discipline that they might showe that they were readie and willing to be subiect to it Nay D. Cox a man at that time farre better I thinke then any that refuse subscription and his companie were not admitted to haue voices in the Church of Frankeford vntill they had subscribed to the discipline as others had done before them These holy conscionable refusers to assent to the ordinations that others make are violent exactors of subscription and obedience in a strange countrie at their betters hands to those pettie orders which are of their owne making When Maister Horne was made pastor of the Church at Frankeford he receiued all such persons as members of that Church which were contented to subscribe and to submit themselues to the orders of it A wise course not vnfit for a greater gouernment wherein all men ought to binde themselues some way or other vnto the obedience of those vnder whom they liue Nay if any minister appeale to the magistrate and be found to doe it without iust cause a fault surely lesse then their refusing to subscribe yet then he shall be directly deposed from his ministerie by them Neither was this the practise of those times and in that place but euen at home those men who had neither authoritie to make lawes nor to exact of others allowance of them haue required and had a generall subscription to that discipline which neither scripture wisedome law or themselues could approue vnto vs. So that all those inconsiderate and vnreuerend termes which most of them haue intemperately vttered against subscription are but the violent courses of men that desire to punish and not the charitie of such as should if they had authoritie correct Let them show their affection that they loue our Church and then we will allow them to vtter and aduise what they thinke good In the meane time those false coniecturall effects for which subscription was required as they thinke are but vncharitable deuises of their owne onely to make those in authoritie to be more odious that contempt of their persons breeding disobedience to their gouernment either a generall dissolution may bring a palsey into the Church or else we must onely be ruled by orders of their making Which because neither reason nor experience hath taught vs to be so safe we hold the exacting of subscription to be lawfull and necessarie in those that doe it and the refusall to be daungerous vnholy and vnwarranted in those that are disobedient They which haue labored in their zealous defences to make the world for to thinke otherwise they haue taken vpon them to iustifie themselues with to much loue and to censure our Church with to much rigor But it is like a better consideration will possesse them now when they shall haue small reason to feare either partiallitie or want of vnderstanding to make the chiefe in authoritie either not willing or not able to perceiue their weightie reasons alleaged against those things which they doe mislike But wise men surely haue cause to feare that nothing wil either much or long please them which is not some transformed monster of their owne making So that if any defect be in that statute as they vrge made by our late soueraigne of blessed memorie whereby the refusers may pretend a warrantable excuse for not yeelding by subscription an absolute obedience both to the doctrine gouernment and ceremonies of the Church we hope that now hauing tasted of the sower frutes of their disobedience and seeing without preuention that more daungerous inconueniences are like to follow it will not be thought vnfit either in his maiesties singular wisedome and great iudgement or in the honorable consideration of the whole Parliament is stricter lawes be now made to take securitie by subscribing of the tongues and the hands of these men which so often with so much libertie and boldnes they haue wilfully imployed to the hinderance of the Churches peace we demaund but in this what they thinke reasonable in their owne discipline not onely for men but for women to the auoyding of heresies and sects in the Church And if he that hath most learning and hath been most earnest for the alteration of our Church gouernment be able to make demonstration that their hands are required to giue consent to any one syllable either in our ceremonies our liturgy or our discipline which truth will not warrant and obedient humilitie exact from them I doubt not but the Bishops of our land are and will be readie either to giue them satisfaction why they ought to doe it or yeelde vnto their earnest demaunds that it may not be done But if any man thinke that the vrging of this wherein doubtlesse a remisnes in some hath done more hurt then rigor is either to confirme those things which without the allowance of these great refusers to subscribe might peraduenture be thought to want authoritie or that it is meerely a politike inuention besides law whereby the practises of the Bishops and others may be free from reproofe he doth vncharitably misconster a religious ordination for great vse and to the wrong of himselfe sinisterly suspect in both So that we thinke we may notwithstanding their great complaints of cruelâ—ie persecution and tyranny wherewith diuers of their books haue slaundered the most pure peaceable and reformed gouernment that euer this nation had since it was christian giuing occasion to the common aduersarie to write as they haue done of the English iustice safelie conclude that the exacting of subscription vsed by the Bishops in the Church of England is lawfull and neâ—essarie and the refusers are immodest disturbers of the vnitie and peace both of the Church and the Common-Wealth CHAP. VIII Of Discipline SEeing that no societie vpon earth can long without authoritie to correct retaine all her parts in due obedience and that the disorders of none are of more daunger then of that societie which we cal the Church it is of all ciuill considerations the greatest to thinke of that discipline which is best warranted most agreeable to the state of that kingdome where the Church is and in all reason likelyest to obtaine that end for which discipline is allowed vnto Gods house So that herein if either their skill had been so great or their moderation in that busines so much as peraduenture their desire was to doe good doubtles the Church ought in all reason to haue giuen great attention to these careful aduisers and to haue showed her selfe readie with thankfulnes to make vse of those vertuous indeuours religiously imployed for her good But now that they haue obtruded a discipline with that violence and such a one as must quiet ouerthrow both the practise of other Churches and of this in al other ages that haue been before vs nor this as the inuention of wise men not against the word but the expresse commaundemeÌ„t in euery particular of God himself accounting those to
so to swallow vp in vnthankesfulnesse all other benefits of a lesser nature as if the obseruation of other times were to be accounted an vnhallowed prophanatioÌ„ of the Lords Sabbath And surely those Rites which before lawfull ordination were left free after in conscience doe binde to the obseruation of theÌ„ So that what priuate opinions may fancie vnto them selues are but slender exemptions for the breach of lawes these imposing a restraint with their due Ceremonies established by authoritie from vsing respects and behauiours that are common towarde persons places and times which are all solemnly appointed to a holy vse If this had been throughly weighed by a number iâ— our Church neither would the contempt of them haue beene so vsuall and so pardonable a fault nor the defence haue beene thought ouer violent loue to superstition onely But in these things with some amongst vs can neither diffent with their good fauour nor consent with them with a good conscience And if any man thinke that Ceremonies are of that nature that the obseruation of them is onely indifferent and lesse free let him consider the great and violent discentions in the Church that haue risen for them and how Councills haue condemned them as heretikes onely for being stifly opposite in this kinde The first dissention allmost in the Church was for legall Ceremonies which afterward was determined with this word these necessaries to abstaine from blood and froÌ„ strangling The second great dissention was for Easter day neither was it thought then a small matter for which Pope Victor the first of that name would haue separated all Asia from the vnitie of the faithfull onely for being disobedient in that point which afterwards was not the least occasion for assembling the counsell of Nice the councel of Antioch not long after excommunicating all such as for the obseruation of Easter rested not in the determination of the Nicen Councell To conclude all that were willing to obserue it otherwise by Epiphanius Austin and Theodoret are accounted heretikes After this some such dissentions arose about baptisme not for the essence but the ceremonies in it the violence of which resisting was not the least impuratioÌ„ to al the Donatists After these succeeded hotter contentions but for matters of lesse moment in al which the oppugners of established order euen in the lowest parts of religion were little better accounted of the fathers than plaine heretikes The beginning of things saith Seneca proceede slowly but losses runne headlong the causes of euill are vsually in a tumult and breake out as in this from whence they are oft feared for whatsoeuer either person or place or custome hath many admirers for the holines must needes for the holines haue many to be enuiers of it but in things whereunto men doe easily fall discipline by authoritie must restraine such when singularitie is in daunger to make a schisme for where to make alteration in this kinde is allowed to all men a dissolution saith Caluin must needes follow in the sinewes of that Church neither doe we make as in precepts of a higher nature euery defect to be a great sinne but neglect in ceremonies is then no small fault when disobedience and contempt are ioyned with it Our care in religion appearing by so much the greater that wee are loth to neglect the adherents of it For the contempt which willingly is offered vnto these will easily without resistance extend it selfe to the ouerthrow of all religion There is nothing can be a surer preseruer of religion than to keepe it from contempt a thing not easily done where it is left destitute and depriued of holy ceremonies For the principall excellencie of our religion being spirituall is not easily obserued of the greatest number which are carnall and therefore we propound not naked mysteries but cloth them that these offering to the sences a certaine maiestie may be receiued of the minde with a greater reuerence And therefore some of the fathers accounting them as the shell to the kernell haue said that no religion either true or false was possible to consist without them So that amongst the auncient to be a diuine was nothing else but to know what deities were to be worshiped with what ceremonies And amongst the Iewes as a thing of greatest importance Ierbro wisheth Moyses to referre ciuill iudgements to others and himselfe to instruct them in the ceremonies and rites of Gods worship the ignorance whereof as it hath brought much harme into the Church so it is sharpely reproued by some of the Fathers that haue been before vs. These if they had serued to no other vse yet were they manifest and honorable distinctions betwixt them that were heretikes and those of the true Church in whom howsoeuer we cannot iudge of their sinceritie and religion that is inward yet by the vse of these we may easily discerne what Church in her worship they would seeme to follow for to cast away in time of persecution the badge and signes of their warfare was to discouer vnto the world that they were cowardly souldiers Tertâ—llian reporteth of one who chose rather to die then with the rest of the souldiers to be crowned with lawrell onely in this respect that the christians had a ceremonie not to doe it Now if any man aske me a rule whereby to discerne in this varietie of cerimonies which are to be reiected and which alowed we say with the Apostle Let all things be done honestly and by order for true wisedome teacheth sobernes and prudence righteousnesse and strength which are the most profitable things that men can haue in this life But if any man shall thinke that cerimonies being externall things in religion are not to be exacted with such violence that their carefull refusing should depriue them of performance of greater good these in my opinion first erre in the ouer slight estimation of ceremonies and then if they were but of that nature as contemptibly they thinke of them the alteration of such belongeth not to them neither haue they where obedience is commaunded reason to refuse conformitie with so much stomacke especially in matters which by them are accounted of that nature But because some of them thinke that ceremonies are but small things and yet that a small thing may trouble the eye as these the conscience I am sorry that they haue so farre weighed the hurt which themselues might receiue by doing of them and so lightly valued the harmes they haue offered by their wilfull disobedience to the lawfull ordinations of a reformed member of Christs Church If the Church of England retained any ceremonies that were vnholy and superstitious demonstration should haue been made in this kinde What they are how many of what nature why daungerous to which doubts being the sober demaunds of a weake conscience if due satisfaction could not haue been giuen doubtlesse those who had
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
shall be abrogated by that authoritie that did first make them To this we referre the time and manner of publike prayer administring the Sacraments ecclesiasticall censures apparell for diuine seruice ornaments of Churches and such like all which as the Church froÌ„ Christ hath lawfull authoritie to ordaine so it is peeuish disobedience in those men who had rather without warrant impose vpon the Church lawes of their own making then by commaundement obey the lawful ordinations that others make Now because in no societie al men will be obedient at all times and that it is little auaileable to make lawes and no way to see to the execution of them as the Church hath left vnto her admonitions to warne theÌ„ correctioÌ„s to restraine so last of al she hath power to suspend froÌ„ partaking of the best things that the church hath because they haue refused to obey the voyce of the Church in those lesser ordinations that she made the seueritie of the Church tending to this end the amendment of such whoÌ„ she doth correct and the terrifying of others from the like offence wherein if our Church administer this discipline with two much lenitie a fault surely if at all in inferior officers we had rather aduenture the manifest inconuenience of that euill then hazard by a new course the certaine molestation of a farre greater Now because all men will seeme to haue reason for that they doe and no reasons are equall to those which the scripture yeeld some wise men amongst them haue vndertakeÌ„ to make proofes from hence absolutely in their opinions sufficient to establish this new discipline The consideration of which weaknes as also the great iniurie vnto Gods word must needes make that their discipline doth want proofes which themselues are rather desirous theÌ„ able to alledge for it It must needs seeme strange that because Moses and Aaron when they came into Egypt did at Gods commandement cal together the elders of the children of Israel that the very mention of their names shuld be alledged as a warrant for the elders of the church in this new discipline But one of Geneâ—a writing vpon that place faith such were vnderstoode as by doctrine and example did rule the people whereas their elders are laymen and by no meanes are admitted to teach others Others peraduenture more truly men of that time and not much diffeâ—ing from that humor saâ— that neither preachers nor lay elders are vnderstoode by it but only such ciuill gouernors as were Senators princes to beare rule And doubtles whatsoeuer they wrest out of the old testament to make Moses the author of it yet Caluin to whose iudgement the chiefest amongst them hath promised to stand in this case saith that the pretended eldership till after the time of the captiuitie was neuer thought of and the reason as M. Calâ—iâ— saith why they thought of it then was because it was not lawfull for them to haue a King as if the gouernment by a King which in former times they had might haue bin graunted to theÌ„ this institution of their Sanedrim of elders had been of no vse So that all those scriptures out of the old testament by them alledged to this end as they haue alledged many are to small purpose or if they were that gouernment were needles in a realme where there were a King And that Sanedrim or councell of the Iewes erected after their returne from Babilon being seuentie elders were of the stocke of Dauid and of their former Kings but to bring these into the Church by the mistaken example of those times cannot but be daungerous and the foundation being so weake this building of theirs cannot long continew Doubtles it is not safe in wresting of scriptures to follow the streme of their owne fancies seeing he that held that all who would be saued must goe to Ierusalem forced all places out of the scripture that gaue any testimonie to commend Ierusalem either litterall or otherwise as apparant demonstration to maintaine his error As these men haue delt in the old testament so in the new what M. Caluin doth expound of pastors and preachers only some others do wrest for the establishing of these lay elders in their Church discipline I am sorie that men of learning that would seeme vertuous holy should be charged so truely with so manifold wresting of the scriptures as in this whole matter of discipline they are by sundrie that doe write against them Let men loue and aduance their owne fancies as they thinke safe but let the scripture not be vrged to giue strength vnto them For doubtles heresies and erroneous opinions do no otherwise spring vp then when the good scriptures are not well vnderstoode and because that which is not well vnderstoode is notwithstanding boldly affirmed to be the meaning of them For few things hitherto haue been so fondly deuised but the authors did pretend they had scripture for it or else saith S. Hierom the garrulity of such persons would hardly haue got credit for when through vanitie pride men haue ingaged themselues by the broaching of new opinions they wil rather labour to bring the scripture to yeeld vnto their fancies then suffer their fancies to be ouerruled by them a fault as it is great in it selfe so it carieth a manifold disaduantage with it that the aduersaries of the truth want not a couller to refuse the interpretations of such at another time whom men of the same profession for saith and the sacraments haue worthely charged to haue wronged the scriptures It had been doubtles a greater honour to them much better dealing with the word of God and a course of more reason in the opinion of wisemen that this discipline had been commended to vs as a politike gouernment which they found safe as the best deuise which necessitie in Geneua betwixt the putting out of their Romish Bishop the keeping out of the Duke of Sauoy did inforce vpon them as a platforme sutable enough for such a citie at such a time But to offer it to the greatest kingdomes that imbrace the truth who happily florish vnder the prosperous gouernment of vertuous princes where all things are established in the Church with a most auncient Apostolike holy order and al this vnder the name of Gods word It is to poyson the world with much euill and to couer the pollicie of their first teachers with the vnhallowed contentions of all after times And yet for all that we can neither mislike the gouernment of our Church which alreadie we haue by Bishops nor accept theirs by Elders vntill they haue answered all such as soundly and with iudgement doe write against them Add surely I may make the same protestation which a wise man doth in this case that if I were to leaue this life and should speake what I thought of the present forme of Ecclesiasticall gouernment at this time in
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
such be seruants to the state in the executioÌ„ of these lawes as are furthest from partialitie and pittie yet least to be suspected for vnsatiable desiring of their own gaine But there is a greater defect in most kingdomes wherein this Church is an humble suter to your Highnesse that it would please your Grace a thing absolutely hoped for at your Maiesties hands as well to reward those that deserue well as to punish those that are dangerous to the Church or the commonwealth doubtlesse there is no politike consideration of greater vse in a kingdome that all parts of it may florish than the iust bestowing of these two reward and punishment seeing they are the spurre and the bridle absolutely requisit for the right commanding of a whole Realme And surely it is a great question whether to the happinesse of a state it be safer to want punishment for the euill or rewards for the vertuous But seeing all kingdomes haue greater feeling and can better iudge of what is euill than well done therefore punishments are by the lawe due to the one whereas the other is many times a matter of great suit fauour and sometimes of infinite corruption which the best and most worthy obseruing they are in al likelihood furthest from being preferred because least subiect to such corruption It was an Honorable farewell the last Deanry that was giuen by Queene Elizabeth Honorabâ—e to him that procured it freely as I heard of his owne motion Honorable to him that had it without al corruptioÌ„ neither in acquitting of him do I condeÌ„n al others and most Honorable to her who no sooner heard of a man worthy but was most willing to preferre him There are few things of a greater aduantage to the Church than to haue the eyes of the Prince if sometimes his occasions diuert him otherwise drawne to looke at men of very speciall and singular deserte who peraduenture are neither so corrupt so fortunate so seasonable so well frended nor indeed so any thing sauing only worthy that they can obtaine that which men of farre meaner deserts if not easily yet commonly doe And surely for vs of the Church there is not out of the Vniuersitie excepting the Kings Chappell a better stand for the nobilitie to take â—ew of such than the Sermons at Pauls Crosse this being sincerely lookt at vertue shall haue incouragment to take paines because vertuous paines shall be sure to haue recompence a thing where it wanteth that want must of necessitie fill all places with the worst and the worst disposed So shall men that are worthy and very excellent be preferred either slowly or not at all whilst euery ignorant vnhonest vnprofitable flatterer shall depart loaden with the best preferments the due recompence that belongs to vertue for redresse whereof I dare not take vpon me to aduise only I wish that they especially the Honorable and reuerend Bishops Fathers of the Church who haue any stroake in the disposition of such preferments as appertaine vnto learned men would be thinke themselues what it is to respect any thing either aboue or besides merit considering as one well noteth how hardly the world taketh it when to men of commendable note and qualitie there is so little respect had or so great vnto them whose deserts are very meane that nothing doth seeme more straunge than the one sort because they are not accounpted of and the other because they are It being euery mans hope and expectatioÌ„ that the only purchase of greater rewards should be alwaies greater deserts that nothing should euer be able to plaÌ„t a thorne where a vine ought to growe or to commit that to a Fox or an Asse which requireth the strength the toyle of the painful Ox the careful obseruatioÌ„ of this which the Church humbly intreateth at your Graces hands shal roote out all Idolatours from your lands banish all Heretikes from Christs fold which steale in like rauenous wolues discouer those Anabaptists who stirre vp contentions to hinder Religion labour to haue magistrates contemned inueying against the lawfull ordination of our Clergie accounting them to be but Scribes and Pharisies Idle haue too great liuings flatterers of the Ciuill Magistrate saying the reformation of the Church is not spirituall enough perfect and their vnhallowed priuate conuenticles are more holy making their pretence of all the puritie of the Gospell these pretend grauitie reprehend seueritie speake gloriously and all in Hypocrisie these dayly inuent newe opinions and run from error to error their wilfulnes they account constancie their deserued punishment persecution their mouthes are euer open to speake euill they giue neither reuerence nor titles to any in place aboue them in one word the Church cannot feare a more dangerous and fatall enemie to her peace and happines a greater cloud to the light of the Gospell a stronger hand to pull in Barbarisme and pouertie into all our Laâ—d a more furious monster to breed contempt and disobedience in all states a more fretting Cankar to the very marrowes and sinewes of this Church and kingdome than the Anabaptist who is proud without learning presumptuous without authoritie Zealous without knowledge holy without Religion in one word a dangerous and malicious Hypocrite Sundrie of these mâ—nifest and violent disturbers of the peace of this Church and the Common-wealth were banished from amongst vs in the dayes of out late Souereigne we heare they are returnd they make petitions they hope for fauour Consided great and mightie Prince right Honorable Lords and all yee whom it may concerne to defend this state that now is the time to make and execute lawes against them for these are more daungerous than other Heretikes because they are transformed into the shapes of some amongst vs The Church of England which lyeth prostrate at your Graces feet desireth not to be fauoured in her errors not to haue her corruptions warranted by authoritie to haue staines not washed because shee hath had them long to haue idolatrie and superstition harbored in her bosome to be loadeÌ„ in her ReligioÌ„ with the inuentions of man and vnhalowed Ceremonies to be supported with a prophane Hierarchie an vsurping dominion to bee poysoned with humane learning to be murdered with Idle and vnpreaching Ministers but she humbly intreats showing her wounds with teares in her eyes sights in her hart humilitie in her whole behauiour that she may be defended protected and armed in that truth which Christ and his Apostles haue taught her which Queene Elizabeth hath Cherished maintained in her which the earth hath wondered at heauens haue blessed that her beautie may not be defaced vnder pretence of washing that she may not be left naked of her comely decent and Religious ceremonies that the gouernment of her Bishops auncient warrantable and safe may not be taken from her that her schooles may florish with all sacred and Heathen learning that her Ministers may be painefull and liberally maintained and last
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 peace of this Church was litle beholding to their paines who in the middest of an vniuersall ioy sounded a seditious Alarum to a second warre which as it could be no lesse than inconsiderate Zeale in some of the Tribe of Leui to drawe their swords against their Reuerend Religious Fathers as if with Aaron they had beene guiltie of erecting a Golden Calfe so we hope in the opinion of the most seuere our defence shall neither be thought needlesse nor out of season wherein peraduenture our labour is of lesse vse because we encounter in particular men of no greate authoritie in this Church whom our directions were first to haue answered in another manner but finding that to follow their steps had beene onely but to tread often in the same pathes which were wearisome in themselues and could haue brought little aduantage to this publike cause we rather resolued hauing the approbation of authoritie to giue allowance to defend a necessary weighty â—ighteous and publike Church gouernment than onely to reproue and confute some particular obscure and priuate men for accusing gaineth not that admittance in the eares of indifferent Readers which defending doth and herein I may safely protest I looked at no other scope in the labour and cost of this vnpleasing imployment than the discharge of my particular dutie and the performance of that seruice which I owed vnto this Church yet if I had known which I vnderstand since that some more of Master Hookers works had bene recouered from the iniurie of men and time once againe to speake in the defence of this truth I woulâ— most willingly haue obserued the praecept of the Sonne of Sirach Thou that art yong speake if need be and yet scarcely when thou art twice asked for the same things but who is able to speake the same things that he did being spoken by diuers are not the same and for my selfe if any man thinke this defence a presumption I may boldly say as Eâ—â—u did Behold I did wait vpon the words of the auncient and hearkened to their knowledge But seeing wee are children of that Church whose prosperitie was enuied and peace hindered by the aduersaries of this cause wee could not but let them vnderstand that the voyces of Angels of men and of time and all against them and if wee were in the comparison of them as they boâ—st of number but like the children of Ruben and the children of Gad and the Tribe of Manasses in respect of all Israell besides yet if they will needes send vs a message by Phyneas the sonne of Eleazar and ten Princes with him saying What transgression is this that ye haue transgressed against the God of Israell to turne away this day from the Lord in that ye haue built you an Altar for to rebell this day against the Lord Haue wee too little for the wickednesse of Peor whereof wee are not cleansed this day though a plague came vpon the congregation of the Lord Wee must aunswere them as they did The Lord God of Gods the Lord God of Gods he knoweth and Israell himselfe shall know if by rebellion or by transgression against the Lord we haue done it saue thou vs not this day If wee haue built vs an Altar to returne away from the Lord eyther to offer burnt offerings or meat offerings or to offer peace offerings thereon let the Lord himselfe require it And if wee haue not rather done it for feare of this thing c. vnto vers 30. Wee hope they will giue vs leaue if their Zeale make them iealous of any thing vsed or admitted in our Church to tell them that these are witnesses betwixt them and vs. c. Betweene our forefathers and our generations after vs to execute the seruice of the Lord before him in our Lyturgie in our prayers in our Sacraments and that neither their children nor the children of any Idolatrous Church should say to our children in time to come Yee haue no part in the Lord and if for all this they cease not the heape reproaches vpon that Church whose absolute gouernment they ought with thankfulnesse to imbrace and with loue to honour we must tell them as Saint Hierom doth that amongest ChristiaÌ„s not he that suffereth but he that offereth reproach is wretched Wherein surely of all that euer laboured in this cause he endured most with most patience whom vertue crownd with much Honour in this life and according to his owne propheticall word ouercame whilest he suffered and now triumpheth And for my selfe Gentle Reader I resolue humbly to endure whatsoeuer it pleaseth the vsuall impatience of their furie to lay vpon mee saying with Saint Austen In a good conscience I speake it Hee that willingly doth detract from my good name vnwillingly doth add to my reward For I lay with Saint Ambrose Let no man thinke that there is more weight in the slaunder of another than in the testimonie of his owne conscience Farewell CHAP. 1. Kings and Princes haue Authoritie and ought to haue care for the Church gouernment WWhere right hath no other aduantage but Fortune and Weaknesse hath got strength from opinion of Zeale there it is no lesse safe to maintaine error than amongst better dispositions to defend a trueth The Circle of time the best discouerer of mens secret ends and not the least nor the least violent circumstance ouer the means must at length make knowen to the weakest eye that is able to discerne least who haue beene thought wicked and prophane in humilitie for maintayning a truth and who proudly haue beene opposites to this end that being ignorant and vnhonest they might bee thought to bee learned and seeme righteous As there is not any one action since the time that this Land first embraced true Religion wherein more violent and vnnaturall dispositions haue discouered themselues than in and for the Church gouernment so is there nothing wherein the Wisedome Vertue and Souereigntie of Kings doth and ought more to appeare than in the well ordering of that Societie where vnto the most vsuall and greatest harmes haue commonly proceeded from too much Zeale For that which man once apprehendeth as vertuous to bee done without great iudgement and moderation hee seldome tempereth himselfe from doing it eyther ouer-eagerly or ouermuch This as it swayeth with Inferior persons who for the most part haue no easier and speedier meanes to become eminent so it is hardly tempered in those Princes being eminent alreadie whose vertuous education hath made them religious this being in one action to the people the best assurance they can expect for themselues the best testimony of a good conscience and toward God a demeanour least vnthankfull for any straunge or miraculous deliuerance that they haue receiued All these being made stronger when a new people are become subiects when all men are disposed to giue strength to their hopes and make collection from Signes and when deliuerances are
