if the people complaine that their authoritie to choose is defeated by this meanes surely it is but vnthankfulnesse in them to mislike a thing begun with so great reason for their good continued now more then a thousand yeeres warranted by lawes and practised with the liking of all nations the beeginning of patronages is not expreslie mentioned in the lawes of this land Aduocations Presentations are remembred in Magna Charta as currant by the lawes before that time the plea of Quare Impedit when Bishops refuse the patrons clarke is mentioned long since for this custome was most vsuall that the patron might not place a Clarke without the Bishop nor the Bishop refuse the Clarke of the patron if hee were such as were alowable by the Canons of the Church In Spaine before that time the councell of Toledo made this Canon wee decree that so long as the founders of Churches remaine in this life they shall bee suffered to haue the chiefe and continuall care of the said place and themselues shall offer meete Rectors vnto the Bishop to bee ordained in those Churches and if the Bishop neglecting the founders shall presume to place any other let him know that this admission shal bee voide and to his shame others shal be placed in their steads euen such as the founders shall choose beeing not vnworthy Long before this the like was determined by the Roman lawes strictlie to bee obserueÌ„d through the Roman Empire If any build a Church or house of praier and would haue Clarks to bee placed there hee or his heires if hee alow maintenance for those Clarks and name such as are worthy let them bee ordained vpon his nomination but if such as they choose bee prohibited by the Canons as vnworthy then let the Bishop take care to promote some whom hee thinketh to bee more worthy It seemeth this law had two reasons for the patronage which doubtlesse are not the least ground of that intrest which they now haue The first the building of the Church a work which while the world was in loue with religion gaind greatest reuerence to those of whom it could point and say these are the men that haue built vs Sinagogs Heerein if any fraudulentlie discharge that vertuous trust which through many discents is deriued vnto them I hope God will looke vpon them in mercie to amendment as the carefull Phisition vpon sick persons in the meane time I must tell them what I heare that the church by their meanes is like the body of the Amalekite sicke and vnlesse it bee refreshed like spedily to die for famine For whilst meaner men content with lesse alowance hauing beene important suters for places in the Church obtaine them the Patrons haue deuided the maintenance of the Clergie and the small alowance hath depriued them peraduenture of a better teacher And howsoeuer good lawes haue beene made to auoide the corruptions of Patrons in this kinde yet the couetous desires of such as hardly satisfied are able to finde meanes to escape the danger and yet falselie notwithstanding to defraud the Church For humane lawes how vertuous or religious soeuer where the vprightnesse of conscience is wanting serueth for the most part not to make the sinne to bee lesse common but the sinner in the fact to bee more secret seeing betwixt God and man this is the difference that the law of man what it seeth doth account sinne but God punisheth as a fault what no man can reueale sauing onely the conscience of him that sinneth In the one Confession is a way to obtaine pardon but in the other a meanes to procure punishment They onely are vertuous who without all respects
one as commonly in this case they pretend number If no other way may be found then haue the Bishops and Cathedrall Churches Temporalties enough to redeeme those liuings that be impropriated other counsel the same author giueth which haue bene all answered another saith the same which the Lord B. B. and the Cathedral Churches doe possesse if it be taken in time beefore it be to much scambled how well would it serue to redeeme Impropriations and augment the smaller things with the ouerplus to serue to other good vses for his Maiesties wars and increase of learning and a litle after as if his counsell were worthie twise to be repeated he addeth the same nay he wisheth all to be taken from the Bishops Yet still they must remaine to the Ministerie and the common wealth onely to change the order and manner of the applying that wheras before they serued to vphold a Lordly pompe Idlenes and brauerie in some few they might now by a wise godly distribution bee communicated vnto many for the benefit of many Churches and if Bishops liuings be to litle a free beneuolence and as it were an offering of all sorts of people young and ould through this land ought to bee Heereunto I might ad the counsell which others giue all tending to this end that whatsoeuer the church hath and is not bestowed according to the fancie of these men should presently be altered and vndoubtedly by many degrees lamentably be imployed to worse vse It pleased that wisdome and Maiestie which then ruled ouer vs to discerne the cruell purpose of these men to hold it vnsafe to aduenture a worse maintenance for the clergie by a worse meanes And surely wee doubt not but this great vnderstanding to whome God for our happinesse hath committed the gouernment of the church and the common wealth whose dayes wee desire may continue as the dayes of heauen will throughly vnderstand that a maintenance thus procured can bring litle aduantage vnto Gods church when by this meanes colledges Bishops or cathedrall churches are puld downe For if the fountaines be dryed vp a generall thirst must be the disease of our whole land If the clergie want