seconded by the peaceable and happie accesse of a greater Kingdome So that in this case vnlesse to a minde that hath no Religion at all it shall bee much harder to perswade a moderation than too little For with righteous Kings and of vnderstanding as nothing is dearer than Religion so in nothing they imploy their labour and authoritie more willingly than for the preseruation and honouring of the Church it selfe all kingdomes hauing no other safetie but this Their prosperitie to flourish for no longer time than the prosperitie of the Church is maintayned among est them This being by all obseruation the truest signe of a decaying Kingdome To haue a Cleargie vnhallowed and the Church vnhonoured But whilest all men are carefull that the Church may bee well gouerned euerie man obtrudeth his owne fancy and liketh best of those Rules which haue neerest affinitie with his owne brayne Hence commeth it to passe that some men are not fully resolued to whom especially belongeth the Authoritie to prescribe with warrâ—nt the direct forme of the Church gonernment Other offices for the attainment of this end as to instruct and to aduise may in all reâ—son to make the burthen of gouernment both more vertuous and more easie belong vnto other men But to prouide for the safetie of the Church for the publicke enioying of the Word of God for the maner of gouernment for the maintenance of the Clergie all these in a strict vnderstanding are the religious duties and the honourable effects of the King so that what authoritie is deriued vnto any â—yther in a blinde and false obedience to the Sea of Rome or through a partiall affection to a new Consistorie are both if not equall yet equally vsurpers of the Kings right Nay whilest some of late haue beene earnest though ignonorant refusers of Subscription they hane showed in their actions how vncharitably they haue thought of their late Souereigns sincere ReligioÌ„ For to mislike the book of Orders is indirectly to affirme that we haue no ministery which some impudently shameles haue dared to affirme plainly not to subscribe to the Booke of Common Prayer is to teach that we haue no forme of Church Liturgye And lastly to refuse to subscribe to the Articles of Faith is to make men beleeue that our Church maintaineth vnsound doctrine This as it was alleaged once by a Reuerend bishop in a SermoÌ„ so it is an accusatioÌ„ not yet cleered by any that I know by one it is slubbered ouer vnhandsomely making the Obiection stronger than himselfe was able to answere truly but this wee shall haue better occasion to confute hereafter And it is too plaine what opinion they had of Her Religion liuing whom so boldly they dare depraue being once dead But flattery looketh no further than eyther to escape punishment or receiue a benefit so that when the one is past feare and the other past hope wee dare then speake what wee thinke and more vnreuerently oftentimes of the same partie being a Saint in Heauen than we durst being a Prince in earth It were fit all men considered but especially Kings whose authoritie it doth secretly vndermine how farre the admission of a Consistoriall Gouernment in a kingdome may suddenly vsurpe vpon that right which Scripture and Lawes haue ascribed to the King That Kings ought to haue rule in all causes ouerall persons as it is warranted by the word so it is confirmed to the Princes of this Land by Act of Parliament This giueth vnto them Supremacy in Ecclesiasticall Gouernment Exempteth from Inforcement of any Domesticall or forreigne power and freeth them from the penaltie of those lawes both Ecclesiasticall and Ciuill whereunto all inferiour persons in a Kingdome are tyed And howsoeuer sinnes in Princes ought to be reprooued and rights of Clayme may be recouered against Kings yet in nothing are they liable to penall lawes much lesse subiect to the Iurisdiction of Elders or Excommunication of this Tyrannous Consistorie Vnhallowed blouldnesses attempted in other Kingdomes and Imperionsly affected and vrged by some amongst vs nay the power to call Synods an Authoritie by Parliament graunted vnto the Prince some violent spirits haue attempted with that bouldnesse as if those only were Lawes which were warranted by this Consistorie Princes being but to Execute what they appoint them out of Gods word whereof notwithstanding themselues must be only Iudges Thus whilst the Prince warranted by his owne Law which is the publike Act of his whole people gaue Authority to some graue Commissioners for Reformation of Ecclesiasticall disorders They denie that any such ought to be appointed Iudges and often both in priuate and publike depraued that honorable and high Commission a thing as it is vnseemely for them to controule so if our late Souereigne in great Wisedome and care of the Church had not giuen it authoritie and strength the bolddnesse of a great number pretending a Zeale had growen to bee so strong that in all appearance There had beene little likelihood of safety to the Queene her selfe And seeing all attempts are most violent that haue their beginning and strength from a Zeale to Religion bee it neuer so false there can be nothing doubtles of greater vse either for the safetie of the Prince the peace of the Church or the quiet of the Commonwealth than the seuere and Reuerend authoritie of this high CoÌ„mission without which assuredly long since we had miserably tasted of all those euilles which vncontrouled ignorance Hypocrisie and crueltie cculd haue brought amongst vs. It is small reason Princes should giue eare vnto these plots which leaue them naked without meanes to defend themselues or their Subiects in the time of danger nay those of the honorable and highe Court of Parliament are to thinke themselues and I doubt not but will iniured by such who haue taken from them on of the three States a State not of the least wisedome and grauitie and from them all that Authoritie which they ascribe to a number of ignorant and sillie Artificers for such some Consistories must needes bee and guided by a youth sometimes neither of wisedome nor vnderstanding It is miserable where men are ruled by no lawes seeing nothing is in man of greater daunger vnlimited than his owne will which imperiously commaundeth ouer his fancie that is able to corrupt and peruert all Rules of order Thus they interprete Tell the Church tell the Consistorie Which because Iohn Morrell did expound otherwise himselfe was excommunicated and his Booke burnt there is nothing more vsull than their pleasures to become Lawes A thing peraduenture men may affect which either desire Change or do hate gouernment but doubtles in it selfe Tyrannous and vnsufferable and so much the more odious and daungerous by how much the Rulers are base there gouernment lesse equall and once admitted not easie to be shaked of In on word There is nothing in the Lawes of this whole Land nay not in the possession of any priuate persoÌ„ safe if
this Consistoriall Gouernment may take place the benefit whereof as they magnifie little weighing those yet vnexperienced Euils which must needes follow so the harmes of it are at large set downe by diuers others who with learning and iudgment haue labored in this point There is doublesse no Societie deerer vnto God than his Church in the gouernment whereof he hath made choice of two sorts of men to be imployed vnder him The first are Ministers of his word and Sacraments whose calling is perpetuall and necessary in the Church for so long as the Church is in this world it caÌ„not possible be coÌ„tinued without these of wihch we shall more fitly speake heereafter The other are Kings and Magistrats whom to the happy estate of the Church we hold with all reuerence of such vse that those are worst that mislike their gouernment that Church in all reason like to be most happy which God in his mercy hath blessed with the best King This appeareth in the Kings of Iuda who being vertuous Religion that was decaied was restored and what the Idolatry of others had corrupted the vprightnes of some which followed did purifie againe God in his loue performing that promise vnto his Church that Kings should be her Nursings-fathers and Queenes her Nursing-mothers In this respect more specially than others they are called Gods seruants not only because they serue him in the gouernmeÌ„t of the coÌ„monwealth a thing common with them and the worst Princes but because he vouchsafeth to vse their meanes as the fittest Instruments to aduance his Church vpoÌ„ earth And surely a double seruice God expecteth from them the one Common with all Christians the other peculiar to serue him in that place as Kings Princes To haue performed the first is an action of praise and may giue great hope but to faile in the second is staynd with reproch vsually accompained with much daunger Euill Princes seruing oftentimes to Act but the ruines of that Kingdome by the fall of the Church in whose misery theselues for the most part doe perish In the first dutie as Christians they are not priuiledged aboue other men they are tyed to same obedience bound to as many vertues nay moe for exaÌ„ple must in the end being called to the same account be iudged with as much seuerite as the meanest subiect Be wise now therfore O ye Kings be learned ye that are Iudges of the Earth Serue the lord with feare reioyce vnto him with Reuerence In the latter the seruice of Princes hath two parts the one concerning the Commonwealth the other Religion and the Church to the first they are tyed as Kings to the latter they are bound as they are vertuous and Religious Kings The first in dooing mercy and iudgment in defending the fatherlesse and poore in seeing that such as be in neede and necessitie haue right in bestowing duely punishment and reward and in all those other polliticke vertues they are happy Instruments to make a prosperous and flourishing Commonwealth The second concerneth his Religion a duty as it lyeth vpon all for all ought to be Religious so especielly vpon the Prince who must not only be but be the meanes to make all other to become Religious a thing though not euer true vnder vertuous Kings whose holy examples sometimes preuaile no farther but to make Hypocrits but seldome or neuer to be expected where the Princes theÌ„selues delight to seeme opeÌ„ly prophane If man had no other light but the light of Nature would not so willingly beleeue what were done with as without the Scripture yet euen this point will appeare to be most true being the practise of those men who had no other guide for their Actions than the vnchangeable directions of the light of Nature for whatsoeuer the Religion was as in most it was nothing but Idolatrous Superstition yet the transgression thereof was esteemed worthy to receaue punishment and the appointment of this punishment was thought to be peculiar to those who had principall authoritie to gouern the Comonwealth Thus the Athenian tooke vpon theÌ„ the power to condeÌ„ne Socrates a man peraduenture wiser thaÌ„ any of the rest but faulty as they thought in ReligioÌ„ therefore to be censured by the Authoritie which they al had The like we read of the RomaÌ„s Tyberius would make Christ a God without the authority of the Senat wher though the Act was needles to Christ little honor yet it sheweth that both the care of Religion belonged to the Roman Emperor that men euen Heatheâ—s were not hastily carried to performe any actioÌ„ of that nature without the aduice of others iudgmeÌ„t neither euer the Apostles or Prophets repreheÌ„d this care in the Rulers in any age It was easie to erre what ReligioÌ„ was but all men saw to whom the care did principally belong neither should any maÌ„ deserue coÌ„mendation for performing that which were wholy exempted from the limits of his owne calling But al Antiquitiâ— hath giueÌ„ in this kind honorable Testimony to CoÌ„stantine and Theodosius two Emperors of much vertue Nay Religiâ—n it selfe which giueth the best Rules to preserue Religion being contained in the Two Tables expresly commandeth who ought to be the ouerseer the keeper and preseruer of both Inwardly the strongest moÌ„tiue is Religion and they are most for the most part Religious who are Religious for conscience but there is a feare from the hand of the Maiestrate able to restraine those at least from outwarde being euill whom neither Conscience nor Religion could make honest Christian Emperours haue with their Zeale gained much honor for this in the eye and Iudgement of Gods Church This made them when contentions arose to call Councells as that of Nice Constantinople Ephesus Chalcedon to purge the Temples both from Heathenish Idolatry and Christian superstition to make lawes the better to keepe men in obedience towardes God the irreligious contempt of whose worshippe though in the Subiects themselues haue brough a iust ruine euen for not forbidding both vpon the Prince and the Commonwealth Reason then which tyeth Princes to procure the prosperitie of that land ouer which they gouerne exacteth froÌ„ them a principall care of the Church and of Religion the decay and the contempt whereof are the originall causes of pestilence dearthes wares and such like For where humors are infected a little it is like that the maners are first distempered a great deale the most of the Fathers are plentifull in this point This made Saint Austine learnedly to confute the Donatists whose Haerecy was like the error of some in our days holding that Princes ought to permit euery man to enioy what Religion he likes and to persecute no man for Religion at all this serueth to confute the two great Errors of our time the one of the Anabaptists the other of the Church of Rome The first holding it vnlawfull for a Christian to be a Magistrate much lesse to vse his
authority in matters that coÌ„cerne Religion the other that the care of Princes to maintaine Religion ought only to be with these word but to coÌ„fute errors to reforme Churches to call Synods These they thinke to be peculiar to the Pope himselfe The contrary to both these wee are taugh by Scriptures by Historie by Fathers and by Testimonie of some of the Popes themselues who haue earnestly intreated the Christian Emperours to call Councels This then being in the opinion of all that are of sound iudgement both the greatest care and honor to a Christian prince let vs consider a little those pointes that are absolutely requisite for the Religious performing of this duty the person whom wee call the Prince is hee that hath supreame authoritie according to the forme of that kingdome wherein he ruleth In humane actions that they may be performed aright it is requisite that we are willing that we haue knowledg that we haue power with out the first our knowledge abilitie do want motion without the second our motion ability shal want skill without the third our motion and skil shal want strength The first is an vnestimable benefit bestowed vpoÌ„ religious princes from the powerfull Author of all pietie in this respect all men are bound to commend them to God more especially in their prayers assuring our selues that vnlesse wee or they faile hee that hath giuen them to will shall inhable them at length to performe it likewise The best assurance to discerne the Author of this wil is the considerations of the ends which are only two Gods glory and the good of others which being not the scope of their actioÌ„ it is no more possible that God should bee the Author of that will than that goodnes is possible to bee the Author of much euill Ends of doing which lye in the hart of man and are onely discerned by God himselfe are the true discouerers what is the originall fountain of that we doo For the same things are not alwaies of the same nature though the maner of performing be all one if the ends be diuers The second thing is knowledge not of much lesse necessitie than the former wherby hee may bee truely assured what things are vnfit and what are warrantable to bee reformed neither this onely in general and by others but if it bee possible in euery particular and of himselfe A happines wheresoeuer it is neither least worth nor least power to make happy both the Church CoÌ„monwealth This only was thought to bring greatnes ruine both at once into the Church of Rome whilst Emperors being busied with other affairs left the gouernment to the Bishops the Bishops to the Suffragans these to the Monks whose authority knowledge being much lesse all things were ruled with greater corruption lesse truth To auod this Moses coÌ„mandeth the Princes day night to be exercised in reading the holy Scripture next to haue those about theÌ„ who are lerned honest it is a maime to a Prince to be assisted by any that do want either For to be learned without Zeal is to make aduaÌ„tage to theÌ„selues by a publick losse to be Zealous without skil is to couÌ„sel ofteÌ„times to matters that do much hurt As the former maketh a King coÌ„monly to be ouer dissolute so these other do make him to be too rigorous it is a memorable exaÌ„ple of Ioas the King of Iuda whilst he had Ieboida the priest assistaÌ„t to him al things happily succeeded to him to his whole Realme but with his death the King being destitute of such all things as speedily came to great ruine To further the Kings knowledge it is a means neither of least honor nor vse to call Synods of those Churches that imbrace the truth and in them to asemble men of best learning moderation and least partiall whose consultatioÌ„ for disputatioÌ„ is a means both to conteÌ„tious insolent to finde a truth may serue for resolution of such points as weaknes in humility would be glad to learn It is lost labour in any farre vnbefitting the honour of Kings to vndertake with Curiositie pride to get knowledge seeing the one is not desirous to learne the other desirous for to learne too much This hath bin the Care of all religious Emperors Constantine the great in the case of Arrius called the Councell of Nice Thus Theodosius the great in the case of Nestorius the Councel of Ephesus Valentinian and Martian the Councell of Chalcedon against Eutiches Iustinian the Councell of Constantinople against Seuerus the Patriarch of Antioch which renued the error of Eutyches Constantine the fift The sixt Synod against the Monothelyts George the Patriarch of Constantinople Macharius the Patriarch of Antioch their followers the third thing is ability which shall easily receiue greatest strength from hence if all lesser differeces remoued a perfect concord agreement be made with those of the same ReligioÌ„ If Israel and Iuda be at variance both shal be caried into Captiuity the one into Assyria the other into Babilon Thus the Eternall power punisheth our pride the fountaine of our dissention with captiuity to learn vs amitie friendship in a strange land Oh that IerusaleÌ„ were built as a City at vnitie in it selfe If any man yet doubt of the authority of kings in Ecclesiasticall causes ouer sâ—ch persons let them know that inâ— al ages with good warrant Princes haue displaced and iudged men of the Church as ReligioÌ„ reason desert haue moued them Salomon displaced Abyathar and placed Zadock Theodosius Valentinian made a decree that those which were infected with the impiety of Nestorius should be deposed Iustinian is coÌ„mended for deposing Silueirus Vigilius Ieremy his case was heard of the Princes Cecilian Athanasius being wronged appealed to ConstaÌ„tine seeing theÌ„ this cloud of witnesses against theÌ„ let theÌ„ hereafter not so vnreuerently as some haue done account those persons Bauds to al maner of sins in Princes who maintain theÌ„ to be free froÌ„ excoÌ„munication neither need they to fear as some of them say thaâ— this opinion proceedeth froÌ„ a worse cause than froÌ„ simple error But the boldnes of some to excoÌ„municate the Prince at their pleasure hath both giuen incouragement to seek alteration without reuerence pereÌ„ptorily to call that reformation which is but their own fancies hereunto I might add which is obserued by others that this Consistory taketh appeals or the right of redresse for all wrongs offered in Ecclesiasticall Courts from the power of the Prince for they themselues sitting in Christs Tribunall seat it can be neither lawful nor warrantable to appeale from them besides the law giueth vnto the Prince the Nomiuation of Bishops some other Electiue dignities in the Church the custody of Bishops Temporalties during the vacation And patronage paramoÌ„t or right to present by the last lapse but these giue election of Church Offices to their Consistories
and people and would deuide all liuings among their Elders Decons whom they appoint to be paymasters of their Pastors if either I charge them with vntruth or any indifferent vnderstanding can thinke this not danngerous to the Church and the Commonwealth let their petitions haue successe their complaints haue audience their cause finde fauor and in that one Act let Religion the Prince peace and all vtterly perish I omitt first fruites Tenthes subsides cōtributions of Ecclesiasticall persons all which are graunted by the lawes vnto the Prince of this Land all which by thē are accounted sacriledge and robberie and left wholy to the disposition of their polliticke Consistorie and where as as wee shall haue occasion to handle heareafter some special men in particular cases both in equitie and conscience are to be exemted by priuiledge from those lawes that doe binde all a power only reserued to the Prince himselfe These hould all dispensations vnlawfull and howsoeuer they fauour it in themselues no lesse than superstitious and Antichristian in others A thing doubtlesse of much vse and great necessitie in all kingdomes and of no daunger at all where the King is vertuous Whilst the true consequēts of their false opinions haue taught the world that these and such like derogations of the Kings authoritie haue beene maintained in that vnlearned Schoole they labour to make all men beleeue that Princes haue not more honest Religious and loyall Subiects than they are A thing surely by experience neuer to be found so longe as they haue entered vnder pretence of Religion to become abbaters and disposers of the Kings Reuenewes as if he that were gouernor of the Church and the Commonwealth were bound in dutie by power and reuenewe but to haue care of the Church only a Diminution of all greatnesse is affected by thē that by the disposition of that which they esteeme to be the superfluitie of all States necessarie defences and moderate Ornaments may all faile to make them rich CHAP. II. The Church visible of all other Societies is fittest to haue a Discipline but neuer the same that some men desire TO thinke that either the Church how putrified soeuer the Religion be be in so good a case for gouernment that nothing can either be added or taken away to make it better or that the same societie how much soeuer disordered be to be altered by priuate warrāt is very daungerously and apparantly to erre in both The first being the effect of too much flattery and self loue the latter the daungerous attempt of an insolent presumption both hazardous to that holy Societie whom either they thinke for gouernment to be absolute or absolutely to be gouerned by their owne fancies In these two Errors the difference is this that they first may easily erre in thinking that to be best which Experiēce hath taught them to be good in the latter there is lesse excuse because they mislike all whatsoeuer may not be esteemed to proceede from their owne deuice that there is a gouernment requisite for that Societie which we call the Church the wisdome of God hath made knowen vnto vs both by proportion of those naturall and Ciuill Societies to which the Church is compared and by the perfection of that fellowshippe which the Saints in all ages and places where the true worship of GOD hath preuailed haue had from the foundation of the worlde amongst themselues The first roote of humane Societie as being impossible to continue without order is distinguisht by God himselfe into seuerall degrees and prerogatiues of Husbands Parents Maisters aboue Wife Children and Seruants and yet all linked in the mutuall agreement of like dueties The greater Branches that rise out of these rootes Cities countries and kingdomes are neither destitute of lawes to prescribe nor Magistrats to execute for the common good all receiuing dignitie and strength from this fountaine that by the benefit of Good lawes they are well gouerned If men were of themselues either willing or constant in that which were good It were needles to haue a discipline for all where euery mans vertue were a lawe to himselfe but seeing our corruption is such that we are easily deceiued by our selues more easily seduced by others but most and most daungerously peruerted through feare and desire the one to spurn vs that we goe not too flowe the other to bridle vs that we runne not too fast there is a line both to direct and to amend necessarily limited to all sorts and this in due season lest disorder indured bread confusion the fore-runner of all ruine Seeing then the Church of Christ is the house of God the Citty of the liuing God the kingdome of his beloued Sonne can wee thinke that he is careful for others and carelesse or negligent for his owne or that disorder is lesse daungerous or lesse to be feared in the Church than in the Common-wealth surely hee that in all places is the Author not of confusion but of peace will haue all thinges performed decently and in order for the Gouernment of his Church To this ende hee appointed Stewardes oouer his houshold Watchmen and leaders ouer his flocke laborers in his haruest Husbandmen in his Tyllage and being proportioned to a bodie maketh some to bee Eyes Eares Tongues Handes that is principall members for directing and assistance of the whole without which in all reason it must needes be vnable to prouide for the safetie and securitie of it selfe so that the Honour or happinesse had beene small to haue made it a Church vnlesse this likewise had beene added To haue made it a Church that is well Gouerned for the vnitie of of the Spirit is not kept but in the bande of peace This Regiment of the Church is as well Extelternall as Internall The latter is that gouernment which God hath by his holy Spirit and truth in the hearts of the faithfull which as it is neuer varied so it is not questioned amongest vs in the Church of Englande By this which is the Kingdome of his Sonne all men confesse that GOD inwardly and effectually worketh in his Saintes the Faith of his truth the feeling of his grace and other spirituall blessinges according to the purpose of his will for the praise of his owne Glorie in which no earthly creature is able to ioyne or to concurre with him sauing only in this that the Word and the Sacraments being left as externall meanes there must be fitte persons for both and a power in them to admitte and reiect lest happily holy thinges be defiled whilst Pearles are cast vnto Dogges and Swine From hence ariseth a necessitie of externall Gouernment in Gods Church which respecteth the appointing of meete men and the due approbation of such as are to be credited with the free dispensation of such inestimable Treasures committed to their Charge In this whilst all men agree that it ought and many that are religious are desirous that
as much as may bee to mitigate the euils that when the best things are not possible the best may bee made of those that are Wisedome will rather tollerate some euill in A forme of gouernment that is tryed Than in a Gouernment vntryed to stand to the hazard of a farre greater It is the honour of all Kings that which is the Title of the Princes of this Land to bee as they are called Defendours of the Faith and this not onely in regard of Enemies abroad but in respect of those also which desire alteration at home oftentimes A hope of ease giueth men that iustly suffer occasion to complaine whose discontentments how lamentably soeuer diplayed are not alwaies the euidences of true griefe nor euer the argumentes of a iust wrong For doubtlesse let a Church bee as well gouerned as euer was any eyther in or before the Apostles time Let Moses and Aaron both labour to make it Excellent Let Dauid and all his Counsellours aduise for the good of it yet she shal neuer want those within the bosome of her who eyther wearie with that which is auncient or in loue with some newe deuise of their owne are readie to depraue that Gouernment which they ought for to reuerence as being the Orders of that Societie wherevnto in all dutie they doo owe obedience There will euer bee some Corah Dathan and Abiram to tell Moses and Aaron that they take too much vpon them Such is the frailtie of humane nature and so great our vnwillingnesse to liue in subiection to the gouernment of other men That wee will rather hazard an opposition to God himselfe than haue our Zeale to bee guided by the limits of any Lawes doubtlesse those that are thus proud may iustly suspect that GOD hath not placed them as workmen in the reformation of the External gouernment of that Kingdome whose foundation was first laid with so much humilitie This if the first authors of these troubles had well considered they would not in a matter of so great Consequent haue allotted the power and authoritie of alteration vnto the violent and vnlimited passions of the rude multitude a thing in it selfe as without warrant so incredible almost to haue proceeded from men that were furnished but with common sence Could any thing sound more pleasing to the lowest and worst parts of a Kingdome Could any thing moue sooner to rebellion than to tell them that Reformation of Religion belongeth to the Communaltie that the Communaltie may lawfully require of their King to haue true Preachers and if he be negligent they iustly may themselues prouide them maintaine them defend them against all that persecute them and may detaine the profit of the Church-liuings from the other sorte If these strange opinions which must needes sound harshly in the eares of all Kinges had not dispersed themselues like a poyson into the veynes of this Kingdome the Authors might haue slept in silence and their hallowed treasons haue remained vntouched But seeing those who were sollicitours abroad are now so neere that they be daungerous perswaders at home it is a consideration not of small importance as well to looke at the Authors and the meanes with what pretences soeuer they are ouershadowed as at the thing it selfe neither much needfull nor verie safe And howsoeuer in humane reason we haue now lesse cause than euer to feare the daunger of this euill yet seeing no harme in a religious Kingdome with a vertuous Prince findeth as little resistance as that which is couered with the name of Zeale all men haue cause both to pray aduise and assist that the misteries of this euill the iust punishment for the contempt of his truth light not vpō vs in our dayes nor in the dayes of our Children that shall succeede after There is not any fancie grounded vpon so little truth that hath so speedely growne to that greatnes as the discipline of Geneua hath It is like in our Kingdome yet fit inough peraduenture for them vnto the Gourd that shadowed Ionas but of a small continuance and yet some great Prophets are content to rest vnder the shadowe of it wee shall easily forgett the Author of greater benefits vnlesse some Worme in mercie be sent for to eate it downe at the first in the Auncient Disputations against the Papists and Anabaptistes both in Fraunce and Geneua there could bee found but two essentiall notes of the Church The true preaching of the word and the right administration of the Sacraments but when some of ours were returned from Geneua they were not affraied to tell vs a strange opinion to be publisht by learned wise men That Maister Beza helde the Geneua Discipline the third note of the Church and of as much necessitie as the Sacramentes or the worde it selfe which thing if it were as soundly proued as it seemes it is constantly beleeued by them all men had reason to acknowledge them the Authors of much good and to aduenture themselues farre in the defence of it Out of this stronge opinion haue proceeded these vnreuerend speeches against our Land Englande with an Impudent forehead hath said I will not come neere the Holy one wee are neuer the better for her Maiesties reformation seeing the Walls of Sion lye euen with the Ground Rome is come into our gates Antichrist reigneth amongst vs Infinite are the speeches collected out of their owne writings by others in this kinde and yet for all this they would seeme both to flatter the Prince if so worthie a Prince could bee flattered and highly to commend her happie gouernment so many waies profitable both to the Church and the Common-wealth but whilst we charge them with Innouation a thing whereunto wise Gouernors must haue good regard One commeth forth with great boldnesse yet one of the weakest that hath laboured in this cause and saith wee craue no alteration in Religion but only that the things which are standing as they doe may be brought to the order of the Apostles vse and to the Canon of Gods holy word in those circumstāces which remain yet vnreformed Do you speake cōsideratly in this plea were all things that are desired by you and others vsed in the Apostles time Are they all warranted by the Canon of Gods word Doubtlesse if you had perused with any indifferency all the learned discourses of those that haue laboured in this you should easily haue found that most things demaunded and so much desired are new and that wee are not now absolutely tied to all these things that were in vse in the Apostles time It shall not be amisse howsoeuer it hath beene alreadie most learnedly performed by others to let them Vnderstand that the orders of the Church haue beene at times diuers Whereof some haue beene added some ceased and that wee are not absolutely tied to imitate the times that haue beene before in euerie particular the Church as it is Militant heere on earth liueth
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
without offence to giue you my opinion of the whole Booke it is a verball reiterating of the same things handled and discoursed by some of those with whom by some occasioÌ„ you haue much neernes I speak it not that I thinke you had their helpe for to this their needes none but to shew that the labour might well haue beene spared seeing others with farre better successe had trauelled in that same cause Contradictions there are diuers and all is vnsaid in the last Chapter which before you haue handled in the whole Booke speaches that sauour of slattery too plaine First of the Queene whose worthinesse farre exceeded whatsoeuer you could speake of her but surely you cannot possiblie commend her gouernment who as it seemes by your complaints was no more carefull to haue the Church reformed as you deale with the Queene so you deale with the Councill nay rather than faile you will flatter the Bishops also You reckon vpa true Catologue of their excellent vses in this Church yet notwithstanding if any harme should haue come to our late Queene you threaten a little after to lay it their charge Much like vnto the Author of the demonstration of discipline who saith that the Bishops by their gouernment giue leaue to a man to be any thing but a sound Christian nay your selfe feare not to say which certainly is not true they that were incensed against the Puritanes by the Papists meanes nay you spare not our first Bishops in our late Souereignes time which hauing fledd in Queene Maries dayes were not likely in reason to be fauourers of the Church of Râ—me herevnto I may ad your often repetitions of the same things besides is not this a strang phrase We cannot tell whether we might by the lawes and order of this Realme subscribe although it were otherwise lawfull by Gods word As if the Lawes of this Land could be a restraint for subscribing being warraÌ„ted in Gods word which they so earnestly impose only in this respect because it is so warranted I omitt false English which could not be the Printers fault The principall points which you seeme to handle we will answere God willing in the Chapters following and with this desire rather to finde out the truth than to confute you the one is a dutie but the other can be smale honor Neither are you to thinke me ouer arrogaÌ„t in this ceÌ„sure seeing I may much better doe it to you than you to his Grace whom you ought in all dutie not to haue named but with greater honor hauing shewed vnto you more fauour as yourselfe connot but confesse than many others of your qualitie deserts I will therefore conclude this point saying with that learned man whom I must euer reuerence as he spake of Maister Cartwrights second Reply Let me not liue if euer I sawe any thing writteÌ„ more loosely or almost most Childishly and after much to the same effect the conclusion is this he is alltogether vnworthie to bee confuted by any man of learning Surely there is nothing we doe tast worse thaÌ„ to haue a true censure of those things which oftentimes either out of ignorance or affection are much esteemed which serueth in the ende only to delude our selues and deceiue others but though the flatterie of Parasites doe seeme pleasant yet the wounds of a Louer are much better CHAP. IIII. The proceeding of the Reformers wholy vnlawfull IT falleth oftentimes out in the deliberations of men that where they haue iust reason to desire reformation of that which is faultie the meanes many times to attaine this are in themselues vnlawfull and lesse safe Their arc few Kingdoms which haue not found this to be true both in the Church and the Commonwealth For as in all States the lowest are aptest to reeciue harme and so euer to pretend that they receiue wrong and hauing least iudgment to moderate the sence of euill are most impatient to suffer euill so whilst they become vnskilfull Phisitions to a pub like sicknesse they make vsually the remedie worse than the disease it selfe that there is any kingdome gouerned with so much happinesse wherein the hand of authoritie is carried with that equal tenor that either rewards or punishmeÌ„ts are not or are not thought to bee bestowed by fauour as we scarcely read of any that haue beene before vs so neither can we hope for a better fortune to those that are present or shall succeed heereafter For where true causes of Complaint are wanting vnnecessarie discontentments are readie to make them to seeme true nay the Church it selfe a Societie that hath farre better lawes to gouerne it than any Kingdome seldome gaineth this opinion from all but that some violeÌ„t spirits dare vndertake by orders deriued out of their owne fancies to frame a gouernment that should be more holy and more excellent So that whilst they are earnest conceitours of this forme a forme peraduenture without warrant and therefore in the ende not likely to proue safe they fall a thing vsuall into so great an admiration of their owne creature that any other gouernment be it neuer so profitable and vertuous is despised and in the ende nothing is of power to hinder the building of this Babell but the confusion of tongues So that ReformatioÌ„ by a long continued disteÌ„per which ought to be the care and the conscionable desire of all commeth at the length to be the preposterous and violent misshapen disorder of some few all men hauing this defect by nature that where they haue power to discerne an euill they haue not the vnderstanding to finde out the meanes for to make it lesse the consideration of this as it ought to make those in Authoritie to haue more care and digligence so vndoubtedly it serueth to restraine the vncharitable constructions of priuat men who must not thinke all men to be Hypocrites that are in this case carried with lesse learning and more Zeale for doubtlesse in our Church a great number haue vnfeinedly though without discretion wasted their Zeale and their labour in that cause with much hurt which if they could haue beene so coÌ„tent might haue serued the Church to a better vse But seeing that cause how euill soeuer handled hath found so much fauour euen at their hands who in reason had least cause to allow disorder and that nothing is to be more suspected as euill to be don than that which we finde to be euill donne we will make a short but a true narration of this course which hath beene held from the beginning for the establishment of this gouernment Neither is it fit that the particular ouersigts of some fewe and peraduenture of such as either were or were thought least fit to be imployed in a matter of that momeÌ„t should be any iust exception to that proceeding if men of greater learning and cheefest in that action it had beene carried without violence with much grauitie moderation and Zeale but
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
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
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
our next desire is they may bee censured by all that haue Vnderstanding and Conscience as the intemperate and extrauagant conceits of some giddie headed persons and that men beware except they meane to aduenture to depriue themselues of all sence of Religion and to paue their owne hearts and make them like the high way how they bee consuersant in them and giue credit or beliefe vnto them Therefore to conclude this poynt seeing contentions are of that daunger and that zeale is no warrant to ouerthrow the Church let vs all follow the counsaâ—le which the Angel gaue vnto Agar Returne vnto thy dame and humble thy selfe vnder her hands There is no vertue that better beseemeth vs that are inferiors than Patience and Humilitie Therefore we exhort with the Apostles But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of the doctrine whereunto ye were deliuered Being then made free from sinne ye are made the seruants of righteousnesse Let vs not bee desirous of vaine glory prouoking one another enuying one another For where enuying and strife is there is sedition and all maner of euill workes But the wisedome that is from aboue is first pure then peaceable gentle easie to bee intreated full of mercie and good fruits without iudging and without hypocrisie And the fruite of righteousnesse is sowen in peace of them that make peace CHAP. VI. Of Ceremonies WHere men are apt to mislike things of necessarie vse the entrance for the most part into that contempt is through the distasting of those things which are of a meaner nature and serue but in the opinion of wise men onely to make the act of deuotion to be more solemne Solemnitie in some measure being a necessarie adiunct to all publike seruice And whilst it stirreth men with greater holinesse to become outwardly religious whilst it stayeth men from wauering in that they do and others from contempt of that which is done all being by these outward SoleÌ„nities better prepared we cannot but account them the hedge of deuotion and though not the principall points yet as some of the fathers call them the second Intentions of the law Intermeditate meanes not to be despised of a better and more religious seruice This whilst some in our Church haue either not vnderstood or not much regarded they haue earnestly laboured as for a matter of great moment that because the Iews had a religioÌ„ ful of Ceremonies the most part whereof being types are in their particular so far ceased beâ—â—use the Church of Rome hath not limited the infinit burden in this kind partly idle partly needles the greatest part through the corruption of â—lme being growen superstitious these in opposition to all the rest onely misunderstanding the time of Grace are desirous to haue Religion without any Ceremonies at all As if the same God who seeing the weakenesse of his owne people and therefore ledd them as if it were by Ceremonies to that worship which was fittest for them and for that time and who euer since hath beene the Author and approouer of solemne order especially in the publike action of Religion did now eyther see vs to bee so absolute as that these outward helpes were of no vse or that all Ceremonies were but shadowes of things to come not ornaments and helpes to things present did meerely with the passion of his Sonne cancell all kinde of worship that had any solemnities or Ceremonies how vertuous soeuer annexed to it But as to think that Ceremonies without true and inward holinesse could cleanse them from their sinne were to erre and to be Iewish and superstitious so to account them of no vse were to be meerely prophane Wee call them Ceremonies properly all such thinges as are the externall act of Religion which haue their commendation and alowance from no other cause but onely that in Gods worship they are vertuous furtherances of his honour For Religion which is the height and perfection of all Morall vertues conteyneth in it three actes as all other vertues doo the first the Internall which is the willing desire to giue vnto God his due worship and honour secondly the externall aunswering to this which is no otherwise good or commendable than that it vertuously serueth to this end thirdly the commaunded act that is the act of euery vertue ordained by religion to Gods honour so fasting almes and such like are tearmed the Actes of Religion when they are done for Gods worship howsoeuer otheâ—â—ise they are properly the actes of other vertues This the Apostle calleth pure Religion and vndfiled bofore 〈◊〉 the Father to visit the fatherlesse and widowes in their adâ—â—rsity and to keepe himselfe vnspotted of the world Saint Austine saith that God is worshipped with Faith Hope and Charity of these three the first is no way Ceremoniall The third likewise is no Ceremonie but as it is an act inioyned by Religion but the second is properly that which concerneth the Ceremoniall part of Gods worship All antiquitie was euer so farre from misliking of those that they had almost placed Religion in them onely The name which the Hebrewes gaue vnto Ceremonies signifieth not so much the externall act as the law and the precept by which is was commaunded so that in the new Testament euen those which had no longer continuaÌ„ce but vntill Iohn for then began the Iewish Ceremonies to decline are tearmed by our Sauiour by the name of the Law and the Prophets Saint Paule calleth them Iustifications because they were Rites instituted ordayned to that end With them they were the Images of heauenly things opposite to the Images of the Heathen howsoeuer we follow neither of them in the particular the one being the Idolatrous prophanation of an Heathenish superstition the other but the externall seruice appropriate to that people and to that time yet wee dare not seeing no Religion can want all Ceremonies fall so headlong to the error on eyther side as to embrace or refuse all those Ceremonies that the Church hath Now as it is the vnhappinesse of Religion to bee ouerloaden with Ceremonies so in those that haue authoritie not to establish by law such as are needefull is a defect to neglect them in those that ought to bee obedient is a fault but to contemne them in any that liue in the bosome of the same Church must needs bee the manifest argument of their pride and in the end the vtter ruine of Religion it selfe For in the Ceremonies of the Law there were three things to bee obserued first that they were all ordayned for the expressing of the inward and morall worship to serue to true holinesse Fayth Hope and Charity without which all the rest were reiected euen as a burthen by him that commaunded them saying I will haue mercy but not sacrifice for obedience is better than sacrifice and to hearken
house that the Rafters the Beames the maine timber might with the violence of tempests more speedily perish The third end was to make knowne vnto men by an externall worship that holinesse which in hart they professed vnto him that man hauing two parts and he the Author of both it might not be his fault to be defectiue in either of them Yet as wholy to depend vpon outward Ceremonies is but Hypocrisie so altogether to neglect them vnder pretence to worshippe him in spirit is but to sinne with more libertie vnpunished and vncontrouled Lastly the comlinesse of order and the preseruation of humane Societie are not the contemptiblest ends for the vse of Ceremonies For seeing order is the ornament of all Societies and seeing the Church of all Societies is most excellent it must needes follow that those things which Ciuilie done doe adorne others vnciuilly neglected or continued doe disgrace the Church And I am sorrie that in the earnest contention for Church gouernment men are so backeward in the allowance of Church Ceremonies seeing wise men of found iudgment haue made them a part of the Church discipline Yet Ceremonies are not all of like nature some being absolutely necessarie and common to all others not so necessary and to some it is fitte that for all men in the furtherance of Gods worshippe there should bee a sanctification of persons times and places which if either they were not done at all or done without Ceremonie the corruption of mans nature would easily esteeme them to be vnholy For although God be to be worshipped at all times and that as Christ saith the Kingdome of Heauen commeth not by obseruation either of time or place yet because whole Churches must assemble which cannot be done without these nor these rightly be thus seuered without Ceremonies all antiquitie hath allowed the distinction of these and the vse of sober and moderate Ceremonies in the separation of them that being rightly to be tearmed Religious which for the holines we leaue to imploy vnto common vses And howsoeuer it may be not altogether vnfit at least it ought not to be offensiue that Churches though all reformed are in this different for so in the obseruation of Easter the East and the Weast were diuers Africa and Italie Rome and Millaine in which our Rule must be with humilitie and loue to be all things to all yet it is many waies conuenient to haue an vnitie if it were possible of Ceremonies for the whole Church First that all may abstaine from that worshippe which is Heathenish Secondly not to inuent a peculiar worship of our owne a thing neither safe to be done nor easily without better directions to be left vndone Thirdly to remoue offence for weakenesse not able to discerne that the meanes often are diuers where the end is but one from the differing in Ceremonies haue thought a contrarietie and difference to be in Religion it selfe Lastly to let vs know that God will be worshipped externally and with order this being the best witnesse and nourishing of that worshipp which is within And doublesse the Ceremoniall worship in generall is from the lawe of nature although some specials doe proceede from the lawe positiue so that both respecting the vse which is manifolde the practise both before the lawe vnder the law and since for the Church of God vpon earth did neuer want Ceremonies it must needes seeme strange that the peeuishnesse of some few and they none of the greatest vnderstanding should preuaile so far that things of more necessarie vse as the word of Sacraments should be amongst the people distasted only for the obseruation of some few Ceremonies and yet these neither many nor the fancies of priuate men as if the obedience of inferiours with humilitie in this case were like the sinne of the sonnes of Elie for which men abhorred the offerings of the Lord. All men confesse that the Ceremonies of the Iewes prefiguring are to be remoued but not those in the Church which established by Authoritie serue onely for order and the better worship Yet all men of sound iudgment must needs graunt that for their vertue they are all inferior to the word and the Sacraments for their number they ought to be so limited that with their vnseasonable multitude they ouerwhelme not that worshippe which with their order and comlinesse they ought to further For as husbandmen are content the Branches of the Vine so long to growe and spread vntill thereby they procure the grapes to become fewer so in the Church the admission and retaining of Ceremonies are so farre lawfull vntill by their error and defect either in substance or number religion and deuotion become colder And if the opinion of them who hold the Church may ordaine Ceremonies for instructions ornament and order had extended it selfe likewise to account them a bond of diuine worshipp so farre as positiue lawes may serue to increase deuotion their assertion doubtlesse had beene much sounder and the people had excercised religion with greater holinesse and more peace but in this we haue dealt as in our religious seruice where few things can be rightly ordered that are carried with a doubtfull and headlong course The originall of this euill is as a wise man noteth That wee haue numbred the opinions of others but not weighed them a sweete error seruing but to make vs to loue that wherein at length wee must needs perish But if any man thinke as surely it is the opinion of some that those Ceremonies ordained by Christ or his Apostles are fit inought to be retained in the Church but the rest as being made without warrant haue no warrant to remaine still we answere that of all which Christiā Churches how much soeuer corrupted doe or shal vse there is by vs noe defence vndertaken for them yet wee doubt not that euery particular Church may our Church hath lawfully ordained some Ceremonies which ought religiously to be obserued more also if the church so thought fit not hereby to iustifie any to make him righteous but for ends that are spiritual and many waies behouefull to Gods worship First for ornamēt a thing which I wōder in al other cases should be accounted a vertue in religion only should be esteemed a vice Herein whilst we haue shūned iustly the glorious vanity of superstitious worship we haue familiarly fallen to despise the persons the place the times and almost that dutie which we would honor and all onely through the neglect of some due Ceremonies Secondly to stirr vp deuotiō a thing apt inough through our vanities to become small vnlesse some externall helps may be added for to make it greater Neither can the accesse of Coremonie in the consecration of new times or new places be otherwise vnderstood than the faithfull acknowledgment of special new extraordinary fauours that we haue receiued Neither ought the memorie of the resurrection
the execution of such lawes would haue giuen tolleration for a time that they might be resolued if by their humilitie they manifested a desire that they had to learne but seâ—ing they confesse that by the late Queenes Iniunctions all superstitious ceremonies are taken away â—s shrines tables pictures and such like a testimonie not vnworthely giuen to the reformed gouernment of so good a Prince it is but a slender exception annexed such doe we take the surplesse to be A weake eye surely would haue seene a difference and an humble minde would haue indured much more rather then by such violent oppositions to haue so farre troubled the Churches peace I cannot well obserue in the tennor of that last defence the Plea of the innocent what their constant opinion is concerning the cerimonies misliked in our Church vnlesse they meane that they are idle indifferent and humane ordinations whilest they are commaunded but being disobeyed by them they are waightâ—i and great causes able to warrant resistance and rebellion in the highest measure I wish they would either account them as trifles and so being commaunded not so stifly refuse to vse them or else esteeme them matters of great moment and so thinke the gouernors of the Church haue reason and warrant so much to vrge them But the things say they in controuersie which wee desire to bee reformed and others earnestly maintaine are but accessarie additaments brought into the Church by humane constitution and without these the religion would stand But we are sure that once being brought in they are to be obeyed for conscience and surely the religion that would stand without them with them shall be able to stand much better Many things which are not requisâ—t for the being are notwithstanding required to the well being But afterward speaking of themselues as desirous to be iustified for their dealing in this cause they call it a good iust and waâ—ghtie cause founded in Gods word iniuriously reputed and tearmed an accidentall fancie and deuise I hope wise men from their owne wrytings will obserue the dealings of these men that they may not be vrged by authoritie to obedience a poynt of religion I wish they had well learned they call these things but additaments fit enough to bee contemned because they are humane constitutions and yet after to approue their obstinacie for refusing of them they call them waightie causes this contrarietie may peraduenture deceiue some but truth at the length will discouer it selfe Falsehoode is slight and shines through if we looke into it These onely mislike what they are not authoâ—s of themselues and euer labour for excuses as reasons to warrant what they doe mislike They thinke and say it is pitrie necessarie seruice wherein I thinke they vnderstand their preaching should be houlden backe by these vnnecessarie ceremonies But if vnnecessarie whereof it is not fit for them to be iudges why doe they not rather yeeld vnto them by conformitie then depriue themselues by their obstinacie of doing that good which by obedience they might and if any man thinke these ceremonies vnlawfull as weaknes may stumble in the plainest way why doe not they who haue cast these doubts show which they are the daungers of them and aduer tise those as becommeth them that make lawes seeing we vse none but those which the law doth warrant besides if abuses had crept in with these ceremonies and things tollerated first for good ends could not afterward be retained but with great abuse these only had been to be remoued by authoritie and not from the fancies of priuate men It is their error who thinke it the act of reformation to take things away and not onely the abuse for reformation is properly the repetition and restitution of the auncient vse neither can that be said to be reformed which is made new far be it from vs faith an auncient Father that things which are good and lawfull if through the corruption of some few they become hurtfull that this should be imputed to vs as our fault For thus the vse of all things were daungerous and vnlawfull seeing nothing can be so profitably imployed from whence daunger may not arise vnto those that snall vse them otherwise Doubtles they haue done much in this that haue been before vs yet some thing may be added by those which follow wherein if we alter or dissent from them it can be no blemish to their names which are not mentioned by vs but with much honor It is sufficient Rome knew not Cato but when she lost him And the innocencie vertue of Rutilius had laine secret if he had not receiued iniurie But diseases as a wise man noteth sometimes ouertake those that are most temperate punishment those that are most innocent tumults those that are most secret But to conclude this point and to iâ—stifie the Church of England in the matter of ceremonie wherein she hath heard euil by some of her owne children without cause I doubt not to affirme that few men haue euer red any iudgement or censure of ceremonies written with greater moderation and learning then that which is published next after the preface in the communon booke out of which it shall not bee amisse to note the iust reprehension of the intemperat affectours of innouation as also the lawfull defence of such ceremonies as soberly they are vsed in our Church Cerimonies there are which though they haue been deuised by man yet it is thought good to reserue them still as well for a decent order in the Church for the which they were first deâ—ised as because they pertaine to edification whereunto all things done in the Church as the Apostle teacheth oâ—ght to be referred and although the keeping or omitting of a cerimonie in it selfe considered is but a small thing yet the willfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God let all things be done among you saith Saint Paul in a seemely and due order the appoyntment of which order pertaineth not to priuate men therefore no man ought to take in hand nor presume to appoint or alter any publike or common order in Christs Church except he be lawfully called and authorised thereunto And as concerning those persons which peraduenture wil be offended for that some of the old cerimonies are retained still if they consider that without some cerimonies it is not possible to keepe any order or quiet discipline in the Church they shall easily perceiue iust cause to reforme their iudgements and if they thinkâ— much that any of the old remaine and would rather haue all deuised anew then such men graunting some cerimonies conuenient to be had surely where the old may be well vsed there they cannot reasonably reproue the old onely for their age without bewraying their owne folly For in such a case they ought rather to haue reuerence vnto them for their
antiquitie if they will declare themselues to be more studious of vnitie and concord then of innouations and new fanglnes which as much as may be with the true setting sorth of Christs religion is alwaies to be eschewed In these our doings we condemne no other nation nor prescribe any thing but to our owne people onely An excellent censure and graue moderation fit to be considered by al that are desirous to alter our church cerimonies And surely it must needes seeme strange that when all opinions how false so euer haue had this happinesse that some of their maintainers haue had the coullorable helpes of learning to defend their cause the chiefe aduersaries in this haue dealt at all times so weakely as if all of them purposely had ment to haue betrayed it For to speake without partiallity what truth requireth in this poynt the principall and first opposites that I reade of vnto our Church cerimonies were those that in Queene Maries time got the libertie to plant a Church at Franckford where first ioyning with the French afterward out of their humors strengthned with some counsell from Geneua so farre dissented from their religious and learned countriemen which hauing left their countrie for the profession of the Gospell lay then at Zurick Strausborugh Wezell and Emden that some bookes and the greatest part of christendome was filled with the vnreuerent vnholy and vnnaturall contentions of that time This vnwise and inconsiderate dislike yet then much more tollerable where they had some showe of authoritie to plant a Church kindled that fire which hath burned euer since and without great resolution and wisedome of some in authoritie doubtles long agoe had burst fourth into a daungerous flame within the very bowels of our Church and all onely from this head that whilest the greater part was loth to yeeld to the wiser and more learned some sparkes of that opposition notwithstanding their showe of reconcilement when they heard of Queene Maries death daungerously brake out when they returned home They from Franckeford wrote to them of Zuricke by Maister Grindall after that reuerent Archbishop and maister Chambers that they thought not that any godly man would stand to the death in the defence of cerimonies which as the booke specified vpon iust occasions may be altered and changed accounting it an argument that they are slenderly taught which for breach of a cerimonie will refuse such a singular benefit as to ioyne with the Church They likewise from Strausgburgh onely desired such vse of the communion booke as no reasonable man shal iustly reproue a graue moderation doubtles in them and a iust censure against all those as being vnreasonable men which reproue it at this day Some of those that fledde vertously out of their owne countrie which was then for the most part an aulter for y e bodies of y e dead or a prisonâ—â— the soules of the liuing vnaduisedly were content to make a schisme as the Donatists from the Romane Church for the keeping of Easter and onely through the dislike of a few ceremonies which in a letter that they wrote after Queene Maries death for ending of these contentions they call trifles and superfluous ceremonies I cannot enough wonder how men of learning and iudgement as most of them surely had both could in time of banishment in a strange citie and amongst themselues for the space of foure or fiue yeares nourish a contention with that bitternes for things of that nature which the most eager amongst them did account but trifles It had been surely a great honour to them and a greater happines to this Church if they had remembred themselues though in exile to haue been a part of it and so haue framed their orders to the gouernment and those ceremonies which were established by law and vsed by them in King Edwards time To this letter they of Franckeford make a wiser and farre more reasonable answere that it shall be to small purpose for them to contend for ceremonies where it shall lie neither in your hands nor ours to appoint what they shall be but in such mens wisedomes as shall be appoynted to the deuising of the same and which shall be receiued by common consent of the Parliament and a little after All reformed Churches differ amongst themselues in ceremonies and yet agree in the vnitie of doctrine we see noe inconueniences if we vse some ceremonies diuers from them so that we agree in the chiefe points of our religion If all of them at their returne home had obserue the moderation that was in some few such clamorous inuectiues had not been vsed against those whose places inioyne them to see an obseruation for the vniformitie of the Church of those few modest and comely ceremonies which the law appointed But at their returne one of them a man otherwise in the opinion of some vertuous and learned chargeth vs that we make these Antichristian ragges for so it pleaseth him in his heate to call them causam sine qua non in Christs holy ministerie so that these make an english priest be he neuer such a doult or villane and without these Romish reliks not Paul himselfe should preach What could any of our aduersaries haue spoken more bitterly against our cleargie and surely in the eares of any temperate and wise man it must needes seeme a strange and inconsiderate speech to slaunder a whole Church with so little reason especially that Church whose honor and peace should haue been maintained by him We dare in this take their owne offer to rest vpon melancholie iudgement a thing peraduenture not so fit in another case that when the opinion of holinesse of merit of necessitie meaning a religious necessitie not a necessitie of obedience is put into things indifferent then they darken the light of the Gospell and ought to be taken away But they are with vs as all other things of that nature of comlines of order of obedience And the same which was the reason to those in authoritie to remoue others was likewise their reason to retaine these wherein if their wisedomes saw not so much as others peraduenture would haue done if they had been in their places we dare not take vpon vs to censure their doings but where scripture is not against it we are desirous to be obedient vnto those that doe rule ouer vs. And where some thinke it is as lawfull if the Prince commaund to weare Aarons garments as these and if not Aarons much lesse the Popes first we say not that these are the Popes howsoeuer peraduenture by them vsed before vs neither are we bound for any thing that I know so precisely in all things to dissent from them We are willing to retaine of theirs what we may that those amongst vs which superstitiously are addicted to them may see that it is not of malice that we are parted and themselues may haue lesse couller of excuse for dissenting from