gouernours better to be without maintenance then without order And last of all if recompence be taken away wherwith the clergie maintained may take rest not ease for the time to come benefiting the church peraduenture in another manner lamentable experience must needs tell vs that in short space the number of diuines wil be very few In tymes past there was in euery citie a Colledge of Ministers ouer whome the Bishop bate rule the which Sainct Hierom termeth the Senat of the Church and with vs it is called a Collegiat or Cathedrall church wherein for the most part for wee cannot excuse all after their labour in the vniuersitie in the Kings house in Bishops pallaces in their painefull imployment either by writing or teaching in other places are plentifully maintained as it is most fit the best the wisest and the most learned of the clergie in this land which not onely as that most reuerend Archbishop worthy of all honor sometimes said in respect of their soundnesse in religion profoundnesse in learning diligence in preaching but wisdome also experience and dexteritie in gouerning are not onely a singuler ornament to the Realme profitable to the church an honor to the prince but also a stay frō barbarisme a bridle to sects and heresies and a bulwark against confusion From whence I doubt not next vnto those two famous noursing places of learning the Vniuersities but when our kingdome shall haue cause to send to the greatest councell that the church shall haue men of wisest moderation best liues and deepest iudgements that these places shal be able to furnish them with much honor therfore as it is a bold presumption in those men who without degrees for some commendable paines in preaching think it merit enough to aduance them to that honor so the sacrilegious impietie of those is without excuse who wish desire all places of that nature to be pulled downe or their reuenues to bee altered to some other vse make them O Lord and their Princes like Oreb and Zeb yea all their princes like Zeba and Zalmana which haue said let vs take the houses of God in possession O my God make them lyke vnto a wheel as the stubble before the winde To conclude then this point as wee hartely wish the Ministerie of England to be learned so wee hope the wisdome vertue of those whome it doth concerne without iniurie of any person state or condition wil in due time think of conuenient allowance for them and this not by selling or changing of any thing to a stock of money which was the manner of the maintenance in the primatiue Church seeing wee are taught by experience that things of that nature are vncertaine and are not so likely to carrie to those that come after a perpetuitie with them it may bee that if any age were so prophane or authority were carried away with the violence of these spirits by the wounds of the Church to cure the Wants of some few and meane persons a thing God bee thanked not much to bee feared in this religious and vnderstanding age vnder the gouernment of so vertuous and so wise a King the Church paraduenture might keepe a Festiuall day of solemnitie plentie and all aboundance for some few yeeres and for euer after Lament her desolation and ruin in want Penurie Ignorance and Contempt vnto the worlds end And whereas the ages before vs gaue this deserued honor to some few These were those holie and religious men that did build vs Temples Colledges Cathedrall Churches and gaue ample reueneues vnto them all for the continuall supply of a learned Ministrie our posterity in the vnfortunat times of fasting and mourning after so vnhallowed a feast and so prophane a surfet should haue cause to bemoane their losse and lament the times where vnto they were reserued cursing these sacrilegious Reformers that haue spoild the Churches the riches whereof being put to saile haue serued but to satisfie the couetous pollicie of some few those neither of much worth not for long time it wil be a most vertuous consideration wherein his Maiestie shall giue perfection to the happie beginnings of our late Queene Elizabeth the nursing mother of our Church whose memorie shal be sacred to all posterities by prouiding that the allowance for the Clergie may be good conuenient and that those onelie bee suffered to enter into and to execute that function who haue learned themselues and will teach others in thankfull obedience to be gouerned by those whom reason and religion haue placed ouer them the other course must needs breed confusion contempt of authoritie needlesse discontentments indiscret reprehensions ignorant teachers and the disorder of all states whereas the wisedome and counsell of those
Medes and Persians that might not be changed For though reason from whence lawes of this kind haue their originall be but that voice of nature which neuer changeth concerning generals yet lawes shall follow reason reason follow nature both immutably and nature euer the same and yet lawes concerning particulers shall change often But if any man thinke that Priuiledges and Dispensations either are to bee graunted often or when they are graunted vpon iust cause are contrarie to common right doubtlesse hee erreth in both for the first surelie we owe that reuerence to those that haue beene before vs that it is an iniurie to them and for our selues ridiculous to alter ouer easilie the lawes which antiquitie hath commended to vs. Yet if aduantage apparantlie and without question redound vnto that societie whose benefit is principally intended in those lawes wee haue as little cause to wish them perpetuall as otherwise to dispence or to breake them when there is not for in abrogating of ould or establishing of new the commoditie