vs But for any Prince to commaund the wearing of Aarons grrments in that manner and to that end that Aaron ware them were to erect that priesthood which is abolished and those ceremonies which were types and ended at the passiō of Christ in despight of his passion to call againe Neither can there be a comparison more inconsiderately made then betwixt these two seeing for the one not to be vsed their reasons are neither many nor of great waight and for the other to be vsed there is none at all For if the lawe be taken away whose priestly apparrell and garments were onely a figure and shadowe of Christ to come he then which doth vse such garments of Aaron doth heretically with the Iewes confesse that Christ is not yet come and doth as much as in him lyeth renew the shadowes by him abolished and receiuing againe his schoolemaster Moses doth forsake Christ. Therefore stand in the libertie wherewith Christ hath deliuered you and be not wrapped againe in the yoake of bondage wherefore seeing these ceremonies are neither the dregges of poperie nor cannot in reason offend the weake nor haue any religion actually placed in them we see no cause as yet why they may not be continued in our Church CHAP. VII Of Subscription AS there is little hope of peace in the outward gouernment of that Church where the leaders of others are not willing or thinke it not lawfull to be obedient so there is no one act in the obseruation of al wise mā more auaileable and in reason more likely to procure this then that which tyeth the tongue and hands from any way resisting these lawfull ordinances that preserue peace A thing doubtles if it had been well wayed by those holy disturbers of the Churches rest who notwithstanding all this are desirous to seeme innocent surely themselues would haue been formost both to haue done and suffered whatsoeuer would haue serued to haue furthered the offices of deuotion and to haue blessed the Church with so much happinesse Neither can they be excused in this as men wholie ignorant seeing all know that the best times for performing religious duties is when the Church is at vnitie in it selfe and the meanes to attaine this is for inferiours to be subiect to those reasonable directions that others giue Both because submission in them is a part of dutie and few that haue authoritie to commaund if they want reason for that they doe a thing not to be thought in men of that wisedome and in a matter of so great importance yet seldome they want resolution seuerely to exact dutifull obedience where they doe commaund Mildnes which in some other cases may be a vertue being in this a vice opposite to that courage required in those who are to rale ouer vs. So that whilest some men haue published to the world what others haue done and they suffered in this kinde a hard censure of reproch for willfull resistance will blemish them to the worlds end and a memorable testimonie of the others courage shall follow amongst all posterities their blessed names euen from the writings of such as doe most dispraise them The frute of their righteousnes being the Churches peace whilest the peeuish refusall in others serued onely but to make a schisme And as the glorious Saints in heauen those blessed spirits freed from the troubles of this life enioy in Gods presence an eternall peace who before in their flesh were comforted with the peace of the holy Ghost so if against outward enemies both at home and abroade they might haue obtained peacefull dayes and nights this threefould cable should be hardly broken and the Church might sing as we haue cause and more might haue had if these men would that God hath done great things for vs alreadie whereof we reioyce for that blessing which is the happinesse of all other societies cannot in reason but be a singular aduantage for the better performance of our religious duties in Gods seruice This being the principall end of that great benefit of peace that all men inioying those particular things without daunger which God hath giuen them haue stronger motions to giue him praise and better meanes without disturbance to glorifie that name which is great wonderfull and holy And surely if it had not been for the ouerheadie disobedience of some men wee might haue giuen this glorious testimonie of the happines of this land that peace was within our walles and plentiousnes within our pallaces and that all the daies of Queene Elizabeth the Church had rest A blessing doubtles so long continued such as our fathers neuer sawe the like and when it shall be tould to our childrens children that are to come they will not beleeue it I haue euer in my weake opinion so farre honored the holy instruments of peace that I did alwaies thinke that their could not be a surer argument of an euill cause then in a Church reformed to resist authoritie and to disobey those that should rule ouer vs. All other things obserue that law which their maker appointed for them for he hath giuen them a law which shall not be broken This must needes bee the reproofe of man saith Saint Ambrose but most of all unto such who being the children of the Church nay which is more ministers to serue in it are notwithstanding disobedient vnto those lawes which in great wisedome for her owne safetie the Church hath made As if she now might complaine as Saint Bernard did out of the Prophet Esay behold for felicitie I had bitter griefe bitter before in the death of Martyres more bitter after in the conflict with heretikes but most of all now with my owne house Vnlike in this to that maister whose schollers they desire to seeme who chose rather to loose his life then to disobey We had rather all of vs inuent and teach then heare and follow for our reason is but an euill lackey but our will is worse Seeing we want not reasons as we think to warrant vs in that we do accounting the commaundements of others to be against right and what wee will our selues that to be most holy Whereas true obedience hath nothing of his owne but is wholy anothers it is daungerous when we say desperately surely we will walke after our owne imaginations and doe euery man after the stubbornes of his wicked heart This vertue of obedience maketh good things vnlawfull as the eating of the forbidden tree to Adam and euill things to be good and lawfull as to smite the Prophet the one because he did what he was forbidden was punished with death and the other was deuoured of a Lyon because he did it not That which at another time ought to haue been omitted and could not be done without a great sin now being commaunded without a great sinne could not be omitted Neither is the fault much lesse though the parties be diuers
so long as the authoritie that commaundeth is all one nor can we vnlesse we flatter our selues ouer much thinke that we are obedient to God whilest we are willing to disobey those whom he in his wisedome hath placed ouer vs. Neither are we so much to waie in things not simply vnlawfull what that is that is commaunded as with this to be content that it is commaunded This if it had been duely considered by some in our Church they had neither gloried so much that in not yeelding to order they were vnlike others neither had they with such showe of reason labored to make the ignorant beleeue that the lawfull wise and religious exacting of subscription was like vnto an inquisition and the tyranous requiring of an vnlawfull thing But in this fact wherein the wisdome of authoritie was thought too cruell they are able to answere why they did refuse For what men being inioyned by order doe not doubtlesse of that in equitie they are bound to giue a reason which whilest some haue laboured to performe in this kinde the world hath seene what small and weake excuses they haue had to refuse obedience a thing which must in the end lie heauie vpon them that haue made resistance without cause or else vpon them that without warrant did exact it from them Neither haue these refusers of subscription been onely actors themselues in this disobedience but the authors by their example haue thrust with violence men of lesse learning and greater moderation into the like contempt This being as one noteth the principall vnhappines of those men that they had the authoritie of the aged and the faults of youth Who being in this as they thought to publish their vertue were supposed not without cause in the opinion of wise men that they affected glorie The Church hath found the example of these to be very daungerous who were thought in that wherein they did amisse to be very holy For such a one few are willing to reproue and example doth inlarge the fault when the sinner is honored for the reuerence of his person Doubtles there was no act since the death of Queene Mary either of greater wisedome to preserue the peace of the Church in those that were first authors of it or of more daungerous disobedience in the refusers then the act of subscription was A practise not first inuented by vs but arising of it selfe euen from that naturall care which ought to be in all of authoritie to take securitie as it were for the good behauiour of all such as are admitted to teach others By this one act both binding their hands and tongues from any way disabling the Churches orders and testifying to the world the vnitie of that Church where all of one calling haue giuen their approbation to those lawfull ordinations which authoritie in wisdome moderation and vertue haue set downe Whereby it appeareth as their grieuance to be lesse so their fault to be much greater then they thinke who haue refused to subscribe and haue labored with others to doe the like whilest notwithstanding they haue giuen their hands and doe daily not onely to their owne dicipline wherein the best amongst themselues agree not and the meaner haue not knowledge toexamine but also to false suggestions intemperate petitions vniust complaints lawes and ordinances of their owne For all which they haue by many degrees lesse warrant than to subscribe to that which they doe refuse This onely being the difference that they distaste any thing that is not new and their hands are ruled by example and fancie in that they doe Wherein if they had well considered in humilitie that obedience which the Church might exact of them as also without preiudice the lawfulnes of those things whereunto they were required to set their hands doubtles the vrging would not haue been thought a matter of so much rigor nor the refusing be so much defended as a thing lawfull For what indifferent man can thinke it vnmeete that when the Prince and the Parliament haue made orders Caâ—ons Iniunctions Articles or any thing of that kinde for the vniformitie in the Church gouernment that a Bishop hauing authoritie to institute into spirituall liuings with cure should require by subscription a consent vnto these things before he be admitted in to that charge A thing if by his owne authoritie for the peace of that dioces committed to his care the Bishop had done surely the fault had been much lesse then in any that had refused to performe obedience But seeing the law doth inioyne subscription and that they howsoeuer wronged by the clamorous complaints of some are but ministers to see the due execution of the law for the peace of the Church they haue as little reason to lay the burthen of this vpon the Bishops shoulders as a robber by the high way his apprehension arrainment and execution to the iustice charge The law in them both hauing made that prouision that they which doe what the law forbids or doe not what the law commaunds must be content for their owne fault willingly to suffer what the law inflicts And therefore it must needes be by so much the more strange that men who are content to flatter the Prince the Parliament and those that doe make lawes can thinke themselues warranted to refuse obedience and reuile those honorable and reuerend persons to whom onely is committed the execution of them Besides places times and persons orderly with iudgement and conscience concurring to make lawes euery person in the land hauing resigned his particular intrest to those who are assembled to that end all after examination is debarred to all how wise so euer who are not admitted to that and at that time much more to the rest whose weakenes of iudgement cannot without apparant suspition of intollerable pride take vpon them the examination of those lawes before they can easily be drawne to subscribe vnto them The particular exceptions that are made by them although seuerally answered by sundrie most learned and graue men heretofore yet then we shall better examine when we come to the defence of the Communion booke Onely we say now that the vrging of subscription so farre as the Bishops doe and ought is warranted by lawe from man and the disobedience of those who refuse to doe it is no way warranted by the lawes of God So that both the tumultuous and clamorous outcries which they haue raised onely for this and the slender excuses pretended for so foule a fact are but like the coullerable rebellions which for inlarging of commons the basest of the people haue stirred vp But least peraduenture I should doe them wrong I am willing that the reader should heare them speake And herein I will make choyse of him who comming later then the rest vndertaking from the writings of others to pleade the cause hath labored to free them from this great fault and to iustifie that they haue performed so much as
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
themselues which they doe refuse The conscience which doth erre though it binde vntill it be reformed ought notwithstanding to be reformed because either ignorance negligence pride inordinate affection faintnes perplexitie or selfe loue are the corrupt and originall causes of the errors of it So that if none of these haue ouerruled the conscience of these men but that knowledge with due consideration hath directed them in that they did we haue great reason to harken to their excuse and to regarde them with more attention whilest with reuerence and humilitie they alleage their conscience In the meane time for remedie against these errors let them not disdaine the counsell which wise men haue found to be most safe if it be of ignorance to say with Iehosaphat we know not what to doe but our eyes are towards thee if of negligence to come without partiallitie or preiudice as Nichodemus to Christ to those that for knowledge are fit to teach them If of pride to submit our selues one to another and especially to those that haue more learning do rule ouer vs for he that praiseth himselfe is not alowed but he whom the Lord praiseth A singularitie in this kinde hath been the originall of most heresies in all ages and not the least occasion of the troubles of these times for he that walketh vprightly walketh bouldly the rest are presumptuous but he that peruerteth his waies shall be knowne If from inordinate affection making that lawfull which we haue a minde to doe we must harken to iudgement and refuse our affections in this case for iudgement turned into affection doth all perish If from faintnes then onely to be scrupulous feareful when we haue cause least we thinke it lawfull because we streane a knat for to swallow a Cammell If of perplexitie when a man is closed as it were betwixt two sinnes where he is not able though willing to auoyde both that which will not make either to be lawfull will make one of them directly a lesse sinne This is not euer to do euill that good may come of it for though the casting away of things profitable for the sustenance of mans life be an vnthankfull abuse of the fruites of Gods good prouidence towards mankinde yet this consideration did not hinder Saint Paul from throwing corne into the sea when care of sauing mens liues made it necessarie to loose that which else had been better saued For of two such euils being not both euitable the choyse of the lesse is not euill and euils as a wise man noteth must be in our construction iudged ineuitable if there be no apparant ordinarie way to auoyde them because where counsell and aduise beare rule of Gods extraordinarie power without extraordinarie warrant wee cannot presume Last of al if of humility an error surely of least daunger we wish them onely to take heede of to much feare else we say it is the propertie of good mindes there to acknowledge a fault where no fault is For whilest the conscience of man is troubled in this manner grace repaireth in man the excellent image of his first maker Thus giuing our simple direction and not daring to censure the consciences of such as thinke their refusall to be warranted with pretence of conscience we will examine a little what they haue said and done and whether the exacting or refusing of subscription was a greater sinne If the vrging of subscription which the law required was the cause of those seuerall admonitions which the Parliament had surely a worse effect could not haue proceeded from so good a cause then that which was a vertuous inuention to make peace by the vnquiet disposition of some few should become the originall fountaine of so much warre And surely that mildnes which that reuerend Archbishop Grindall vsed in those times little auailed with those men for to make them better which in wisedome euer since hath caused others in that place for to vse the lesse For experience euen in them findeth it to be most true that fauour in that kinde they esteeme but desert and the patience of others but their owne merit Yet wise men in the same place at diuers times to the same persons may vse direct contrarie courses and both well The second inforcing of subscription in the three articles of supremacie the booke of common prayer with those things annexed and the booke of articles made in the Synode 1562. the first they allowe but as for both the other they esteeme them vnlawfull and such as the statute requireth not of them where me thinkes it is strange that men which doe not so much as the lawe requires will alleadge notwithstanding the lawe for their warrant in that which they doe not For if either the vrging of law by the vertue of law or not against law could in wisedome haue serued to make peace those men had little reason to haue been against it who were not able to proue that it was vnlawfull and knew the authoritie to be lawfull that required it of them Neither was there any great reason to hope for obedience in subscribing to the articles if the lawe required it seeing they are not willing towards the communion booke to affoord that allowance which the law required And howsoeuer I take not vpon me to interpret the meaning of that statute yet surely the pretended exception of law is of little force seeing both the Archbishops and Bishops and al the clergie in the conuocatiō subscribed vnto them and that all Canons which the Church doth make haue either confirmation vnder the great seale or the parties that make them haue warrant by the statute for that they doe And if it had not been euer their practise to make a pretence of law for that for which they haue no warrant neither would they doe it if the law commaunded it were better to be excused in that they refuse with pretence of law With the same boldnes some haue affirmed that the present gouernment of the Church of England by Archbishops and Bishops vnder the Prince is to be accounted vnlawfull by the statutes of this land and that to be a Lord Bishop is directly against the statute Eliz. 13. A practise like this some of the Church of Rome haue lately vsed against vs as though our oppositiō against them were beyond law and the instruments made for our defence and to cut them off were intruth the safest protection their actions had But haue these men that thus earnestly pretend law either neuer subscribed to any thing of their owne without law or euer been obedient to the lawes of others surely if they had the contention in this kinde had been buried that day when it was first borne But the English when they came to Franckeford were tied to subscribe to the same confession of faith which the French had after they themselues enioyned all to subscribe to their
the Church of England I would take it vpon my soule so farre as my iudgement serueth that it is much more Apostolicall then the gouernment of any Church that I reade of and if it were not for Prohibitions such peraduenture as good intentions found out and some few hinderances of the Common-law a gouernment without exception more holy and of greater peace For whilst euery man will aduenture to offer vnto the Church fancies of his owne making as H.N. and many others saying loe here is Christ and loe there is Christ we shall stand neede to be put in minde of that caueat goe not after them And whereas the two forciblest reasons to giue any thing allowance in the opinion of men is that it is warranted for the institution and profitable for the vse these politike maisters of the new discipline hauing proued neither yet doe offer both To thinke that if we had this gouernment which doubtles God in his mercie hath thus long kept from vs that then God would blesse our victuals and satisfie our poore with bread that he would cloth our priests with health and his Saints should shout for ioy that it is best and surest for our stare that it would cut of contentions and sutes of law that it would nourish learning that then there would be vnitie in the Church that it would bring strength and victorie and many other benefits like these which is experience of these that haue tried them could as well assure as these mens words doubtles the Church had great reason to thinke of it and yet these are benefits no greater then alreadie by Gods mercie our Church hath inioyed without this But they imitate â—aith a learned and graue man of their countrie those seditious Tribunes of Rome who by vertue of the Agrarian law bestowed the publike goods only to this end to enrich themselues that the Bishops being ouerthrowne they might succeede into their places And a little after it ought especially to be prouided that there be not any high authoritie giuen vnto this presbyterie whereof many things might be said but time will reueale what yet doth lie hid Wherefore saith Gualter writing to the Bishop of London at that time and touching some abuses as they are infinit of this new discipline we are carefully to be vigilant least new heads doe bud out of the wounds of the romish Hydra scarce yet subdued The same author in a letter to Bishop Sands after many troubles procured by this new discipline I hope saith he the frame of it will in short time fall of it selfe considering that many who before had it in admiration are now of themselues become wearie of it Another saith that by the meanes of this discipline the magistrates haue inuaded the Church goods the ministers haue little alowance there is no respect of the studie of diuinitie And another complaining of the disorderly frutes of this discipline saith If you did see the confused state of the Churches of these countries you would say that England and marke it for it is true how bad soeuer were a paradise in comparison to be thought but if these men could haue bin content only to haue praysed their owne without opposition defacing and slaundering the gouernment of our Church we would haue been willing to haue furthered their inioying of so much happines in their owne relmes if the peace and prosperitie of our owne had not been enuied by them whereas now we must tell them and when we haue done the Church shall haue some to performe this dutie to the worlds end that a discipline erected by fancie pollicie consisting vpon parts vnsound disagreeing daungerous in themselues chargeable to parishes without profit derogatorie to Princes banishing Apostolicall Bishops appointed by Christ in one word a discipline new full of crueltie ambition and pride cannot be safely admitted into that Church which is seated in a kingdome where a Prince hath authoritie both ouer the Church and the common-wealth There is no part of it vnanswered that I know our purpose in this is but only to let them see that a church being happely planted and gouerned as ours is they that are strangers are charitably to thinke of vs those amongst our selues ought all to be furtherances of our common peace That sinne out of our dissentions may not grow strong and whilest vnthankfully with Israel we reiect Samuel we haue not either a gouernment that is tyrannous or no Church at all For that prouidence which powreth downe mercies whilest meÌ„ are thankefull raineth downe iudgements for the peoples sinnes Let vs theÌ„ hereafter in sted of filling the world with our clamorous outcries for a new Church gouernment approach the throne of his mercie with praiers for our sinnes that they may be pardoned CHAP. IX Of Archbishops and Bishops IF in the generall dislike which diuers not well aduised haue had toward the ecclesiasticall state in this kingdome things of principall and chiefe vse might haue escaped the vnreasonable and intemperate reprehension of some mouthes neither should a thing of so great necessitie nor a condition and estate both by example and reason so much warranted stand in neede of any defence at this time But seeing amongst those ambitious humors which vnder pretence of an equalitie more then is fit aspire vnto a tyrannous authoritie more then is safe there is nothing lesse willingly indured then the title and authoritie of Bishops which by establishing an order doth frame all parts of the Church to a due obedience and by making seuerall dignities which for order are different do impose a vertuous and humble obedience euen amongst them whose ministerie and ordination is all one we cannot but thinke it a thing vnreasonable in those which demaund it at our hands and great folly in vs if we yeeld vnto it that an office of that vse of that lawfulnes and continuance should be remoued as tyrannous and antichristian in Gods Church onely because it pleaseth the wisedome and violence of some men so to haue it Now as to thinke that the state of the Church might either continew better or continew at all without these is but the strong fancies of some which ouerloue themselues so to maintaine after so long practise of the most auncient Churches that Archbishops and Bishops both for name title and authoritie are lawfull and to the well gouerning of the Church necessarie is but to confesse that order must as wel be a safegard to the church as the common-wealth and that subordination of men in authoritie can be well wanting in neither but if in either surely in that societie farre lesse where disorders in manners are not much fewer considering the number of persons and the errors in opinion are more vsuall and more daungerous and none of these possible with any conuenience to bee remedied but by this meanes In regard whereof being neither safe to trust all without
rule nor all with authoritie to rule Apostolicall ordination reason the custome of all Churches auncient and well gouernd and lastly nature it selfe doth ordaine Archbishops in their prouinces as Bishops also in their dioces and both in their places and vnder the Prince for to rule the Church And herein we may boldly say without offence that the causes of displeasure conceiued against Bishops how vehemently soeuer they are followed are surely lesse reasonable then against any one thing which they doe mislike seeing the vse of all other things may either be touched in show with some coullerable pretence of fault or the not vsing warranted with some likely excuse whereas in this the greeuances if there be any that are iust are in the persons not in the office and the remouing them away must leaue a passage to a disorderly confusion and possesse the Church with that fatall disease of all societies want of order whereby for the present she must needes doe many things confusedly and doubtles in short time miserably perish So that to make ambition and couetousnes the originall of this honor and tyrannie ouer their brethren to giue continuance vnto it is to make the best things in the outward pollicies of the Church to proceede from the worst authors and to lay too great an imputation to their charge whom in all reason by the benefit of this gouernment we ought to acknowledge as our spirituall fathers for deriuing the Gospell vnto vs and by a continuall succession euen from the Apostles hands The best warrants that we haue for the execution of our spirituall functions to vs the greatest calling vpon earth and to the world the hallowed and blessed instruments of all happines which being imployed to that end it must needes be an intollerable presumption in any to vndertake the same but by authoritie and power giuen them in lawfull manner for the same God which is no way deficient vnto man in things necessarie and hath giuen vs to that end the light of his heauenly truth without which we must needes haue wandred in continuall darknes hath in the like abundance of mercies ordained certaine to attend vpō the due execution of requisit parts and offices therein prescribed for the good of the whole world which men thereunto assigned doe hold their authoritie from him whether they be such as himselfe imediatly or as the Church in his name inuesteth It being neither possible for all nor for euery man without distinction conucnient to take vpon him a charge of so great importance The power of this ministerie translareth out of darknes into glorie it raiseth men from the earth and bringeth God himselfe downe from heauen by blessing visible elements it maketh them inuisible grace It giueth daily the holy Ghost It hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules When it powreth out malediction vpon the heads of the wicked they perish whē it reuoketh the same they reuiue O wretched blindnes faith one if we admire not so great power more wretched if we consider it aright and notwithstanding imagine that any but God can bestowe it It is a power which alone ought to make the authors of it to man vnder God deare vnto vs which neither Prince nor Potentate King nor Caesar on earth can giue Yet neither is it being duly waied in the Bishops successors to the Apostles which bestow this nor in those who are desirous to enter into that calling any ambitiō as some men surmise seeing such reputation it hath in the eye of this present world that both neede rather incoragement to beare contempt then deserue blame as men desirous to aspire higher Now because men dying there must be a continuall supply into this calling and that those who had first the authoritie to ordaine I meane the Apostles were mortall their care doubtles must extend it selfe thus far though they could not indew men with the same measure of grace which themselues had yet they should and so doubtles did impart the same power to ordaine which was giuen to them that neither men might rush into it without admission nor the power of admission be granted to all nor the Church bee left destitute of so great a blessing And because in the executiō of holy things where the persons put in trust are but men discord disorder vsually doe breake in the wisdome of God thought it necessarie that amongst them who for their ministerie were equal an inequalitie for order and superioritie to command should be granted that by this meanes order and vnion should both be preserued in Christs Church They that most dissent in the kinde of gouernment doubtles will confesse with Nazianzen that order is the mother and preseruer of all things Which if it concerne all persons and ages in the Church of Christ as surely it doth the gouernment must not cease with the Apostles but so much of that authoritie must remaine to them who frō time to time are to supply that charge doubtles to that end haue succeeded in the apostles roomes For we easily see that equality doth breed factions and therefore wise men to suppresse the seedes of dissentions haue made one aboue the rest And the best deuisers of the new presbyterie do hold it necessarie that one chiefe in place and dignitie moderate rule euery action with that right which is allowed him by Gods law For surely a multitude vngouerned must needes be easily confused and there cannot well be obedience where all are equall where shepheards leade sundrie waies it is hard for the sheepe to know whom to follow and if no man can serue two maisters which haue equall authoritie ouer him and perhaps command contrarie things for whilest they agree though diuers they are but one then surely the Church ought not to be put to this hazard by multitudes equally ruling in one place seeing to dissent is vsuall in all places and if not yet in all persons it is casuall whereas the wisedome of the Church in them that gouerne must as wel looke vnto that which may happen as vnto that which alreadie is Now if this were the principal meanes to preuent schismes and dissentions in the primitiue Church whē the graces of God were far more aboundant eminent then now they are nay if the twelue were not lik to agree except there had bin one chiefe amongst thē for saith S. Hierom amongst the twelue one was therfore chosen that a chiefe being appointed occasion of dissention might be preuented and if euery presbytery by Gods ordinance must haue a ruler as themselues confesse how can they thinke that equalitie would keepe all the pastors of the world in peace and vnitie or that the Bishops of a whole prouince or kingdome could meete conferre conclude as often as neede requireth vnlesse their assemblies were moderated and ruled by some one
For in all societies authoritie which cannot be where all are equall must procure vnitie and obedience if vertue will not Now seeing that all men may easily erre that no errors are so daungerous as those which concerne religion the Church should be in a far worse case then the meanest common-wealth nay almost then a den of thieues if it were left destitute of meanes either to conuince heresies or to suppresse them yea though there were neither helpe nor assistance of the christian magistrate without which it were not possible for truth equitie any long time to harbour amongst the sons of men The remedie which in these cases the primitiue Church had when occasion was offered vsed against heresie and iniurie she deriued as well from the promise made by Christs owne words as from the Apostles example in the like case Christ willing them that were grieued by their brethren after the first and second admonition to tell it to the Church And addeth for direction and confirmation of all religious assemblies and conferences where two or three are gathered together in my name there am I in the middest of them and whatsoever you shall binde on earth shall be bound in heauen and whatsoeuer ye shall loose on earth shall be loosed in heauen Now whatsoeuer is ment here by the name of Church in the reasonable exposition of any to me it is all one to prooue this order that from priuate admonitiō they went to witnesses and from them to assemblies and seeing there must be an end of controuersies amongst men vnlesse we will plucke vp by the rootes all charitie and right when neither priuate perswasion not frendly mediation can appease parties that violently contend what other order could be prescribed but a iudicial hearing and determining of things in question Now because Christ did not set the sword to be the generall and perpetuall rule to gouerne his Church for then without a Prince there could be no Church so consequently there was none either in the Apostles time or three hundred yeeres after though where they beleeue the defence and maintenance of the Church is committed to their charge it must of necessitie follow that either there is no iudge which were the vtter subuersion of all peace when the christian magistrate is wanting or els the pastors and stewards of Christs Church to whom this care is committed must assemble together and with mutuall conference performe those duties to the Church in generall which otherwise they are bound to do to each particular place and person By Gods law what obedieuce and reuerence the father may expect from his owne childe the same or greater must all beleeuers yeeld to the fathers of their faith the one begetteth vs to this life the other to a life that is much better Those then whom Christ hath placed to be watchmen and leaders the light and salt of his Church must not onely warne and guide but also lighten and season in their measure that whole body for when all other failes this onely is left to clense the house of God from vessels of dishonour yea when there were no beleeuing Magistrates to assist the Church this onely was left as the best meanes and after when christian Princes began to protect the truth they neuer had nor can haue safer direction amongst men then by the Synods of wise and godly Bishops Thus a Synod at Antioch about threescore yeeres before the councell of Nice condemned and deposed Paulus Samosatenus for heresie and when he would not yet yeeld to the Church but keepe it by violence vpon complaint to Aurelianus the Emperor though he were a heathen Samosatenus was with extreame shame driuen from the Church by the worldly Prince All countries in all ages haue had the benefit of this not as a thing arbitrarie and left free to those that peraduenture were careles of the Churches welfare but prescribed by sundrie councels as Nice Antioch Constantinople Chalcedon and commaunded by the imperiall lawes in this manner That all the Ecclesiasticall state and sacred rules may with more diligence be obserued we require saith the Emperor euery Archbishop Patriarch and Metropolitan to call vnto him once or twise euery yeere the Bishops that are vnder him in the same prouince and throughly to examine all the causes which Bishops Clarkes or Monkes haue amongst themselues and to determine them so as whatsoeuer is trespassed by any person against the Canons may be reformed So that wee must either cleane reiect Synods a thing doubtles of no small daunger as the times may fall out and make the presbyters in euery parish supreme iudges or else admit some which be no other but the Bishops both to call and to moderate these meetings for in all those Synods which continued in the Church euen when she mas most sharpely pursued by the sworde from the death of the Apostles to the raigne of Constantine they were assembled and gouerned by the Bishops of the chiefe and mother Churches and Cities in euery prouince who by the auncient councels were called Metropolitanes And after when Princes came to imbrace the faith the best meanes they could deuise to procure peace and aduance religion was by their lawes to referre Ecclesiasticall causes to Ecclesiasticall Iudges And least they should be long in strife they charged the Metropolitane to assemble the Bishops of his prouince twise euery yeere there to examine and order what matters of doubt should arise which happely might disturbe the Churches peace Thus the Synode of Rome called by Cornelius against Nouatus consisted of threescore Bishops and many others of the clergie In the councels of Rome vnder Hilarius and Gregorie where foure and thirtie presbyters subscribed after two and twentie Bishops infinit are the examples in this kind which teach vs that neither the Church at any time was or in deed◠can safely be without tempests if Synods want nor Synods can be tightly ordered if the Metropolitans and Bishops should be wanting in them Seeing then they haue this vse if this were all to make that societie able with order to suppresse heresies and redresse wrongs without which doubtles the Church of all assemblies were worst gouerned it ought not to seeme vnreasonable to any that a thing so necessarie and auncient should with honour and reuerence be retained amongst vs. But least the name of Bishops should be offensiue to any as some haue thought it onely the ambitious title of a tyrannous gouernment these that would seeme moderate aduisers to equalitie and humilitie in this case must giue vs leaue to tell them that the name is auncient the office needefull and both so warrantable that they must needes be thought at the least malicious enuiers of the peace and prosperitie of Gods Church who are desirous or can be content that order obserued in the Apostles time and those Churches which were purest and next vnto them should be banished
other speciallitie to that which is sensiblie most eminent in the thing signified and therefore what better title could be giuen to all that wâ—re imployed in this worke then the reuerend name of presbyters or fatherly guides For a presbyter according to the proper meaning of the new testament is he vnto whom our sauiour Christ hath communicated the power of spirituall procreation Out of the twelue patriarchs issued the whole multitude of Israell according to the flesh and according to the ministerie of heauenly birth our Lords Apostles we all acknowledge to be the patriarches of his whole Church S. Iohn therefore beheld sitting about the throne of God in heauen foure and twentie presbyters the one halfe fathers of the old the other of the new Ierusalem in which respect the Apostles likewise gaue themselues the same title albeit that name were not proper but common vnto them with others For of presbiters some were greater some lesse in power and that by our Sauiours owne appointment the greater they which receiued fulnes of spirituall power the lesse they to whom lesse was graunted The Apostles peculiar charge was to publish the Gospell of Christ vnto all nations and to deliuer his ordinances receiued by immediat reuelation from himselfe which preeminence excepted to all other offices and duties incident vnto their order it was in them to ordaine and consecrate whomsoeuer they thought meete euen as our Sauiour did himselfe assigne seuentie disciples of his owne inferior presbyters whose commission notwithstanding to preach and baptise was the same which the Apostles had But when time and obseruation had made a difference in the Church of these two euery Bishop being a presbyter but not euery presbyter a Bishop the Church condemned it as the heresie of Acrius to hold that a presbyter and a Bishop were all one The Bishops as Epiphanius reasoneth begot fathers in the Church but the presbyters onely begot Sonnes For the priests did chose saith Saint Hierâ—â— one amongst themselues whom they placing in a higher degree called a Bishop For vnlesse saith the same father the chiefe authoritie were giuen to one there would be as many schismes as priests So that their collection out of Saint Ambrose and Hierom is so much the more strange who thinke that bishops and presbyters did not differ in the Apostles time It must at least be an imitation of their pride who in former time haue troubled the Church with the like errors Cornelius Bishop and Martyre long before the Councell of Nice reporting to Fabius Bishop of Antioch the originall of Nouatus schisme saith this iolly inquisitor of the Gospell vnderstandeth not that there ought to be but one Bishop in that Catholike Church in which hee knoweth there are fourtie and sixe presbyters Neither haue there wanted rules whereby if it please them they might easily make a difference betwixt these two the presbyters were many in euery Church of whom the presbytery consisted Bishops were alwaies singular one in a citie and noe moe except an intrusion which made a schisme This singularitie descended from the Apostles and their schollers in all the famous Churches of the world by a chare of succession and continueth to this day where abomination or desolation that is heresie or violence haue not broake it off The second signe of Episcopall power was imposition of hands to ordaine presbyters and Bishops for as pastors had some to assist them in their charge which were presbyters so were they to haue others to succeede in their places which were Bishops And this right by imposing of hands to ordaine presbyters and Bishops was deriued at first from the Apostles not vnto presbyters but Bishops onely A thing continuing for this fifteene hundred yeare without example or instance to the contrarie and hath onely found resistance in our age which surely in my opinion cannot be ignorance so much in them as willingnes to oppugne the gouernment of our Church seeing there haue been few Churches of account through all christendome that had not as may be shewed Bishops and presbiters both at the same time But Austin is most plaine who writing to one that was but a presbyter saith Thou shalt be a presbyter as thou art and hereafter when God will thou shall be a Bishop This poynt is learnedly obserued by that reuerend and worthie Bishop whose labored defence may shorten our trauell in this poynt Now besides these many other things were peculiar to Bishops by the authoritie of the Canons and custome of the Church as reconciling of penitents confirmation of infanâ—s dedication of Churches and such like which were as Saint Hierom saith rather to the honor of priesthoode then to the necessitie of any law Now if any man thinke this office superfluous in the Church and of no vse let him well consider before he censure them what it is to see the Church continually stored with sound and able pastours to watch ouer their soules to take care that the flocke of Christ be rightly taught and soberly guided to keepe both presbyters and people from schisme heresie and impietie to direct in times of daunger to determine doubts without troubling the whole prouince and if he shall thinke either these needles to be done or lawfull and fit to be done by any other we could peraduenture thinke it more tollerable thaâ— an ordination so auncient and so much warranted neuer interrupted in the orderly gouernment of any Church since the Apostles time should notwithstanding be remooued as a calling tyrannous and antichristian onely to content the humorous fancies of these men But doubtles that which reasonably they mislike in this case is that men called to the office of the ministerie a function meerely spirituall and ordained to the dispensation of heauenly graces should so farre either forget the vertuous example of our Sauiour or the humilitie of such whom they desire to succeede that swelling with ambition they renew the contention long sincé controuled in the disciples of Christ which should bee the greatest and are content if not to affect yet to accept of those ciuill imployments which belong vnto the Princes counsell whereby not onely they are made idle and hindred from that dutie which the Church requireth but are puft vp with those Lordly titles which are directly vnlawfull and without warrant Now to preuent this we admit Synodes say they and some to gather and gouerne those assemblies but for feare of ambition we would haue that priuiledge to goe round by course to all the pastors of euery prouince Where men are irregular we will not aske them either for reason or example for that they doe but a chiefe man amongst them confesseth that this going round by course to gouerne the Church doth maintaine disorder and faction and ambition is not at all decreased by it and the choosing of one to continew chiefe for his life began at Alexandria from the
Euangelist Saint Marke sixe yeeres before Peter and Paul were martyred sixe and thirtie before the death of Saint Iohn in the which there is nothing that can or ought to be misliked This as it is true so it is warranted with much reason for vnlesse we suppose a thing surely not likely if possible all in a presbytery to be men without fault a power to doe harme vnto Christs Church must by this curcular reuolution fall into their hands whom wisedome of election would hardly haue called to that place Besides what men shall worthily suffer whilest they are inferiors there is some likelyhoode they will offer the like when they doe commaund Neither is this to quench ambition as they thinke but to kindle a farre greater in the whole clergie For what we giue vnto one experienced of yeeres tried in gouernment freed for the most part from the passions of young men these without difference propound to all And thus they cure this feuer of ambition by infecting many as if diseases were therefore lesse because moe were sicke For what cannot be inioyed without pride is not easily expected without sinne fruition and expectation of one and the same thing are so neere that neither can be vertuâ—â—s where both are not Neither doe we giue vnto Archbisâ—ops or bishops power or honor by Gods law but what their people must needes yeeld vnto their pastors and presbyters if they will haue any We are not to limit Princes whom they shall vse in councell or to whom they shall commit the execution of their lawes especially such as are made for the Churches good seeing we finde that God hath blest those Princes and kingdomes most where vertuous Bishops haue been admitted to the Princes Councell wherein surely they haue brought a farre greater benefit to the peace and prosperitie of the Church then in reason they could by any other imployment besides Neither was it a meanes for to be idle either in Caluin or Beza both of them fit men for that place that they were both admitted as councellors of that state It cannot chuse but bee great intemperancie in them who haue so dishonorably laboured to deface that dignitie so auncient and of such vse in the Church of God as also to wound euen the best and the worthyest in that place with tearmes farre vnbeseeming as if their vngouerned humors had fully resolued to belch out poyson against all that were thought excellent It pleaseth one of them to censure them all thus Archbishops and Bishops are vnlawfull vnnaturall false and basterdly gouernors of the Church and the ordinances of the diuell Another saith they are in respect of their places enemies to God Much hath the vnwise and immodest dealings of sundrie in our Church labored to dishonor so honorable and so great an office experience hath taught vs the good of them and to these we onely make this answere that wee are sorrie to see them so skilfull and so willing to speake euill But doubtles it is loue to our present state which hath made them so zealous in this cause for saith one If we be sworne to her maiesties most lawfull supremacie ouer all persons and espie in our Church a lordly prelacie a thing brought into the Church by humane inuention by meanes weereof it is apparant that the Pope of Rome hath climed about all states both Ecclesiasticall and ciuill if now our desire extend it selfe that our lordly dignities and power of our Bishops might be examined by holy scripture and brought backe a degree or twaine neerer to the apostolike practise and Christs institution that so all occasions might be cut off hereafter that this climing vsurpation might neuer take holde vpon England any more are we troublers of the state Doubtles we are If it were not a thing possible to make a difference betwixt the clyming vsurpation of the Church of Rome and the lawfull prelacie how lordly so euer established in our Church I doubt not but all our Bishops would cast themselues at his Maiesties feete and intreate his highnes to vnburthen them of all that honour which hetherto they haue held iniurious to his supremacie and contrarie to the scriptures and the Apostles practise To men of vnderstanding things could not bee thus odiously compared that are moste vnlike The Pope challengeth authoritie ouer all christendome so doe not our Archbishops the Pope exalteth himselfe aboue Kings and Princes but our Archbishops with reuerence and humilitie acknowledg their subiection and more dutifully I doubt not then those who thus carefully are fearefull of their clyming The Pope saith that to bee subiect vnto him is of necessitie to saluation our Archbishops acknowledge no such thing and as their limits of gouernment are farre vnlike so the manner of their gonernment is farre more lawfull the one being an vsurpation which ambition sought out superstition and pollicie haue holden vp the other a necessarie authoritie which schismes and dissentions in the Church inuented the Apostles vsed all antiquitie followed and the peace of the Church did impose vpon them So that one of the most modest and most learned that seemeth to fauour the cause of discipline maketh it a principall point of the Ecclesiasticall gouernment that the inferior clergie in things honest bee obedient to the Bishop and the Bishop to the Metropolitan expressing the vse of that which others vehemently mislike and acknowledging the names and subordination of both But as it is an imputation in their opinion to the Archbishops that their place and authoritie is like the Popes so it is a blemish to our Bishops in the iudgement of these men that for learning and vertue they are not like vnto those holy fathers of the Church that haue gone before them We dare not take vpon vs to thinke that our times are better and more fruitefull in vertue then other were or that the Bishops of our land a thing to be wished are all of them without fault but seeing it pleaseth some to compare them thus I hope it shall neither be dishonour to the vertuous memories of those that are dead nor bee thought a flattery towards those that doe liue if we say considering we may say it with much truth that for soundnesse of doctrine honestie of life and the moderate vse of externall things they are not inferiour to the most reuerend of those Bishops that haue been before them For doctrine wee are loth to rippe vp the errors that the anncient Bishops were infected with Papias Bishop of Ierusalem who liued in Ignatius and Policarpus time held the error of a thousand yeere after the resurection wherein the kingdome of Christ should here remaine vpon earth Most of the auncient fathers were infected with this opinion Saint Cyprian that same clere fountaine as Saint Hierom calles him failed in the opinion of rebaptisation diuers both of the Greeke and Latin Church were spotted with the errors about freewill merits inuocation of
Saints many things might bee alleadged in this kinde if it were any vertue to rippe vp their faults whom we ought to honor where as I hope the aduersaries to our Bishops will confesse that neuer any companie of Bishops since the Apostles time taught and held such sound doctrine in all points as the Bishops of England at this day For the second which is honestie of life euery age hath some imperfections amongst all conditions the most worthie are not free from the slanderers tongue In the councell of Nice in the presence of the Emperor the Bishops libeld one against another contentions ouer eager bitter were betwixt Epiphanius and Chrisostome both very worthy and very reuerend Bishops betwixt S. Austin and S. Hierom whereas doubtles if some zealous for discipline had held their peace the Church of England had beene as Hierusalem a Citie built at vnitie in it selfe Now for the last which is the moderate Imployment of externall things vve recken it amongst the greatest felicityes of our time that when the expectation of greedy cormorants was big with hope of the deuouring the riches and reuenews that the Church had that euen then the conscionable zeale of the prince by vertuous and wise lawes manacled their hands whose desires were vnsatiat and their harts vnhallowed and left vnto the church a rich and honorable patrimony for Indowment whereby worthy rulers may not want double honor labour may haue her merit and religion may bee able to releeue the poore Heerein if any couetously doe retaine or riotously mispend what vertuous authority confirmed vnto better vses a thing which I hope no man can accuse in the Bishops of our church let them amend their faults and not their offence be made a cloke to those monsters that thirst with desire for to robbe the church More perticulerly amongst the rest of him who being the worthiest amongst the clergie and worthylie in the highest place is by an vntemperate spirit with vnholy sacriledge said of all the Bishops in the sea of Canterburie to haue done most harme and that none had so ambitious and aspiring a minde as hee no not Cardinall Wolsey none so proud as he no not Stephen Gardiner none so Tyrannicall as hee no not Bonner I may say truely of him that if the church gouernment of this land which he defended with great Iudgement with his pen hee had not with as great authority protected for the space of this twenty yeres in the place of an Archbishop which God graunt for the good of his church may continew still doubtles Contention Ignorance and Atheisme long since had ouer-runne the Church Of whom because it is neither honour to him to bee commended by mee nor disgrace to bee reproched by them I will say considering his iustice in gouernment his care in prouiding for the Clergie his wisedome in Counselling his Integritie in preferring his Diligence in Preaching his grauitie in behauiour his humilitie in conuersing his care to the Church his zeale to religion his courage to the truth as Theodosius spake of S. Ambrose I know onelie Ambrose who is most worthy to beâ— called a Bishop But not to labour any further in this cause which hath had so many of singuler worthy men abâ—e to defend it much better wee say this calling so much misliked serueth to a greater perfection to a fitnes in action and to a singuler ornament in gouerning the Church For the first the fulnes of grace which is in the heads of the Church distilleth as by seuerall wayes to the singuler benefit of all parts whilst hee hath giuen some to be Apostles some to bee Prophets some to bee Euangelists some to bee Pastors and Doctors for the consummation and Perfection of his Church for the fitnes in action the Church hauing diuers Imployments as well for gouernment as doctrine requireth and alloweth seuerall ordinations to serue these Let no man therefore presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand according to sobrietie as God hath delt to euery man the measure of faith For as wee haue many members in one bodie and all members haue not one office so wee being many are one bodie in Christ and euery one anothers members Last of all for Ornament that Atheists vnbeleeuers may wonder and bee in loue with the comely and beautifull gouernment of Christs Church as the Queene of Saba was with the order of Salomons house for in a great house are not onely vessels of gold and â—f siluer but of wood and earth some for honour and some vnto dishonor vnitie and varietie are the ornaments of the church of Christ Vnitie of Faith Charitie and Peace Varietie of Offices and degrees and these saith the Apostle for the repairing of the Saints for the work of the Ministrie for the edification of the body of Christ for if the whole body were ancare wher were the seeing if the whole were an eie where were the heating but now hath God disposed the members euery one of them in the body at his owne pleasure for if they were all one member where were the body And who are these that they should mislike what Example Authoritie and Experience haue found sufficient CHAP. X. Of Ministers their office and learning IF the passage from earth to heauen were either not needefull at all or possible to bee performed ordinarilie by any other meanes then a vertuous meditation betwixt God and man then peraduenture Instruments of best vse for the defects of this life were wholly to bee regarded and the vtter want of the Clergies seruice were as lawfull in the best kingdomes as the contempt of their persons is vsuall and common with the worst subiects But seeing vniuersall Corruption is the truest inscription of mankinde and holinesse to the Lord is the great title that God hath that man by that power may bee made like vnto him that did first make him hee hath appointed for the performance of this worke holy times holy places holy things and holy persons all chiefely to this end that as hee is himselfe so man likewise by these might bee made holie As if the same puritie which could not endure those blessed spirits once stained to continew in a place of blisse but cast them down did lesse reasonablie allow that creature whose greatest happines peraduenture was but vpon earth to be carried vp to heauen into those ioyes vnles redeemed by his Son and sanctified by his holy spirit and by both these by the seruice and ministerie of men and not Angels darkenesse were made light rebellion obedience the children of wrath the sonnes of an infinit loue enmitie reconsiled and made peace and lastly sinfull men were become holy So that the summe of their dutie whose labours are imployed in this kinde is onely to honour God and to saue mâ—n And their difference from all the world besides is principally this that being
themselues onely to reade the Scriptures and the profitable indeuours of other men whilst some not much their betters for learning out of a bold presumption arising from a false opinion of equalitie in all degrees dare approch the honorablest and grauest assemblies in this land shall wee thinke their modestie deserueth so much blame as that they are not worthy to bee tearmed ministers and not rather blame the vnmodest presumption of others who vnskilfully and boldly haue taken vpon them the dispatch of those duties which doubtlesse by many hundreds might haue beene performed much better And I am sorie it fareth with vs in this case worse then it doth in all other courses besides seeing commodities and seruices are worthely suspected onely in this respect that they are offered and in these functions much holyer and of more weight they are thought by some to deserue better in that they boldly and vnconscionably outrun the rest As if in the discharge of these sacred duties an Vnhallowed Emulation were the best vertue or that a lawfull ordination to preach were a warrant sufficient allwaies to preach where it pleaseth them This error to bold and ouerfoule if it were not the vsuall misdemeanor of those men who to rigorously beeing vnlearned themselues call for a learned ministrie wee could as easilie afford them their desired happinesse as wee are willing to craue pardon for others that beeing better learned are not indued with the like boldnesse Wee doubt not but all men in this calling haue great reason to vse the vttermost of their learning to the benefit of Gods Church and that those who are not so well able to teach others should indeuour themselues to bee more learned Which vertuous trauells of theirs so much deserueth the more fauour in that there is no calling which hath not more ease and whose scope is not shorter then the vnlimited and endlesse desire to obtaine knowledge In which respect men indued with greater gifts should receiue from the Church a better recompence and where there worthynesse is farre vnequall there both with Prince and people which is some mens error their estimation and honor ought not to bee all one For euen the heathen Philosophers who in comparison of these drunk but of the standing waters which were drie in the time of heate forsaking the fountaine of life euen the Lord himselfe for that glorious show which was nothing else but like the beames of a Comet to be wondred at for a time but neither of continuance nor influence amongst many they were much esteemed the heathen Princes finding this benefit at their hands that those Morall vertues wherein they were excellent like sweet flowers had withered long since if men of learning like skilful Apothecaries had not distilled them But the knowledge of these surely was amisse in leauing that which was necessarie for a thing superfluous a thing sound for that which was emptie profitable for that which to a better life serued to small vse and a thing in comparison euill for that which was absolutely good Yet whilst wee haue dispised these digging wels vnto our selues like those of Isack Contention and Hatred were puft vp with an opinion that we know much as if our weakenesse could incounter the worthiest for learning that the Church hath Who in deed as concerning time ought to bee teachers yet haue neede againe to bee taught what are the first principles of the word of God and surely the most faults in the Kingdome haue proceeded from this fountaine that the Priesthoode for doctrine is not sound Who being faultie in this kinde if they had tempred themselues from teaching so much vntill they had learned more it is like the Church had beene healed of a great part of that malladie wherewith shee is now sicke Whom I would bee loath to take vpon mee to reproue seeing in their opinion they are wise men but onely to put them in minde of this that an Ecclesiasticall Ministrie is their function This ought to teach them that corners are no fit temples to preach their doctrine especiallie now in the time of peace or if necessity at sometimes require it of them yet that their doctrine bee such as for soundnesse and truth it may beseeme the Temple Secondlie that the Church by those whom she hath inuested with that power should call such vnto that place whose labours shee puâ—poseth to vse in that kinde For the Church hath no reason to heare their voice whom Christ hath not commaunded for to feede his sheepe Wherein if those in authoritie by ordaining men altogether vnworthie vnhonestlie discharge that trust which the Church doth Impose vpon them it is their fault who abusing that honor which they haue receiued haue nourished some Wolues to deuoure the flock In detestation whereof multitudes often times cry out whilst Foxes are honoured as holy creatures But seeing it is true that the dulnesse of our witts and the strength of our fancies maketh vs run after to beleeue and those whom authoritie suppresse as men that deserue euill wee releeue them as martyrs that suffered for well doing our Church had small gaine to exchaunge the ignorance of her worst ministers for the factious Imâ—loyments of those men Now seeing these men by reason of their holy function are called stewards Ouer the Church which is Gods household the holie Ghost telleth vs who is a faithfull and wise steward whom the maister shall make ruler ouer all his household to giue them their portion of Meate in due season commending vnto vs as some of the fathers obserue those fiue properties Truth Humilitie Discretion a lawfull Calling fit execution of the Place which are requisit in him who desireth the approbation of a good steward that neither hee bee a betrayer of the flock nor wastfull accounting that his owne which is but onely committed to his charge of such a one wee say as the holy Ghost in another case who is so faithfull amongst all thy seruants as David For doubtlesse many men will boast euerie one of his owne goodnesse but who can finde a faithfull man Secondly that hee bee humble remembring that hee is but a fellow seruant which vertue is not so repugnant as some think to the highest title of office in our Church but that experience hath taught vs how both of them fitly may bee ioynd together Thirdly wise not blind nor an Idiote of whom the Prophet speaketh their watchmen are all blinde they haue no Knowledge they are all dumb dogs they cannot barke they lie and sleepe and delight in sleeping surely Fortitude and Constancie are required of such as haue set their hands vnto the Lords plough wisedome in those that are made watchmen ouer the Lords house Iustice in that they are Debters both to wise foolish and Temperance in the performaâ—ce of this duty We may ought to say I hope without offâ—ce to the Honorable Bishops the fathers of our Churches