ought to be euident which must warrant vs to depart from that which long custome hath found to bee right for seeing to the obseruation of all lawes Custome hath not the least force to procure obedience whatsoeuer is depriued of this strength is seldome regarded with so much care so for the second either neuer to dispence or not then when the measure of the common good shal bee euidentlie proportioned to a priuate case is to make lawes for to want life and those which were in the first intendiment a benefit to all to make them a captious Tirannie to some and those neither of worst nor of least merit which as ouer easely to graunt in some Princes could not but bee iniurious to the publike state so in others ouer rigorously to denie hauing princelie wisedome to discerne a particuler worthinesse in a common right could but bee that vnwarranted seueritie which surely in the end would doe great hurt Seeing then all humane lawes are onely the conclusions of the law of nature such as reason hath fitted for the benefit of some societie either the church or the common wealth and that all these are and euer must be subiect to dispensation and priueledge from those that haue supreame authoritie and that as wee think limitation of Cures either for many or attendance vpon some one is meerlie a law positiue wee hope that what the vehemencie of some mens zeale accounteth a great offence reason and deuinitie will warrant to bee no sinne For seing as well in the Church as the common wealth honors and rewards are to bee giuen not by an Arithmeticall but a Geometricall proportion and that honour and maintenance for the Clergie being from the law of God Benefices and Cures are by the law positiue surelie it cannot well bee denied but that how much of either shall bee giuen to this or that particuler person must be in the Prince to dispose onely now because lawes haue alreadie set downe how much may or ought to be graunted to any one man and what Residence and attendance hee ought to performe there if more then this for the good of the Church by Priuiledge and Dispensation ouer and besides not Contrarie or against the common right be graunted to some one can wee think it vnwarrantable and to bee a fault Dispensations for Pluralites haue bene in all times and the necessitie and vtilitie of the Church are confessed by themselues to bee the onely iust causes to make them lawfull neither doth our Church require other allowance at their hands then that in these cases it would please them to think and to write that the dispensations which are giuen are not contrarie and repugnant to common right If any think or speake otherwise in cases dispensable it is their error for it is the voice of Equitie Iustice that a generall Law doth neuer derogate from a speciall Priuiledge and that a Priuiledge is not opposit vnto the principles of common right because it dispenseth with that which common right doth prohibit for in the one it is respected by way of generalitie in the other beset with limited and speciall circumstances so that in the eie of law and reason they seeme to bee the same though they bee not wherein because men often times as one noteth waigh things stripped of some particuler circumstances which add waight vnto them they waigh them vneuenlie and thereupon oftentimes pronounce that to bee to light which is not in truth if they had skill to waigh it Now seeing the absence of all Priuiledges Non Residencie and Pluralities is in the intendement of the law for the aduantage of the Church whether it be by parties aboade in the Vniuersitie to get more learning or attendance in the families of noble men in Princes Courts or Cathedrall Churches it ought not to seeme vnreasonable that some part of the reuenues of the Church is allotted to their vse who though yet in person they bring not that benefit to some particuler flock which in time they may yet the Church at their hands shall receiue no losse for if the whole riches of the Church were a stock of monie as some Deacons paraduenture desire it might bee it can bee in reason no greater fault to giue maintenance now from some parish to some one absent for a time and in that absence profitable to the Church then in their diuision to giue that allowance which seldome they bestow for so good desert Yet whatsoeuer vnder pretence of Priuiledge is practised by any for to wrong the Church in a true construction is neither defended by vs at this time nor fit to bee suffered in admitting as I think it is not often meane persons to haue the benefit either of Non Residencie or Pluralities which were in the first intendement onely for men of better degree of more worth and of some speciall imployment in some other kind for the singuler benefit and aduantage of the Church of Christ. Which as wee cannot excuse if it bee graunted with ouer much facilitie to all those whom either idlenesse shal make absent or couetousnesse make them desire Pluralities so wee are not as yet of their opinion who think all dispensation and priuiledge in this kinde to bee against law or if not yet both the law and the priuiledge to be against truth Wee desire them without offence who vrge so strictly the lawes of our land for both these to consider this which is not altogether impertinent to this cause that if a strict law were made for a citie that were beeseeged that no man vpon any occasion might open the gates of the same citie whereby the keeping of them shut was intended to be for the good and safetie of the whole citie now if afterward some of the armie be without the gates who vnlesse they be receiued in neither they nor the citie can remaine in safetie shall wee think the verie meaning of