as Ioseph said to 〈◊〉 prouide for a man of vnderstanding and wisedome and set him ouer the Land of â—egipt ther is nothing surely more dangerous then a watchman that is blind a Preacher that is dumb a Teacher that is Ignorant or a Prelate that is Remiâ—â—e â—either doe I think our Church hath so much cause to complaine as some men beare vs in hand nor if it had as may appeare hereafter it is neither onely nor Principally the Bishops fault Fourthly a lawful caling whom the lord hath made not he whom fauour nor any other corruption nor the peoples vnwarranted vocation nor his owne Intrusion hath placed in that roome For this shall remaine vndispensable to the worlds end let no man take vpon him that honor but hee that is called of God as Aaron was Lastly is required the fit execution of his Place that hee giue them their meate in due season the parties are those which are of his familie the Lords house to them it must bee Meate not Poyson as many giue and it must bee in Due season that is when it can seasonablie bee performed For hee that hath alotted a time for all things hath giuen this allowance that there is a time to keepe silence and a time to speake Which some not considering haue made the Apostles commaundement Bee instant in season and out of season to lie with equall necessitie vpon the former clause Preach the word As if this eagernes in the dispatch of this dutie might warrant them loosely negligently vnlearnedly for want of time to preach those profound misteries which vttered in due season are like Aples of Gold with pictures of Siluer Surely to Preach diligently is not to Preach often but rather to bee diligent in studying for that we preach which a great number nelecting men otherwise zealous and able to doe well haue thought it not onely Excuse but Commendation sufficient that they preach often Wherein doubtles the Church receiueth at their hands a double wrong both a Contempt of those misteries wherinto they search not for want of time and an vncharitable Condemning of others who wanting peraduenture that felicitie of tongue which they haue or rather who are loath to handle those holy things vnlike themselues are thought by many to bee Idle for not Preaching so often as others doe A thing certainely more excusable by much if men in Preaching were onely to haue respect to the Capacitie of the hearers and not to the Maiestie of that word which they expound vnto them For-getting that Euery Scribe that is taught vnto the Kingdome of Heauen is like vnto a househoulder which bringeth forth out of his treasurie things both new and old I hope the due meditation of this text wil put them in minde that to speak often is not euer to say much for saith the son of Sirach The talking of a Foâ—le is like a burthen in the way but there is comelinesse in the talke of a Wise man they inquire at the mouth of the wise man in the congregâ—tion they shall ponder his words in their hart for the words of such as haue vnderstanding are waighed in the ballance Doubtlesse I can neuer perswade my selfe when Wee speake of those matters which wee haue made vnto the King of Heauen that the exactest Industrie which either tongue or pen can take in the handling of this work can displease God wherin I will not condemne as vnprofitable the labours of such who are defectiue in this kinde no more then I hope they will the Seldome Reuerend and learned Preaching of those men who in these respects are not so common speakers as others bee But not to handle the excellencies of some and the vertues which were to bee wished in all let vs consider a little better the nature of this Ministrie and see how sufficiently our Church is prouided in this kinde And the defects if there bee any as wee may not supose that wee haue none from whence they proceed and how the best remedies may bee prouided for them We call then the Ecclesiasticall Ministrie a sacred Action Publick Instituted of Christ in the Church of God for the saluation of the elect his own glory vntill the end of the world wherein some seuerall men Lawfully elected called and ordained to this function Externallie and Visiblie serue both to offer vp the Publick and Common praiers of any one Church and by the pure Preaching of the word and the lawfull administration of the Sacraments and holy Discipline they serue Instrumentallie to Christ who Inwardly and Inuisiblie by his holy Spirit doth Teach Correct Comfort Nourish with his flesh and bloud his misticall Bodie which wee call the Church The consideration it is like of this office hath neither fully possest all who are desireous to enter into this calling because whom all other worldlie hopes haue forsaken they commonly reserue ministeriall vocation as their last and surest refuge euer open to forlorne men nor those who blame some part of the Clergie of this land whereas in deed the greatnesse of the haruest and the scarsetie of able workmen hath made it necessarie that Law should yeelde to admit numbers of men but slenderlie and meanlie qualified now as wee cannot excuse the former fault whether it bee the corruption in their owne desires or the greedinesse of those who are the Patrons of Church liuings making that the Church that should nourish them whose seruice shee needeth hath obtruded vpon her their seruice that know not otherwise how to liue and sustaine themselues Yet surely for the other neither is the fault so common as it hath beene in times past nor altogether so great if these Reformers who haue so much knowledge themselues could but with patience indure a smaller proportion in other mennâ— for it fareth with the Church as with a common wealth where manie gouernours are needfull and they not many whom their qualitie can commend the penuâ—ie of worthier must needs make the meaner sort capable who notwithstanding are not altogether so vnfit as some men thinke to discharge the greatest if not the principallest part which is committed to them For seeing no man of sound Iudgement can doubt but that Sacraments where the Ministers haue lawfull ordination nay peraduenture Baptisme wher they haue not is as auaileable to saluation as administred by the best Preacher and that preaching it selfe is not onely to make and frame of themselues which manie doe foolishly which are thought by their followers that they preach well but also to reade the Scriptures and those learned Homelies of other men as some vnanswerably haue confirmed vnto vs and that not the least part of this dutie is the publike offering vp of the praiers of the whole Congregation which themselues confesse to bee Praiers though the other to bee no Sermon we may boldly say which they hitherto are both to confesse that Ministers vnable
to preach in that manner as they vnderstand preaching and of lesse profound learning then these great Reformers haue in themselues and doe wish in others are notwithstanding True Ministers Lawfully ordainâ—d and that the Church is not simplie faultie for admitting of these men to the performance of those duties Hereunto we add that seing Priuate Instruction and Exortation was the most vsuall kinde of teaching in the Apostles time both because Publicke authoritie did not fauour publicke Assemblies to this end and that simple men are better informed by priuate conference and considering the nature of profound Schollers is not altogether so easilie framed to goe from house to house to this purpose nor can if they had inclination and leasure probablie frame themselues to the small capacities of the poore people which notwithstanding greater imployments of the Church if they were willing would denie vnto them we rather chuse to haue them receiue Instruction from meane Schollers such as our Church admitteth not vnprofitably to that vse then wholie in expectation of great learned men to liue and die with no other Information then they heare at Seâ—mons So that touching those Arguments taken from the Principles of common right to proue that Ministers should bee learned as likewise those authorities of the Apostle aledged to that end because S. Paul reqâ—ireth in a Minister abilitie to teach to conuince to distribute the word rightly because also the Lord himselfe hath protested they shall bee no Priests to him which haue reiected knowledge and because if the blind lead the blind they must both needs fall into the ditch wee hold it iust and requisite according to the lawes and statutes which the Scripture hath the Cannons that are taken out of auncient Sinods the decrees and constitutions of sincerest times the sentences of all antiquitie and the conscience of men that Ignâ—rance is a great sinne in those that haue taken vpon them the cure of soules But seing to furnish all places of Cure in this Realme it is not an armie of twelue thousand men that would suffiice nor two Vniuersities though both well stored can alwaies supply so many as decay in so great number nor the fourth paâ—t of the liuings with Cure able when they fall to giue maintenance to learned men It must needs in reason bee allowed vnlesse the greatest part of the people should bee altogether left voide of the vse and exercise of Religion that a number must bee admitted into Ecclesiasticall Order which doubtlesse for learning are but meanely furnished For whatsoeuer wee may conceiue in our plots priuatlie in our studies or vtter to others to maintaine argument yet surely reason will tell vs that all vneuitable necessities considered besids eminent and competent learning wee shall bee forced for supply of this calling to discend a step which is neither but onely tollerable Wherein if hee that is Iudge for the allowance of those men shall finde them able to performe the seruice of publike Praier to minister the Sacraments vnto the people to solemnize Marriage to visit the Sick and burie the Dead which some fondly think to bee no part of the Ministers dutie to instruct by reading although by more learned preaching as yet they cannot wee hold in this case that the law of the Apostle is not altogether broken In this respect we obey necessitie which we know not how possiblie to auoide otherwise and of two euils make choice of that which is lesse dangerous seeing some inconueniences being tollerated in this it may notwithstanding be recompenced with greater good and if euen these men the lowest almost of the Clergie which our Church hath who are accounted by others to bee dumb and silent may and doe in some degree as profitably instruct their Parishioners as some others who of as meane gifts but of more audacitie then they dare take vpon them to expound and deuide the Scriptures by Preaching vpon some text whervnto notwithstanding they come nothing neere whereas the onely reading of Scripture in the other is properly to bee termed a Preaching what reason haue they with disdaine so to think and to speake of them for surely when the world most abounded with iust righteous and perfect men their chiefe studie was the exercise of pietie wherein for the safest direction they reuerently harkened to the reading of the law of God they kept in minde the Oracles and Aphorismes of wisedome which tended vnto vertuous life if any scruple of conscience did trouble them for matter of actions which they tooke in hand nothing was attempted before counsell and aduice were had for feare least rashlie they might offend wee are now more confident not that our knowledge is more but because our desires are an other way their Scope was Obedience ours is Skill their Indeuour was reformation of life our Vertue nothing but to here gladlie the reproofe of Vice they in the practice of religion wearied chieflie their knees and hands wee especiallie our eares and tongues wee haue grown to an intemperancie as one noteth that the desire of Sermons hath brought almost all other duties of religion out of tast and in these wee think onelie such to bee most excellent who are aptest to mislike what superiors in their wisedome aloweth and what the giddinesse of our fancies desire to haue chaunged These compared with the other which doe onelie read and yet are obedient to the Princes lawes are to receiue incouragement and alowance when as the other better learned paraduenture in small measure for their vurulie disobedience deserue neither For it is much better that the Church should want altogether the benefit of such mens labours then indure the mischiefe of their inconformitie to good lawes In which case if any by beeing put to silence repine at the course and proceedings of Iustice they must learne to content themselues with the answere of that wise Roman which hauing occasion to cut off one from the bodie of the common wealth in whose beehalfe because it might haue bene pleaded that the partie was a man seruiceable he therefore beegan his Iudiciall sentence with this preface The common wealth needeth men of qualitie yet neuer those men which haue not learned how to obey Now because neither any man in our Church taketh vpon him the defence of vnlearned Ministers nor the lawes of our land inclyne not to the fauoring of that defect as if wee expected no more of any then we allow in some It must needs bee a slander in them who think there are worthie men enough if they wer sought after both in the Vniuersities other where but while men are suffered to run and ride and catch before they fall many worthie men are passed ouer not knowne some are faine to bee schoolemaisters and some beecause of these troubles change their Audies First I desire this man to remember his owne words in another place If hee think there
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
in respect of Conscience are onely vertuous To conclude then this point we say our lawes our tongues desire that our Ministrie may be learned through the whole land that the hinderance of this is not wholy in the gouernours of the Church that a lesse portion of learning may serue then some men exact in all vntill better supply may be had we Reuerence Vse and Esteeme the meanest of these as the Ministers of Iesus Christ. CHAP. XI Of the maintenance of the Ministers and of Tythes AS it is of all vertuous considerations to a Prince not one of the lest moment if both for the safetie of his subiects for remouing of scandall and the discharge of his owne conscience in the day of account it bee not the greatest to prouide for a learned Ministerie in all parts of his kingdome so it is not either of least difficultie or least vse to ordaine a conuenient and bountifull allowance for them neither can this how wisely soeuer gouernd bee a perpetuall maintenance if it shall depend vpon the voluntary contribution of rich men or to be thought an allowance fit and conuenient for them if it be not So that the wisdome of deuout men in times past from their religion were as carefull to haue alotted a perpetuitie of liuing to them whose continuall successors could not dye and were not lykely to be very euill as naturall parents for that race which proceeding out of their owne bodies more subiect both to ende and miscarry are notwithstanding desirous that they may be richly furnished and plentifully maintained for a long tyme. Vertue working as strongly and prouidently in the one as nature and affection in the other So that what care those that were beefore vs vertuously imployed in this kinde by indowing both Churches and other places both to furnish and giue rest to the Clergie with honorable perpetuall alowance to this end serueth both to make the labour now far easier to prouide maintenance for a learned Ministrie the greatest part whereof their religious deuotion hath performed vnto vs as also to make vs so holily to esteeme of those things which their wisedome did consecrate to this end that pollicie cannot thinke alterations or diminutions in this kind to bee safe euen where vnhallowed Prophane and cruell Sacriledge were accounted to bee no sinne For seeing the Chruch peraduenture doth now want what authoritie thought fit to take from her because Superstition had made her too rich and Alterations onely might haue giuen some hope that time would haue brought those religious houses and lands into their possessions againe whose erronious blindnesse deserueth an euerlasting banishment it is wisedome rather to tollerate some things for the maintenance of the Clergie which a few wandring person made rich by contributions whilst a great number zealously blind are made poore to maintaine them think and write against with great bitternesse as the meanes of idlenesse and a superfluous pompe then stirred vp by the inconsiderate enuie of these men being vpon the Church such vnnecessarie want that if the deuotion of the Apostles time wherein they sould their possessions and laid the price at their feete faile as no doubt they doe the Church must either bee desperately poore or beg her reliefe from those kingdomes that are next vnto her Wherein besides the iniurie to God which is no lesse then a boulde prophanation of holy things the Church receiueth at their hands a double wrong First an apparant discouragement from entring into that calling wherein how faithfully soeuer they imploy themselues with how great sinceritie soeuer it be vndertaken by them yet few or none doubtles wil be willing to vndergoe either the labour or the contempt wher so slender recompence so small rewards are alotted to them Both which of necessity must be seeing almes seldom when it is no matter of extraordinarie zeale floweth with so great a streame from worldly men that it hath or can haue any possibility to effect either the other is the intollerable burden of the poore which now lieth vpon the shoulders of the laitie in former times whilst the church was rich beeing chiefely the humble almes-men of religious houses and now because both the charity and the meanes faile the Clergie who for the most part are fitter to receiue then to giue reliefe haue referred this waight to the laitie which neither they can well beare nor easely put off And yet an extremitie in this kind hath bene the originall of good lawes for the redresse of it Now surelie all this must of necessitie bee more desperatlie euill if either our owne couetousnesse or the clamorous zeale of some inconsiderat men cause vs to make a diuision as of pray whatsoeuer our pretences are of that last and least portion of the Churches wealth Now because the first groūd of that plentifull alowance which the Church had was the religious consecrating of a portion of our goods to his seruice who had reserued a part of our time meerelie to that end and seeing our liberall dealing with God was the best and most thankfull acknowledgment of his bountifull and liberall dealing with vs holy men did confesse as well in the one as in the other that in mercy they did receiue both their time and their riches from his hand so that by a part and that small in comparison of what wee allot vnto other vses we confesse his absolute dominion by whose fatherlie goodnesse wee receiue the whole Wherein through couetousnesse or any other sinister occasion to bee defectiue were to denie vnto God that which belongs vnto him seeing neuer any nation in the world did honour him and not account it a speciall part of their dutie to doe him honor with their verie goods A part doubtlesse in christianitie of our Morall dutie seeing for the sway riches carrie in the world and for that inclination which mens minds haue to cleaue fast vnto these things wee are naturallie more apt to honor our riches as God then to honour as wee ought God with our riches So that vnlesse this tribute as it were daylie put vs in minde whose subiects we bee wee are apt to make our selues Kings and the world to bee our owne free and independant inheritance Now seeing what wee offer vnto God serueth vs well for the perpetuitie of religion which cannot possiblie continue without a conuenient alowance for such as are necessarilie to bee imployed in the Ministerie thereof as it doth to expresse our thankfull acknowledgement of his mercie from whence wee receiue all that wee haue in all ages both the gift hath beene refused and the giuers reproued whensoeuer the coldnesse and want of deuotion in the people made their oblations to bee sparing and little worth for there ought to be some proportion both betwixt him whom wee desire and hope that he will accept our oblations as likewise betwixt the principalest end and the things themselues wherein whatsoeuer either
our errour or defect bee the burden of that euill must in the end fall vpon our owne heads In which respect euen the heathen themselues thought it vnmeete to offer that vnto God which was impure or vnsound or alreadie giuen or else not truely their owne to bestow Now concerning the vse of those riches whether in moueables or lands which out of mens deuotions were consecrated to holy ends their bestowing is not for God who hath no neede of any thing that is ours seeing the earth is the Lords and all that therein is but because it is our good and aduantage to bee exercised with donations of that kinde he accepteth them to no other end but to haue them imployed to the endles continuaÌ„ce of religion it selfe So y e inexcusable is the sacriledge of those men who robbing the Church seeke by that pollicie to ouerthrow religion and their opinion is not altogether sound who think no more fit to bee the possession of the church then may serue by a false proportion of theirs to make a naked and bare allowance to some inferiour worthlesse men of the Clergie to whom notwithstanding whilst necessitie want of due prouision inforceth them to beg their maintenance from the Layetie they vnproportionably commit the greatest weightiest authorities in the church wholly or principally to be ruled by them as if naturall and politick wise men did not think that they might iustly challenge an ouerswaying of their Counsells whose verie liuing food rayment must be deducted out of their coffers to whome they will be content so long to be beneficiall and liberall as nothing by the Clergie either in doctrin or discipline shal bee performed contrary to the liking of these men So that the complaint of the pride authoritie in church-men is onely from hence not that in deede their riches are too great but that the maintenance which they haue alotted from antiquitie and happely by good lawes confirmed vnto them is a free and absolute right and possession no wayes depending vpon the courtesie and fauour of laye men who for the most part expect obedience and seruice where they are voluntarily content to afford alowance Men seldome being willing to be reprooued by those men whose condition is absolutely to depend vpon their maintenance This being the ordinarie effect of liberalitie in this kinde beesides that patrons to the Clergie may grow poore that all men at the length become wearie to be continuall giuers Seeing then we can haue no exemption from publishing of that gospel without a woe by which the earth hath men vertuous and the heauen glorious and that without maintenance all the fathers are of opinion it is lawfull to substract our labour and that this maintenance can neither bee conuenient nor perpetual if it be Almes wisdom hath found it out which our Fathers beefore vs haue practised that it was not thought a great honor to those that did it enough onely to build churches to furnish them with rich ornaments not so much to further deuotion as to bee a treasurie for what want soeuer the church might haue as also because these moueables were subiect to casualtie to prouide that the church might haue for perpetuitie a large indowment of inheritance in lands so that seeing wee goe not a warfare vpon our owne expence nor plant not those vineyards wherof wee are or can be debarred to eate the fruit nor feed not those flocks whose milk ought not to bee our foode and seeing all that wee doe is accompanied with a hope which seldome faileth to aunswere the sowing the reaping of other men It were a thing vnreasonable and vnhonest to crie so much for either learning or paines extraordinarie in the Clergie vntill first we had in all parts of the land sufficiently prouided for the maintaining of them For doubtlesse seeing their function deserueth honor whâ—ch seldome amongst men is performed what worth soeuer bee in the persons where their abilities are small this beeing the common fault of our corruption to think a want of desert whersoeuer there is a want of reward It is fit that the maintenance for all though not for all alyke were such that the reuerent and estimation which many desire ouergreedely hunt after Cato might not aske but the common wealth should bestow it vpon him for his vertuous merit without sute And doubtlesse without conuenient liuing vertue shall want honor and contempt must needs follow wher that is wanting For howsoeuer the best preachers ought to shun it to auoide pride yet they are willing to be honored that they may be followed and though wee preach not to receiue reward or recompence which wee ought to bee willing if wee were able to doe without others yet wee receiue recompence and reward that wee may preach Neither in this doe wee demaund what nature and reason can deny vnto vs for the labourer is worthie of his hyer Now seeing the Clergie ought to haue a fit maintenance and that some cause ther was in all ages why besides sundry other more rare Donations of vncertaine rate the tenth should be thought a reuenew so natural to be alotted out vnto God let vs consider a litle without offence both the conueniencie of this proporcion and what some reformers displeased with the name of Tythes a thing in their opinion Iewish and Cerimoniall haue in stead thereof offered by way of aduise vnto the church as a conuenient meanes of allowance for her Where seeing maintenance for the Clergie is all that wee stand for wee hope their indifferencie cannot but graunt vs this fauour that it may arise out of that proportion and in that manner as all antiquitie before vs haue thought fit vntill they shall finde out some other meanes whereby the allowance may be certaine and much better And herein though wee make not the practice of Abraham who gaue the tithes of what hee had taken in war vnto Melchisedech to bee a rule of an absolute necessitie to all men that any way are increased and shall liue now yet seeing it was then done by him who it is like knew better what was fit then wee doe and paraduenture was to bee an example to the faithfull as well in this as in other things who therefore amongst other reasons are called the sonnes of Abraham and at that time when the cerimoniall law was not commaunded with so great strictnesse it may bee a better warrant for the children of the Church to prouide for her allowance by example then to hazard such new inuentions of our owne as beeing reiected in this respect onelie that they are new wherein they are subiect to much preiudice are not altogether so like to afford vnto the Church a maintenance either of that indifferencie or continuance as tithes doe For doubtlesse euen these would bee much diminished and detaind if antiquitie and custome did not tell vs that were fit which
lawes and ordinations commaund to bee done by vs wherein to refuse what hath beene the practice of former times onelie because it was proportionable to that age is ouer well to esteeme of our selues and rather to hazard an opinion of singularitie then to bee thought wise Besids if Iacobs vowe at such time as hee tooke his Iorney towards Haran was that if God will bee with mee and will keepe me in this voyage which I am to goe and will giue me bread to eate and clothes to put on so that I may returne to my fathers house in safetie then shall the Lord bee my God and this Stone which I haue set vp as a Piller the same shall bee Gods house and of all thou shalt giue mee I will giue vnto thee the tithe be a rule not onely of prescription but an example of warrant what ought and is fit to bee done by vs in the like case Doubtlesse wee are no sooner to think of Gods protection and his blessing of our increase but withall to think of the furtherance of his worship and that not the least effectuall to this end is our iust and liberall paying of our tithes Wherein if vowes be but a more speciall obligation of our dutie in those things which religion generallie doth require at our hands it must needs seeme equall and iust both for others who are free in the like case for to vow the like and for those who alreadie by lawes stand boud to the same duties to performe them sincerelie and with much truth Now this which nature taught vnto the heathen themselues making tenne that portion which they paid for deuine tribute the law after by Moses imposing equally vpon all euen by this meanes the poorest among them yeelded equallie the same proportion as the greatest did in affection peraduenture much more It was to them an vndoubted assurance that in Gods sight from whom all good is expected concerning acceptation and protection they were all one and that this thus bestowed was not lost but that the remainder was sanctified by this meanes and that God receiuing a part vndertaketh to blesse all And doubtlesse if we were as vertuously inclined either to depend vpon God for new blessings or humbly to giue thanks for those we haue alreadie receiued as sometimes the Iewes were wee must needs account our tithes a hedge and a wall to the rest wee possesse besides For these being truely brought into the storehouse that there may be meate in my house proue if I will not saith God open vnto you the windowes of heauen and powre downe vpon you an vnmeasurable blessing So that although the Church bee now free from the law of Moyses yet because nature hath taught men to honour God withall that they possesse and the scripture hath left vs an example of that particuler proportion which for Morall considerations hath ben thought fittest by him that could best iudge and seeing the Church hath entred into the like obligation long since it must needs bee a question altogether supersluous to dispute whether tithes bee a matter of diuine right For doubtlesse that which lawfully whilst it was ours wee might retaine now being once by our own consent for that which our fathers did the law accounteth to bee our act alienated from our selues wee can no more warrantablie retaine backe then Ananias the price of those possesions whereof voluntarilie hee made sale for the Apostles vse for they no sooner by alienation passe from vs but the propertie being altered God for euer after doth account them and recken them to bee his owne Whose tribute either to diminish or to wash and to clip that coyne whervpon God hath placed his owne marke must in the end proue heauie and shal be punished as the robbing of God himselfe And therefore least any man should challenge a proprietie by any interest in these things the lawes doe account them the possessions of none The vertuous consideration whereof made those princes memorable and famous which tooke vpon them inuiolablie to defend the Churches right whereas the bold prophanation in others puld downe the wals of their kingdome and their hands were ouer weake to rule those scepters committed to them because before they were vnhallowed and poluted by presumptuouslie aduenturing for to robbe the Church Wherein the resistance of some inferiours in this case were of a little merit if nature had not taught all men to abhor Sacriledge For this alone ouerturneth Kingdomes when souldiers are made rich by the churches spoiles And these for the most part as a wise man noteth suffer both the miserie of beggers and the infamie of robbers seeing then the indowment of our church for the continuall supplye and reward of the Clergie aryseth from some lands but principally from Tythes and these well and conueniently alotted by former Kings to giue maintenance both to Colledges which may breed deuines as to Cathedrall Churches where deuines after their paines may well rest both places beeing the rich storehouses of learned men seruiceable to the Church for many vses it cannot bee but an intention of ouermuch enuie and violence to seeke inconsideratlie an alteration and impouerishing of these honourable allowances for these places by which in the end all feruent studie of deuinitie in the best dispositions must needs perish so that if men had as much freedome to alter and diminish the liuing of the Church as of other persons yet no man can think it safe nor possible for a Ministrie to continue learned in that kingdome long when other professions grow rich and the reueneues of the Church faile Tithes then beeing a dutie wherevnto all men are now bound both by law of nature deuine positiue and a vertuous voluntarie obligation to the Church wee can see no great reason in the refusers of them why they shoud either altogether bee kept back or else bee alienated to other ends For where the law of nature requireth a sufficient maintenance for the Minister the law positiue being a determination of the former alloweth the tenth to bee the best proportion wheerein if this bee remembred that the maintenance bee sufficient we doubt not but the prince may determine the tenth or the fift or any other number to bee the measure Yet surelie stronger reasons and of more equalitie in all ages haue beene found for the tenth then for any other number besides that tenne being the perfection of all number and this dutie as it were a quit rent to him that is the author of all perfection as it is or hath beene moderatlie conuenient to maintaine those whom hee imployeth in that businesse so most fitly it is answereable to his owne perfection And if the bond of allowance arise from the benefit which wee receiue at their hands whom Gods ordination for our good imployeth in that kind it must needs follow that the tenth vnder the law being the proportion which the Clergie had there is small
reason why now their seruice being more honorable and the benefits more singuler their maintenance and allowance should be made lesse In all things surely this being the rule of our sauiour Christ that our righteousnesse should exceede theirs so that though Christians now be all freed from the burthen of ceremoniall precepts yet from oblations and tenths they are not And whereas in S. Austins time some part of Africa were not accustomed to pay Tithes hee exhorteth them to this dutie from the consideration of those blessings which came vpon their labours whilst they were not slack in these which once beginning to faile they found by experience that they lost all A dutie as tribute vnto Kings not onely to bee paid there where the Prince is vertuous but also with as much conscience where they are not for duties belonging vnto callings are not dispensable for the vnworthinesse of the persons seeing Gods ordinations must not be altred without his warrant neither are these therefore to bee retained or diminished because the abilities of some persons is able to liue without them which hath beene the heresie of some men but being the recompence of their charge labour to those that are appointed whether poore or rich they are due vnto both alike Whereunto though we leane not either so strōgly as some Canonists to make ten an absolute neccessitie of the maintenance for the Clergie or so weakely to make Tithes as some doe either Almes or Ceremoniall◠yet we thinke as a mainetenance for the Ministerie is necessarie so the Tithes are the fittest from whence this maintenance may arise vnto them which being in many places either small or otherwise imploied so that a conuenient allowance can not arise from thence to maintaine the Clergie some other meanes must bee thought of by those whom it may concerne fitlie and without iniurie to supplie that want And if Counsell to that purpose may seeme needefull this Church God bee thanked is not destitute of men in both the Vniuersities and else where indued with ripe iudgement whensoeuer any such thing shall bee thought necessarie who as their care is originally the greatest for the continuall supply of a learned Ministrie the rest without them for the most part being but troublers of the Churches peace it shall be a consideration if so it may stand with his maiesties most Royall vertuous Princelie wisedome in all reason fitest to bee thought of by their care For which end at this present to propose any speciall inuentions of my owne might argue in a man of my place and calling more presumption perhaps then wit But seeing there are some who though they can bee content that the Clergie should haue a maintenance yet think notwithstanding that the tenth is no fit proportion because the reason for the Leuites and our Clergie is far different they being the twelfth or the thirtenth part of the people ours not the hundreth it is fit though all men see that this proportion is to many but a meane liuing to giue some reason to satisfie these men why with equall conuenience the tenth is a number as proportionable to vs as it wasto the Leuites in the old time To omit then what some of the schoolmen write that the Clergie are to maintaine the poore which are without number a burden now wee are not vnwilling but vnable to beare yet wee answere further first that the Leuites were not the thirtenth part of the Iewes and ours the hundred for the Hebrewes are numbred without Leuites from twenty yeeres olde vpward Sixe hundred and three thousand fiue hundred and fiftie men fit to goe to warre children and olde men not reckoned all which being added to the former it may bee thought likelie that the number might arise to a million and three hundred thousand Now the Leuites all from the infant to the old men were but two twentie thousand so that adding these to the rest and deuiding the whole by two and twentie thousand the parts deuided are threescore Which was much about that proportion which the Leuites were in respect of the other people which number peraduenture some thinke when all religious places did stand as now in other countries was not any great difference from the proportionate number betwixt the Clergie and the Laitie at this day But this is not the whole reason for seeing the christian Clergie are liable to greater labour and more cost then the tribe of Leuie amongst the Iewes then but one Temple one high Priest and a few priests of the house of Aaron which in their course serued in the Temple the rest being allotted to inferiour vses whereas now the temples are innumerable to bee maintained from the Church many Bishops and prelates whose places are more needfull to the benefit of religion then the inferiour Clergie many Ministers and learned deuins whose labour and expences are infinit to gaine knowledge and afterward they serue not by turns but continuallie attend vnto their charge where it is fit they should liue able to maintaine hospitalitie in a bountifull manner which is not so much for their owne families as for the entertainment of strangers the former being House keeping the latter Hospitalitie wherevnto if wee add that manie are free from tithes and that tenthes and other payments are a part of the Clergies cost wee see no great reason but as a maintenance is fit for the Clergie now so this proportion of tenne if it bee not too little is as agreeable to vs as it was to the Leuites in old time Neither doe we heereby bring vnto all parishes that superfluous charge which they of the new discipline doe as first besides in euerie parish a Pastor or two there must bee a Doctor at the least manie Elders two and twentie some say though Geneua haue but twelue certaine Deacons a colledge of widowes and all these as they say must bee found by the parish charge Now what were conuenient seuerallie to bee allowed vnto their maintenance though wee cannot finde an Vnitie in their diuersitie of opinions yet for the Pastor they are cleare two hundred pound yeerelie in chieffer places more and in none lesse then two hundred marks this with the rest amounting to so great a summe and all from the maintenance of the Church which yet experience telleth vs is scarse able to maintaine one learned diuine in euerie parish we demaund without offence at their hands from whence they can hope or imagin such maintenance to arise to bee the strength and the sineues of their new discipline but because in this to follow any other coniectures then their owne words were perhaps to wrong them which willingly we would not it shall not bee amisse to consider that aduice which they haue giuen how for the expence of all this in their wisedomes the maintenance of the Church may bee made sufficient First one saith if it were but the act of
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
who are alreadie aduaunced in our Church conspiring with so learned and so wise a King shall fill his landfull of good subiects his Vniuersities full of good schollers all Churches in time with excellent Deuines and in one word our whole land with men of singuler worthinesse in all professions CHAP. XII Of Non Residencie Pluralities and Dispensations WEE cannot but commend the religious disposition of those men if their intentions be as good as their care doubtlesse seemeth to bee great who awaking that Idle Ministerie which in their opinion sleepeth in our church cal all men to a necessarie consideration of those duties which beelong vnto them which either ease or other imployments might paraduenture cause them to forget Negligence which in other cases runneth not either into that hazard or can be likelie to bee the originall of so great daungers being in the calling of the Clergie ouer that flock wherof the holy ghost hath made them ouerseers the verie downefall so far as mans reason is able to discerne into an euerlasting woe both vnto themselues vnto those soules which are committed to their care So that the same spirit which in other cases and at other times vttereth those comfortable promises of the greatest loue beegetting in man by his blessed working an assured hope of an endlesse mercie heapeth vpon him in this kinde and for this sinne euen vpon those who aboue others he hath honored with these titles to bee watchmen Shepheards and the leaders of Christs flock the names of blinde watchmen dumb doggs which can neuer haue enough Idle Shepheards that leaue their flocks the sword shal be vpon his right arme and vpon his right eye woe vnto the shepheards which feed themselues should not the shepheard feede the flock they bee the blinde leaders of the blinde imposing this dutie vpon all to take heede vnto themselues and to all the flock whereof the holie Ghost hath made them ouerseers to feed the Church of God which hee hath purchased with his owne blood so that Teachers being those Shephards whose flocks cannot at any time be without daunger those Watchmen whom the most malicious enemie doth alway beseege those labourers in that Haruest which neither can haue end or Intermission in this life those liuing Oracles of God to whom men must resort in all doubts those Spirituall fathers which must bee alwaies readie in priuate conference to admonish to reproue to Exhort to Instruct to Comfort as well as to teach in publike it cannot bee but an intollerable inexcusable fault in those men whose care is onely to be rich by the multitude of Cures whose absence and negligence is all one with ignorance and want of abilitie to teach sauing that the sinne is greater in them who are able with learning if they were diligent greatlie to benefit Gods Church And doubtlesse it is to bee feared vnlesse their Consciences bee without feeling that this secure negligence in them is but like a heauie Lethargy which commends them as it were by certaine steps to a dangerous and eternall sleepe so that as all the fathers of former ages haue filled their writings with eloquent inuectiues against these men and all the Councels almost haue sharplie decreed against them the Canonists likewise and Scholemen haue concluded their offences to bee great sinnes and their drousie negligence without excuse couetously rather heaping vp the liuings of manie then conscionably performing the dutie of any one wee can with as much patience and thanks bee content to heare the loud declamations against non Residents and Pluralities by some in our Church onelie if it please them to remember their owne vsuall absence lesse warranted and to looke with what sinceritie of Conscience and Zeale vnto Christs flock they haue vndertaken the Vehement continuall loud and intemperate reprehension of these faults as if they onelie in our Church had a tender care of the peoples instruction and none else and that all besides them some few conscionable Ministers who can bee content with one flock were nothing but a number of proud ambitious and idle Prelates like that vnprofitable fig-tree seruing to little vse sauing onelie to bee cut downe or that these were that euill and slothfull seruant which must be cast into vtter darknesse where shall bee weeping and gnashing of teeth And further which ought least of all to bee indured by any well affected to the credit and estimation of this Church which doubtlesse for Reformation is shall be famous through all parts of the christian world that our state did vnresonablie vnconscionably by their owne lawes graunt Dispensations both for pluralities and absence onelie to further the corrupt desires of some few to the infinit wrong of the whole Clergie besides the hazard of many thousand soules the intollerable dishonor of Gods truth and the exceeding disaduantage of Christs Church Doubtlesse we cannot but confesse that learning is of little vse in the Ministerie vnlesse they bee faithfull to discharge that dutie and that abilitie to teach bringeth small profit where care and indeuour are both wanting to further that good which our place exacteth wee neither doe nor can stop our eares against the whole booke of God which requireth labour at our hands and diligence in our Ministerie neither doe we think that all places alike may challenge our paines seeing it is in this as in all other things besides which are through priuate interest dearer then that which concerneth either others wholie or vs but in part at our owne pleasure or if in dutie onely according to the rate of a Generall regard Yet I hope these men will giue vs leaue to tel them without offence that the noâ— Residencie Pulralities warranted by the positiue lawes of this land are neither of them so cleerely conuicted as incurring the penaltie of so high displeasure but that indifferent minds may finde peraduenture good reason as yet to defend them both which if neither wee much attempt nor bee thought sufficiently performed by vs we are preuented as they know by the most learned and reuerend indeauours of other men and are not greatly willing that either Idlenesse or Ambition should couer it selfe vnder that shadow in a great number which is in a true intention a Priuiledge and Dispensation the lawfull and vertuous merit of some few But because it seemeth that the originall of this errour is from the not iustlie considering either what Benefices are or the first limitation of them wherof whilst some are ignorant they rigorously conclude all duties required in a Minister necessarily to be performed in one particuler parish we must put them in minde that either Euaristus Bishop in the sea of Rome or as some others say Dionisius first assigned the Precincts to euery parish and appointed to each Presbiter a certaine compasse whereof himselfe should take charge alone in this kingdome one Honorius somtime Archbishop of Canterburie did first deuide them
so that from hence was vnderstoode by the name of a Benefice A pastorall cure of soules ouer the people of some parish whereas formerly it signified some standing Ecclesiasticall reuenue taken out of the treasure of God and alotted to a spirituall person to the end hee may vse the same and inioy it as his owne for tearme of life vnlesse his default cause depriuation And wee know that the Clergie for manie yeeres after Christ had no other Benefices but onely their Canonicall portions or monethlie Diuidends allowed vnto them according to their seuerall degrees and qualities out of the common stock of such guifts oblations and Tythes as the feruor of christian pietie did then yeeld In the Apostles time Churches were onelie in the cities in regard whereof those that liued in villages beeing without instruction were called Pagans which after by the example of others both intertaining and giuing allowance for the maintenance of the same truth those to whom principall care was committed in this kind appointed meaner men of lesse learning and lower qualitie to vndertake the instruction of those places who were desirous and willing to yeelde after the example of others oblations and tithes for maintenance of those that were placed ouer them Now to say that either seuerall parishes thus distinguished might by no permission bee allotted to the care and instruction of one man or that it were not lawfull for any reason how beneficiall soeuer to Gods Church to bee absent from that particuler care committed to him were in the former to denie all better trust and reward to men of more worth and greater abilities and desert and in the latter to bee ouer Tirannous in considering and allowing the cause of absence and peraduenture in a true construction ouer rigorouslie seuere in both But seing all men know which wee doubt but our aduersaries in this cause will conffesse that this limitation of particuler parishes was meerlie positiue and the inuentions of men thought and found better for the better performance of the Clergies dutie it cannot bee the absolute transgression of a deuine ordination in that sence as if either to haue moe parishes then one or from one to be absent at somtime were a direct vnexcusable breach of the morall law For the duties commanded not to bee done in them are by no meanes not for a moment euer allowed to be done at all which thraldome if in seueritie they bring vpon Gods church let them take heede what dangers they fall into themselues that by this meanes the church receiue not a greater harme whilst peraduenture in this case their remedie is worse then the disease is Now to allow absence vpon reason without appointing those causes and such as must iudge which are reasonable were to make all men to think that they had reason that were willing neither is there any great force from the nature of Relatiues if that were all why one may not as well haue diuers parishes as one parish haue diuers Pastors And howsoeuer wee hold not the reason good that beecause Tymothie Titus had manie congregations committed to their charge therefore others may yet the reason in their opinion from this example ought not to want strength who think a Bishop and a Minister is all one In this first distribution for the best discharge of their calling and the greatest benefit to the church of Christ if some vnder the Bishops aboue their bretheren which had moe and more distant parishes then any in our church all termed by one name though some were Suffraganes to Bishops it ought not to seeme a matter of vnreasonable fauour and vnlawfull to commit seuerall churches to the instruction and gouernment of some men whose learning discretion care is more eminent and that these may whilst their labours are vsed for the benefit of Christs flock lawfully bee absent and haue inferiour men of the Clergie for a tyme to supply and to execute their roomes so that doubtlesse a zeale in these reprouers did carrie them to far when alledging those extrauagant reasons against Pluralities they yeeld them to tend to couetousnesse that one man had the stipend of many that they make non Residents that it maintaines Ambition that it is the occasion of a gadding and roaguing ministerie no small cause why others want and lastly a taking away of that recompence which belongs to others these reasons in their opinion of some force howsoeuer they haue alreadie bene profoundly answered with much iudgement yet beecause they still please themselues in the rehearsall of them we can bee content both with patience to giue them hearing and withall to hope for this fauour at their hands that they will yeeld thus much to vs that many things may occasionally bee the accidentall procurers of much euill which are originally no causes nor iustly can suffer a reproofe as vnlawfull things Neither are these onely the occasions of the euills which they lay vpon them seeing either all or most are commonly to bee found amongst thē who notwithstāding would seeme to be furthest from this sin But seeing whatsoeuer in our Church is practised in either of these two Pluralities or non Residencie is not the corruption of some priuate man but the approbation and allowance of the Court of Parliament wherein what soeuer is established all men in the eie and construction of the law are thought and deemed to haue consented we cannot but thinke it vnreasonable and vnreuerend for these men to disanull or make question of an Act of their owne making and withall wee hope it both hath and shall appeare to the world that as it is not lawfull without dispensation to haue or to doe either so that authoritie to dispence in both is most agreeable to reason and Gods truth For seeing the disposition and limitation of priuate parishes extendeth no further but to be the wise Positiue inuention and ordination of those who formerlie haue gouerned in Gods Church and that all humane lawes are dispensable by supreame authoritie a dispensation being but the relaxation of a common right made vpon knowledge of the cause by him that hath right to dispence wee hope that likewise these may and that the lawes forbidding non Residencie Pluralities are in force still notwithstanding by Priuiledge some particulers are and are fit to bee exempted from the common right Doubtlesse neuer meere human law was either made with that wisedome or was in execution of so necessarie vse but that sometimes it was fitter to receiue Dispensation then to stand in force for seeing the best lawes of men are but the euidences of Humane reason which wee finde by experience groweth from a weakenesse to bee more strong and from imperfection to bee more absolute wee cannot in reason without inthralling our selues in too great a bondage deny Abrogation and Dispensation to humane lawes which are not to bee like those of the
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
not let thee goe except thou blesse mee Yet let not our importunitie exclude humilitie but that still wee pray as if the smallest grashopper vpon earth a worme and no man were to speake with feare and reuerence before the maiestie of God himselfe Seeing then praier is that name which expresseth all that seruice that our religion can performe beeing the best meanes both to testifie our dutifull affection and most effectuall to obtaine what soeuer wee wanting can desire at Gods hands seeing it is the easiest and most comfortable almes which all men haue power to giue and no man to refuse seeing it is that office from performance whereof neither time nor place violent circumstances in other things are able to hinder vs seeing it is and ought to be the first dutie wherewith a religious soule beginneth his life and the last wherwith hee endeth it seeing it is the seruice of all Saints aswell those that Triumph in heauen as that are Militant on earth the one praising God for their glorie the other praying for their victorie and seeing amongst all praiers those are most powerfull and effectuall which hauing the feruour of manie and the promise of presence are rather powred out in the Temple then our priuate chambers for in a congregation a house of praiers there may bee amongst manie some Moses or Samuell which shall bee heard both for themselues and others one righteous in the middest of a froward and crooked generation let from henceforth all impietie stop her mouth which heeretofore hath blasphemed a holy ordination of so much vse thrusting it out of our Churches vnder pretence of preaching and that open prophanes by seueritie of lawes bee taught obedience which either in puritie or superstition haue refused in our Temples to offer vp their Praiers as the rest doe It is no small blessing to haue the libertie of the sonnes of God to enter into the house of the Lord the house of prayer the place where his Honour dwelleth for in his temple doth euery man speake of his honour yet we denie not but in the most desolate and solitariest place more voide of resort then the ransackt sanctuarie of Hierusalem in the vncomfortablest vault that euer was entred his eares shall bee open vnto our Praiers that goe not out of fained lippes but euen praier it selfe as one noteth when it hath not the comforts of many voices to strengthen it is not it selfe So that wheras secret neglect of our dutie in this kinde is but onely our owne hurt one mans contempt of the Common prayer of the Church of God may bee and often times is preiudiciall hurtfull vnto many thousands and doubtlesse in time of persecution when wee are in exile the principall griefe to any Christian soule must bee this euen the vncomfortable absence from the house of God that wee cannot praise God in the great Congregation that euen in this respect the Sparrow and the Swallow are in better case then wee are That all our Melodie is buried in this one euill for how should wee sing the Lords song in a strange land For if there be in the Lords Sanctuary in the Courts of the house of our God the holy Angels mixâ— amongst vs it ought surely to be our care euen for praier to refort thether with ioy aboue all other places whatsoeuer ther to powre out our praiers with that solemnitie deuotion as those vertuous humble requests which the Church appointeth the Saints vpon earth powre out the almightie sitteth to heare the Angels attend to further Now for the religious performance of this dutie no wise man can doubt but that solemnitie of place is a circumstance neither indifferent nor of small force the authoritie of their calling whome the Church imployeth to offer vp the praiers for the whole people is no small assurance of obtaining what is presented by their meanes in whom if zeale and feruencie of spirit concur with a vertuous lyfe they are no small aduantages to make the rest of the multitude to bee more holy and to teach all the people of God both what reuerence they owe vnto such whom God vouchsafeth to bee mediatours beetwixt him and them and with what deuotion and reuerence they are to esteeme and frequent those holy places for the performance of those duties which out of all circumstaÌ„ces rightly are termed by the Church holy and deuine Seruice Heerevnto if wee ad the strongest motiue vnto a minde sober and humble that these prayers are not the voluntarie suddaine extemporal supplications of one man who though zealous and honest yet may easily faile in asking what is behoueful for the whole Church for wee know not how to pray as wee ought but that they are those holy sacrifices of our lippes made and allowed by the considerate deliberation of men vertuous and duely proportioned with the sacred and solemne Lyturgies of the Church in all ages he must needs think the iniurie offered by some men to bee vnsufferable who esteeme all corners equall to the church for this vse all persons as conuenient as those who are elected and appointed to this end and sencelesse effusions of idle reiterated vnhallowed indigested prayers as auaileable in the eares of God as the best either places persons or order that the Church hath This beeing the dangerous pollicie of sathan to frustrate the Church of so great a benefit and beecause no man dâ—â—st bee so impious as absolutely to condemne publick prayer to stir vp those who should draw the people both by example and precept to a contempt of that forme which taken from the puritie of all times is worthely thought by the Church a Lyturgie most reformed whereby wee must serue God and doubtlesse not to lay vpon them a greater burden then the weight of this sinne doth necessarilie impose vpon the consciences of such who are and haue bene the authors of this contempt wee cannot easily be perswaded otherwise But what prophanes hath crept into our church what vnhallowing of the Sabboth what want of reuerence in diuine Seruice what loathing of praiers without Sermons in one word what Athisme or Hippocresie is in al states in this kingdome hath originally proceded froÌ„ this fountain the bould and vnhallowed despising of the Communion Booke whilst in the meane time they haue offred vnto the Parliament in the dayes of our late Soueraigne a Booke of the forme of Common prayers of which wee dare not as yet giue that testimonie which truth compelleth them to giue of ours That grose errors manifest impieties is taken from it But seeing all of vs agree in this that a Prescript forme of praier is conuenient and necessarie for the Church they onely permitting a greater libertie for vs then wee doe both because it bringeth much aduantage to haue the people familiar with those praiers which concerne all and that they may not say Amen to any thing that is vnsound a
thing iustlie to bee feared whilst men haue no better direction but the sodaine motion as they call it of the spirit and lastlie because vniformitie in this worship is best befitting them whose doctrine and religion is all one wee cannot but both meruaile at them who deuise continuallie new formes of praier in their publike seruice iniuriouslie depraue in sundry points that Liturgie which in the iudgements of moderate and wise men is both least different from antiquitie and withall most absolute for perfection of any that is vsed in the Churches reformed at this day and how soeuer it lieth not in the power of any one Prince to prescribe an Vniformitie of worship ouer all Christendome a thing happie to be praied for that the whole Visible Church in doctrine and Cerimonies as it hath but one faith one Lord so it had but one hart and one mouth yet doubtlesse in the limits of the same kingdome it is possible easie and verie necessarie that the manner of diuine Seruice bee preciselie one For seeing wise men before vs feeling those harmes which wee feare haue euer accounted which the common people doe now a new Liturgie to bee a new religion the forme of worship beeing diuers though the doctrine bee the same and therefore euer prohibited all new manner of assemblies it ought not to seeme strange if our maiestrates heeretofore haue forbidden all Conuenticles and such are all those who assemble to worship God after a manner not allowed by the lawe of the land or that in this they haue dealt either rigorously or against law for as one saieth to the furtherance of religion men may and ought to assemble together so long as it is not against that Law whereby vnlawfull societies are forbidden but when danger may arise from the hazard of a new worship by the example of him that forbad all priuate Sacrifices in priuate places wise men haue thought it not safe for euerie man to take libertie to haue priuate Chappell 's The counsell before this hauing made this Canon that all Clarkes which minister or baptise in priuate Chappels without the allowance of the Bishop were to be depriued the equitie of this for preuention of all new Worship being from that law Take heed that thou offer not thy burnt offerings in euery place that thou seest a facilitie in permission of which abuse hath filled the Church of God with Contempt Prophanation and Confusion of all worship This being in Iustice the punishment of these men that because they wanted Modestie to bee Schollers of Truth they were filled with Pride to bee Maisters of Errour Antiquitie thought Alcibiades worthely condemned for this fault that hee tooke vpon him the vse of those sacred misteries in priuate which the Athenians thought vnlawfull thinking him by this meanes rather to vse coniuration then to exercise Deuotion the wisedome of all ayming at this that Innouation in Religion was no way safe and that libertie for priuate assemblies to the contempt of publike was in all likelihoode a meanes to inuent as manie sundry religions as men had fancies And howsoeuer the number is not manie which misliked all set formes of Praier and their reasons not much stronger that refuse ours and so consequently whether we take account of our aduersaries in this cause either by waight or number there can be no great danger yet for a further satisfaction to all such whom either ignorance or credulitie hath made our opposits wee are willing first to let them vnderstand what the Liturgie of the Church of England is and then that in our opinion there is nothing either superstitious or vnsound contained in it And howsoeuer sundrie times by men of great learning whom I presume not to mention without honor this Booke heretofore hath ben strongly defended against al her aduersaries yet it shall not I hope be offensiue to any to let the world vnderstand that the greatest most bitter reprehentions of this booke haue ben stirred vp through want of Charitie misaplying some places euen for matters of small waight at what time the vertuous King Edward had restored this Church from the burden of those Ceremonies wherewith shee lay grieuouslie opprest the care and consultation of the most learned and religious in that age framed by authoritie A publick order for prayer and the Sacraments to bee vsed in this Church This continued not long good things for the sins of the people being shewed vnto the world but they not suffred to enioy them beefore the most religious in this kingdome whom persecution pursued and opportunitie gaue meanes to escape beetooke themselues to the mercie of that Lord whose truth they desired might bee kept inuiolate and planted the Church in a strange land for that fauour which they found as a comfortable refreshing in so great a storme wee and our posteritie shall say for sauing the bodies of the liuing as Dauid to the men of Iabis Gilead for burying of the dead Blessed are ye of the Lord that ye haue shewed such kindnesse vnto your Lord Saul that yeâ— haue buried him therefore now the Lord shew mercie and truth vnto you and I will recompence you this benefit because yee haue done this thing The first place of their aboade where they found fauour to plant an English Church was at Francford where ioyned with the French and others they ouerhastely fell in loue with the orders and Liturgye of those Churches which beecause the English at Zurick and Strausburge did not but rather with wisdome and moderation as they were so desired to retaine the shape and the fashion of an English Church Bitter contentions arise amongst them onely for retaining or reiecting of the Communion booke Those who came from Geneua being desirous to rest vppon Caluins iudgement who was in a manner as the oracle of God to all Churches that were reformed translated into latin the Liturgie of the Church of England and sent it to him to haue his Censure of it Neither did their discription much differ from that which is vsed at this day wherevnto it pleased Maister Caluin to giue this answere In the Liturgie saith hee I see there were many tollerable foolish things by these words I meane a strange meaning that there was not that puritie which was to be desired these vices though they could not at the first day bee amended yet seeing there was no manifest Impietie mark it they were for a season to be tollerated Therefore it was lawfull to begin off such rudiments or Abcedaryes but so that it behoued the learned Graue and Godly Ministers of Christ to enterprise further and to set forth some thing more field from rust and purer If godly religion had florished till this day in England there ought to haue bene a thing better corrected and many things cleane taken away now when these principles be ouerthrowne and a Church must bee set vp in an other place where ye
may freely make an order againe which shal be apparent to bee most commodious to the vse edification of the Church c. We wil not take vpon vs to censure this letter onely we see not how the same things could be thought in his iudgemēt Foolish yet tearmed Tollerable in a Church Liturgie or how they are called vices which notwithstanding hee freeth from manifest Impietie or if that this libertie of reformation were to bee giuen where a Church was to bee new set vp how it could bee agreable to them who still I think desired to bee a part euen for outward cerimonies of that Visible Church which then suffered persecution in England But it sufficeth in these troubles all were not of one minde the most and the best were before their departure and in their banishment after their returne Zealous discreet and learned maintainers of the Communion Booke And most of them afterward became worthily worthy gouernors in this Church For God who sawe their Fidelitie constancie and truth rewarded them seauen fould into their bosome this booke then but somewhat purer and more reformed then at that time is that huge volume of Ceremonies for I vse their owne words which is in their opinion vnlawfull Idolatrous but in ours a most holie and chast forme of Church Seruice and least in this case our opinion and defence should be thought but the corrupt flatterie of those who are or hope to bee aduanced by the present time the wise and graue approbation of the holie Martire Doctor Tailour is fit by vs to bee alledged in this place There was saith hee set foorth by the most innocent King Edward for whom God bee praised euerlastinglie the whole Church seruice with great deliberation and the aduice of the best learned men of the Realme and authorised by the whole Parliament and receiued and published gladly by the whole Realme which Booke was neuer reformed but once and yet by that one reformation it was so fully perfected according to the rules of our Christian religion in euerie behalfe that no christian conscience can bee offended with any thing therein contained I meane of the Booke reformed Thus farre Doctor Tailour and shall wee now make light account of so honorable a Testimonie or alter these things onelie to satisfie the vnreasonable fancies of some men nay surelie in that most memorable Act of our gracious and dread Soueraīgne whose wisdome appeares in these Importunate sutes like the wisdome of Salomon there is no one thing which shal heape more honourable and euerlasting glorie vnto his name which is or can bee a greater blessing to this land a more religious dutie towards God a more thankfull requitall of all the fauours that Queene Elizabeth did performe vnto him then without any alteration or change in the strict commaundement of publishing this order of common praier in any matter of substance Let thy dew O Lord from aboue fall downe vpon his head to make him wise in the councells of thy law sanctifie his hart with the reuerend and holie estimation of thy truth make his wisdome powerfull against all Achitophells perfect O Lord and blesse these beginnings that wee and our posteritie without chaunge may worship thee in this land so long as the sonne is before thee that it may neuer sound in tents of our enemies that thy worship as erronious is now altered which in mercie thou hast protected fourtie and foure yeeres in the happie daies of Queene Elizabeth And surelie reason must needs tell vs that if wee should ouer easilie yeeld to alter what paraduenture they wish doubtlesse the same reproofe must iustlie fall vpon our own Liturgie of Varietie vncertaintie and Inconstancie which one laieth verie truelie vpon the Romane Missall Besides it were as they of Strausburge wrote of them of Francford to condemne the chiefest authors therof who most of them suffered as Martirs it would giue occasion to our aduersaries to accuse our doctrine of imperfection and vs of mutabilitie and the godlie to doubt in that truth wherein beefore they were perswaded and to hinder their comming hether which beefore they had purposed Thus far did they of Strausburg wiselie answere to them of Francford so that wee may safelie conclude and say of this Booke as S. Austin doth in another case if thou runnest through all the words of the holie Praiers I suppose thou shalt finde nothing which the Lords praier doth not containe and comprehend therefore we may in other words speake the same things in our praiers but wee may not speake contrarie things Yet because reason hath not beene sufficient to restraine the intemperate proceedings of some men they thinke this Church is little beholding vnto them vnlesse they traduce the gouernment and the Liturgie which she vseth for which notwithstanding others out of greater wisedome and conscience haue made against the common aduersarie this challenge Looke if any Line bee blameable in our Seruice and take hold of your aduantage I think M. Iewell will accept it for an Article our Seruice is good and Codly euery title grounded vpon holie Scriptures and with what face doe you call it darknesse Wee are content after the learned indeauours of other men to adde some thing to those principall points which in the Communion booke is and hath beene misliked by them that to whose hands the writings of other peraduenture come not this short answere to such may giue some satisfaction in the principall things which they doe mislike 1 The forme of the Liturgie of the Church of England is taken from Antichrist Wee are sorie that their weakenesse taketh offence at that which wee hold as an honour and a vertue in the Church of England namely that wee haue so sparingly and as it were vnwillingly disented from the Church of Rome for surely by Antichrist they meane her with whom if the corruptions of that Church would haue giuen vs leaue we would haue willingly consented in their whole seruice which being vnsafe and vnlawfull wee follow them notwithstanding in all wherin they follow those holie and auncient fathers which first planted the truth amongst them And as we acknowledge them our fathers in the Faith so wee are willing euen to borrow that from them which vertuouslie was vsed in that Church when it was worthie to bee called our mother◠and if now the holie Citie bee become an harlot yet we as most Churches haue receiued light from them for there was a time that their Faith was published ouer all the world and if now they bee at enmitie with God and vs yet wee had rather follow the perfections of whom wee like not then the defects and Imperfections of those wee loue nay the spoiles of the heathe◠taken from the Deuill are deuided to the furniture and ornament of the Church of God For doubtlesse as one saith all true Godlie men may vertuouslie vse those rites
repent wee shall likewise perish But concerning the permission of Sinagogues vnto them all men are not of one minde seeing dayly in them blasphemies are vttered against our sauiour Christ yet wee doubt not to affirme that these may be graunted with some cautions as onely to reade the Scriptures and to pray but not to teach where the reason for them and the Turks to haue Temples is not all one seeing these both haue the promise Call vpon God reade the Byble but the Turks doe not If Kings for intollerable exactions as hurtful to their state banish them out of their realmes it is lawfull and yet if otherwise they permit them surely in neither they offend God Charitie ought to make vs carefull to instruct them in the way of truth but vnwillingly wee dare not compell either them or their children to be Baptised 2 The next are Idolatours to whom wee denie not but permission if it please the state may lawfullie bee graunted to liue amongst vs. Yet euen these with the same limitation as the former were neither that wee communicate in their Idolatrie nor bee of too great a familiaritie and nearnesse with them nor bee suffered as some think with such to contract marriage for seeing the Infection of Idolatrie creepeth as a contagious disease and that all neere conuersing must gaine at length if wee cannot alter them an approbation or tolleration of what they like it is not euer safe though to permit them in a kingdome yet to conuerse any nearer with them then with meere strangers But I see not how this can be the opinion of those men who thinke it vnlawfull to shun the plague But we thinke not as they doe who hold it lesse safe to haue any nearenesse with an Idolatrous Church than with Turkes or Iewes Imitating the blindnesse of the Israelites in times past which had the Iewes in greater detestation than the Idumaeans the Aegiptians or the Assyrians but the wrath of God was kindled against them for this sinne and the comparison betwixt these is not all one where the disstance from true Religion is not all alike Now a greater question concerning Idolatours is this Whether a Prince may tollerate and graunt Churches to Idolatours for Idolatrous worship One of the best learned in our age thinketh that to say it might so that they abstaine from balsphemous Doctrine and Idolatrous worshippe were in his opinion not to aunswere ill but seeing the custody of both the tables is committed by God vnto vertuous Kings and that pure Religion is or ought to be the principall part of their care seeing they beare the sworde of authoritie to make such to feare as doe euill and that few euils are worse than Idolatrie we say it is not lawfull to permit Churches to Idolatours but rather to ouerthrowe their Idols superstitious worship yet not their TeÌ„ples but to conuert them to a holy and a better vse a duâ—tie surely well performed as it hath and shall be the honor and happinesse of vertuous Kings so it is not a worke to bee permitted to the audatious violent and vnruly multitude Neither doe we thinke all ouerthrowing of Idolatrous Temples to be vnlawfull seeing those which vertuously Constantine the great did only shut and Iulian afterward did set open Valentinian and Theodosius did worthely pull downe It was fatall To Dauids house Salomons promission of two religions and we will require no better testimonie to disproue this thaÌ„ the eloquent oration of the league to the King of Fraunce a speech surely as fit for vs if either there were daunger or feare of so much euill Your Maiestie saith hee looking into the memorie of things past may sufficiently perceiue that as long as France hath been vnited vnder one ChristiaÌ„ religioÌ„ she hath made her glory renoun spread through all countries she hath caused her valour in armes to be proued felt in all places of the world she hath alwaies been victorious ouer all the enemies of Catholicke religion and hath done so many honorable actions and atchiued so great and happy conquests against Infidelâ— that it 〈◊〉 such glory among the Asians Africans Indians Persians Tartarians Moores Sarrazins and others that al the Christians in Europe by them are called Frenchmen for that because those strange Nations haue only felt the armes of FrenchmeÌ„ they haue also coÌ„prehended all the Latin Churches vnder the name of France FrenchmeÌ„ But since France hath been diuided and rent with two Religions let vs see how much it hath lost of her auncient renoun she that commanded a great part of Europe that coÌ„quered countries fâ—r distant froÌ„ her that at her only name made diuers warlike nations to tremble is found since this vnhappie and vnfortunat diuiâ—iâ—n to be reduced into such extremity that in the middle of her brest she hath receiued forraine powers she hath in a manner receiued the law of her neighbours and of her enemies that cruel turning her sword against her own Intrayles although she was Inuincible in respect of all other NatioÌ„s she is now her self so Imbased vanguished ouerthrown which is the fruit that this venemous plant of new opinion hath Induced which seemeth to be at the poynt ready to giue more dangerous thrusts if according to to the expectation which we all haue conceiued of your wisedome piety It pleseth not your Maiesty spedely to take order therein much more was vttered to this effect showing the opinion which they haue for any TolleratioÌ„ of diuers religions which since some of theÌ„ in other places haue been well content earnestly to sollicit that they might obtaine it was the error of S. Austin to thinke that men by violence ought not to be coÌ„pelled to the faith But after seing many cities of the Donatists conuerted by the Imperiall lawes and returning to the true Church he thought seuerity fit to be vsed where linity and mercy would doe no good The next are Heretikes who are neither simple Infidels nor Idolatours but obstinately erring in some fundamental point these neither faile all alike nor fall all at once For the beginnings to slide in this case are easie thought to be without daÌ„ger whereas in the end it is deadly such proue Apostataes froÌ„ the whole Church The Arrians the Nouatians the one denying the diuinite of Christ the other Repentance vnto those that sin were not hoth a like dangerous although both by the Church were condemned as Hereticks â— Cyprians opinion some other in Africa who held such as were Baptised by Heretickes that they ought to be Baptized againe and some peraduenture amongst vs whose errors concerning our Church are not lesse dangerous are to be respected by the Magistrate in a different manner from such Heresies as Arrius held with these perswasions conferences are to be vsed after which if they continue obstinate Excommunication the censure of the Church is to cut them off wherein notwithstanding
to auoide tumults if their number were dangerous like the Nouatians in S. Chrisostomes time It were lawfull conuenient for the Gouernors of the Church to be at peace with them the ecclesiasticall authoritie ayming at this scope rather to build than to pull downe Concerning the fourth which only doo or seeme to erre in some point that commeth not so far to be thought an heresie doubtlesse a greater moderation is befitting such and violent condemnations are vnlawfull vntill both haue bene heard with indifferēt tryal Inuectiues alienations of minde partaking such like are both scandalous to the Church enemies to peace and in the end are little auaileable to find the truth It were fit al to be of one mind vntil more warrātable proceedings might resolue our doubts let vs therfore as many as be perfect be thus minded if ye be otherwise minded God shal reueile euen the same vnto you after this whosoeuer he is that seeketh further hauing found a truth laboureth but with paines to inuēt an error Their diligence if it were vpright the church cold not refuse of whom now it is like shee may say as one doth of the accusers of Priscillian their desire to ouerthrowe Heretikes I could not reprehend if they had not contended more thā was fitting to ouercōe What mildnes they haue vsed we take it as the speech of the Donatists who as S. Austin reporteth said they wold not be cruel but I think they could not no mā coūteth that beast meekest which hurteth not bccause teeth claws are denied him but if any man be ignorant and desire to know what courses haue beene taken with these men whom we cannot defend and the state of our Church hath supposed to erre whilst ouer eagerly they haue sought a Reformatiō of some things we are content for defence of our selues in not yeelding to all which they demanded of vs and most earnestly frō the purified example of some other Church to let them know that the Church of England being to enter into a considetion of those lawes which were thought fit to bee altered concerning matter of Religion knew by experience both at home and abroad that howsoeuer the best humane lawes haue much imperfection annexed to them yet ouergreat or ouerspeedy alteration could neither argue much wisedome nor be thought safe For to alter lawes of continuāce and especially in this kinde must needs with the common sort Impaire and weaken the force of those grounds whereby lawes are esteemed to haue greatest strength For if we haue neither voyce from heauen the ground of the first alteration in the Apostles time that pronounceth them fit to be thus chaunged neither sentence of wise men built vpon manifest euil nor cleare proofe that they in whose hands it is to alter them may likewise infallibly euen in hart and conscience iudge them so vpon necessitie to vrge alteration is without necessitie to trouble and to weaken the whole stare But such is the lot of all that deale in publike affaires whether of Church or commonwealth that which men list to surmise of their doings be it good or ill they must before hand arme their minde to indure it with much patiēce Now if it were a fault in the Church of Rome through a loue to some thing that is harmles obstinately to maintaine what is not lawfull had it not been an Imputation to our church frō the dislike of those things which were neither warrantable nor iust to proceede to an alteration of such as in the iudgement of the best vndoubtedly were both But when experience shal haue showed the seueral fruits of both kinds of reformatiō as well moderate with vs as violent rigorous and extreame in other Churches it is the voice of truth wil expresse it selfe euen from their consciences we are they that haue hindered the happinesse of the Church of England for the way of peace haue we not knowne In the meane while not to aduise those whose authoritie is powerfull and their wisedome excellent wee canne but wish suspence of iudgement and exercise of charitie to those that doe thinke otherwise adutie much safer and seemelier for Christian men than the ouer hote and violent pursuit of these controuersies wherein they that are most feruent to dispute be not alwaies the most able to determine now for the last of those which we tearmed professours of Religion in a sound manner as honor and respect is their merit so doubtlesse in this Kingdome at this time if they be humble obedient and patient they can want neither Thus much we haue written not that we take vpon vs either to prescribe vnto the Prince what he may or to direct the State what they ought to performe in this case but plainely to deliuer our owne weake opinion which very willingly in all humilitie we submit to the Censure of this Church An humble conclusion to his Sacred Maiestie and the right Honorable Lords of his Highnes priuie Counsell together with the rest whom it may concerne to defend this Church CHAP. V. IT is not the least happines to a kingdome if it be not of temporal felicities the greatest to haue a King euery way so inabled that euerie mans particular case is like enough to come to his particular view for nature hath made all men to beare with greater moderatiō that done which proceedeth from those who doe and ought to gouern than frō others grace euen that grace that cōmeth frō aboue hath inspired a greater feeling of each mans particular want a better vnderstanding of some mens eminent worthines than can be expected from those how wise soeuer who act but the parts of politicke men in the habits of obedient and moderate aduisers where it is like no man will be ouerforward to benefit any priuate man two much seeing the commendation of whatsoeuer is well done must of necessitie be equally diuided amongst many neither hath vertue howe well soeuer deseruing in all kingdomes found alwaies that equal fauour at vertuous mens hands which both she might haue expected in reason was due vnto her because a timorous disposition in al maketh euery man feare that nothing can be added to another mans greatnes which must needs serue at the length to make his seeme lesse because of lesse vse Now the greatest burden vpon earth Gracious and right Honorable next the burden of a troubled conscience lyeth as ye well know vpon his shoulders who gouerneth a Nation rich wise valiant and by reason of all these peraduenture proud surely howsoeuer wisemen haue thought all authoritie a care because many must of necessitie want many helpes both to relieue things past to satisfie things present to preuent things to come which no man without care can doe and few with it yet surely ouer those who are either simple or poore or seruile or cowardly the gouernment cannot be troublesome seeing he commandeth those ouer whom a litle reasō is much
weaknes feare haue denied thē libertie to examine what is well or ill done this alone made that easie passage of the Portingales and the Spaniards into the Indiaes which against a nation of lesse wealth or circuit furnished with more vnderstanding had doubtles been vnpossible if the forces of both kingdomes had been vnited such is the willingnes to resist in the defence of auncient libertie where the reason of man by ciuill education hath power to discern the qualitie of that which it doth defende But in those who are of a contrarie nature will dare to do much because they would seeme not to vnderstand little there to take a Crowne is to take a heauie burdē to gouerne is to rule men where euerie particular danger of moment must haue a remedie vnlesse they will hazard by the contēpt of some few the ruine of the whole state this consideration made Dioclesian who was neither the best nor the happiest that euer gouernd thinke truely that there was nothing harder than to rule well For if they shall either commit all to others which no King whose Nation was happie euer did or take all vpon themselues in both they shall finde if not equall yet the like certaine vnresistable danger therfore well said Saturninus to those that put on his kingly ornamēts frends ye know not what an euil it is to rule many dāgers hang ouer our heads for where in other cases feare maketh mē watch in this men vsually feare those that watch ouer them I know not a better securitie in this for the kingdom God make vs all thankefull that it hath beene our happines than a good Prince nor for the Prince than a good Counsell nor for all than profitable and religious lawes These only are left vppon earth from men to be the strength and supporters to those that Rule ouer greate Kingedomes It is true which Tacitus saith that the most weightie labours of a Prince stand in need of the greatest helps therefore as tyrāts in al ages haue loathed nothing so much as good counsaile bestowing the greatest honors riches the iust recōpence of vertue vpon the worst persons whose vices serued only to make them forget thēselues and to ruinate the kingdome ouer which they gouernd so the best wisest haue euer made choise of such as were fit to be eies eares nay tongues hands all to be imployed for the common good for seldome saith one shall we see great men not to haue the assistance of great Counsaile to gouerne a great fortune nay there cannot be in a Prince a greater argument of wisedome nor a greater safetie to the Church and the common-wealth than in making his choice of a wise Councill some are of opinion that the chiefest reason why Rome florished so long was principally this because they that gouernd her followed not their owne but the Counsaile of the whole Senate Neither saith Augustus could any of these thinges meaning the troubles of his house that break out haue happened vnto me if Agrippa or Maecenas two wise Counsellours had now liued for doubtles there is not a better instrument of a happie kingdome than a wise and vertuous Counsellour who not vnfitly may be tearmed as Tacitus calleth him the ornament of peace Surely no lesse necessarie to a state that would florish than the soule to a bodie that would liue The consideration of this happines at this time maketh both the Church the Cōmonwealth dread Souereigne right honorable Lords to cast themselues at your feet and to lay open before your eyes the daungers which they feare without your gracious assistāce may fall vpon them And howsoeuer many other things of vse moment are like wheeles in this kingdome to stirre at your Honors motion yet Religion it selfe in the habit of the Church Religion that hath infinitely blest you this kingdome doth earnestly intreat that against all her enemies publike or priuate shee may rest florish and be fruitfull by your meanes and howsoeuer the Common-wealth may now be an humble suppliāt for redresse of those grieuances that offend her yet aboue all other the Church had most cause to feare that the time of a second consultation either through violence importunitie and sleight might haue beene fatall to her or that the contempt of his voyce in the dayes of peace might haue in iustice procured a scourge from the almightie to cause her to remember whom shee had despised the seuerall times for all states either to vse or to knowe their strength are peace and warre and the two professions that are the safetie of both are the militarie and the gowne It is no small care nor wisedome for a Realme to knowe when and with whom to fight and to thinke not onely vpon defence which were enough had it as much honor as safetie but vpon victorie surely in a kingdome carelesse of these men the King may oftener fight than ouercome and in his best successe peraduenture be more beholding to fortune than to his good Counsaile who surely of all other howsoeuer the warre be ended is most innocent and furthest from all blame yet it is strange to see how all men lay the faults of their inconsiderate folly rather vpon any thing than vpon themselues So that ignorance of true causes giuing the name to fortune men are willing to hide that with obscuring the cause calling it chaunce which only proceeded frō their want of Counsaile which wheresoeuer it is it leaueth no power either in peace or warre vnto that which they call Fortune I confesse sometimes there is a higher cause that Iustice which our sins awake which taketh strength from the best meanes and maketh the errors of Princes their Counsell the foundatiō of publike calamities but our purpose is not at this time to pleade for any other sauing onely for this Church for the happinesse whereof it seemeth that good lawes heretofore haue not beene so much wanting to vs as wee to them In penall lawes surely there is the greatest wisedome of those that make them and the greatest presumption of those that breake them so that for the safetie of all states but especially of the Church there are few things of greater aduantage thā the seueritie of Iustice in the strict execution of penall lawes for it is straunge that some inconueniences should first cause them seeme fit to be made and no disorder make them seeme necessarie to be obserued I thinke no other reason can be giuen but this that those lawes doe hire men with halfe the allowance to be informers which makes that good seruice to the commonwealth only in that respect odious as being not the effect of iustice and zeale but the vnconscionable desire of some couetous promoter the best remedie in this will be to referre the benefit of these to some publike vse for it is meete that vertue be maintained from the penaltie of vice and that
of all that the Liturgie so vertuous so holy for which so many Martyrs of hers haue dyed restored in the dayes of King Edward continued in the gratious and happie dayes of Queene Elizabeth may by your Princely authoritie seeing all the learned of your kingdome are readie in the defence of it be strongly and vnresistably maintained against her enemies so shall we account it a second birth day to our countrie a day of grace and saluation wherein God hath sworne by his holinesse that hee will not faile you and therefore to this ende hath preuented you with the blessings of goodnesse and set a crowne of pure gold vpon your head a day wherein the Nations that are round about vs shall say as Hyram when hee heard the words of Salomon blessed be the Lord this day which hath giuen vnto Dauid a wise Sonne ouer this mightie people Vnto Queene Elizabeth an Heire of her owne house and linage full of Religion wisedome and vnderstanding so that we may truely say as they did doubtlesse we haue seene straung things this day straunge to our countrie to ourselues to our enemies to haue neighbours to our prosteritie for which our harts burne within vs and shall for euer with feruencie of deuotion for your highnesse safetie our mouthes are filled with laughter and our tongues with ioy and we must needes confesse with the Prophet Dauid The Lord hath done great things for vs alreadie whereof we reioyce for which we intreate the heauens to reioyce with vs the earth to be glad and the Sea to make a noyse and all that therein is the compasse of the round World and they that dwell therein for by this means innumerable benefits are common vnto them to the Heauen a multitude of Saints to the earth peace to the Sea Treasure to the fields plentie for God hath broken the rod of the wicked and the whole land is at rest and surely if euer NatioÌ„ of the world had cause either to hope for happines to this Church and Commonwealth or to giue thankes vnto the Lord and to that ende to fall low vpon our knees before his footestoole it is we to haue a King but which is greater happinesse of the same blood nay more than that of the same Religion but most of all without bloodshed and especially Then when all the politikes of the world had set our period rung our passing Bell euen theÌ„ by your Highnesse meanes the Lord himselfe for we must al acknowledge that it was his worke deliuered our soule from death our eyes from teares and our feet from falling our soule from bodily and spirituall death our eyes from teares arising from our daunger nay from our holy teares for our late Souereigne our feete from falling into troubles which then were present into sinne which then was likely into blindnesse which then we feared into shame which we all deserued into misery which many hoped but we say againe the Lord hath done great things for vs alreadie and greater and far greater shall doe if we be not vnthankefull and therefore howsoeuer thou art either Iesuite or Preest Anabaptist Protestant or Atheist which sayst in thy heart let vs make hauocke of them altogether thou shalt so dianly consume and perish and come to a fearefull ende and the Church shall continually intreate at the hands of the Lord of heauen and humbly before the Throne of your gratious Maiestie for protection against her and all your aduersaries saying O deliuer not the soule of the Turtle Doue vnto the multitude of the enemies and forget not the congregation of the poore for euer looke vpon the couenant for al the earth is full of darkenesse and cruell habitations O let not the simple goe away ashamed but let the poore and needy giue praise vnto thy name A rise O God maintaine thy own cause remeÌ„ber how the foolish man blasphemeth thee dayly forget not the voyce of thy enemie the presumption of them that hate thee increaseth euer more and more Amen FINIS This Epistle following is here annexed and thought fit to be Printed because the Dedication of this booke was first intended vnto the late right Honorable and right Reuerend Father the Lord Archbishop of Canterburie his Grace To the most Reuerend Father in God my very good Lord the Lord Archbishop of Canterburie his Grace Primate and Metropolitan of all England WHat benefit Right Reuerend this Church hath receiued by your Graces meanes God bessing your Counsell vnder the gouernment of two great Princes as this age present doth sensiblie perceiue so the memorie thereof shal be honorable in the time to come For when the vertuons Gouernment of our late Souereigne had banished from all parts of her Kingdome the Tyrannie and superstitioÌ„ of the Church of Rome some men fit instruments to disturbe the peacefull happinesse of this Land fearefull as it seemed of the dangers that might follow and impatient of that forme of gouernment which mercy and wisedome had planted for the Churches safetie laboured by meanes ouer violent and vnholy to bring in perhaps from the partiall loue to the orders of those Churches which comfortably refresht them in the time of banishment a presbiteriall Discipline both of them notwithstanding following a diuers shape of the Ecclesiasticall state in diuers times the one in peace the other in persecution neither of them both doubtlesse circumstances being weighed either warranted by truth or answerable to these times The one labouring to ouerload vs with an intollerable burden of humane traditions polliticke inuentions to make an outward greatnesse whilst inwardly Religion must needs â—aile the other to strippe her as naked as the day wherein shee was first borne discouraging her teachers by robbing them of honour and maintenaunce traducing that learning wherein many of our Reuerend Fathers were equall to any in any part of the world besides and in steade of these making the Church to doe Pennance for her wontonnesse in the dayes of superstition being left vnpitied desolate ignorant and without honour all their purposes tending to this end to make vs had in dirision of all those that were rounde about vs Thus these two enemies in our owne bosome looking both of them with enuie at your happinesse and with Ielosie at that fauour which we might be suspected to beare towards either of them their discentions were not so violent to each other as they both were cruell and daungerous to our peace as if Ephraim and Manasses had made a truce and both of them concluded to deuour Iuda At this time your Lordship for lawes and authoritie had restrayned the one vndertooke the defence of this Church Gouernment against the other wherein doubtlesse if your great wisedome and moderation had not like another Athanasius indured the furie and rage of this vnbridled multitude Wee might â—â—stly haue feared that disorder and barbarisme would haue tyrannously possest long since the worthiest and most beautifull
parts of our whole land And as doubtlesse it was happie for the Church that you vndertooke by writing the defence of this cause seeing no man could haue done it either better or with lesse exception so the day of your admission to the Sea of Canterburie is and was in all likelihood next vnto our late Souereigne the forciblest meanes and the best securitie this Church then could hope for to procure her peace neither can the Clergie of this land but in dutie and thankefulnesse offer vp continually their Zealous and deuout prayers for all blessings to come downe and light and rest vpon his sacred Maiestie and vpon his Royall posteritie to many thousand generations for those Princely fauours which his Highnesse extending to you giueth as vndoubted assurance to all vs of the peace prosperitie and happinesse of this Church I haue often with my selfe thought that the greatest riches and most to be valued which our late Souereigne left vnto his Princely Maiestie with the lawfull inheritance of this kingdome was a learned and deuout Clergie A wise and Religious Counsell An Honorable and Auncient Nobilitie Valiant and discreet leaders rich and louing Citizens painfull and diligent husbandmen In one word a people not in any Vertue Inferour to any Nation of the earth and for Loyaltie and obedience be it spoken without enuie aboue them all yet in the happinesse of all this there haue not beene since wanting which earnestly haue sought to ouerthrow the state of this Church We know not their Intentions the world seeth they are cunning to doe and to speake euill and whatsoeuer may seeme auaileable to further their cause wanteth not the best aduantage that any opportunitie can giue vnto them in which respect it is all our duties who desire the peace of this Church prosperitie of the Commonwealth no way to be wanting to the reasonable Iust and honest defence of a good cause In regard whereof though by many degrees I am the vnworthiest of a great number who haue and are readie to write in the defence of this Church the aduersaries in this cause hauing receiued the first greatest Wounds from your pen yet my care amongst the rest was to imploy my labour according to that abilitie which God hath giuen me in the modest defence of the Gouernment of this Church Which hauing beene handled so often and so learnedly heretofore it ought not to seeme straunge to any and I hope will be pardoned at your hand if wee gather but the gleanings after those that plentifully haue sown and haue reaped before vs. Whatsoeuer my labour and trauell hath beene in this it is due vnto your Grace whose manifold continued and vndeserued fauours together with my priuate dutie challengeth me my whole seruice by a greater nearenesse than that Law yee shall bring a sheafe of the first fruites of your haruest vnto the Priest Thus hartely desiring your Lordships Fauourable acceptance of this paines how small soeuer with my continuall prayers for the long preseruation of your Graces health and Honor to the comfort of a great number and the singular blessing of this Church euen through the mercies of him in whom we all liue moue and haue our being I humbly take my leaue Your Graces in all Dutie WILLIAM COVELL Faults Escaped In Epist. Didte Line the 1. for the Word Read the World Page 4 Line â—1 for blould 〈◊〉 boldnesses p 5 l. 2 for Vsull r. Vsuall p. 6 l. â—â— for to â—amer to the same p 7. 〈◊〉 2. for Aâ—henian r. Athenians p 8. l. 8 for outward r. Outwardly l. 〈◊〉 for Wâ—res r warres l. â—7 for these word r. the sword p. 9. l. 9. for as 1 is l 22. for inhabit r. inable l. â—3 for to r. of l. 38. for nor least r nor of least p 13. l. 2. for putrified r. purified p. 15. l. vlt for but time r. but in time p. 16 l â— for perâ—aps r. perhaps l. 9 for gâ—eauent geauen l. 26. for Cod r. God p. 18. l. Vlt. for to the rest r. to reft p. 20 l. 1. for Eternall r. Externall l. 30. for a little r. so litle p. 11. l. 21. in maâ—g for Pennies r. 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Gray p. 83. l. 15. for they that r. that they p. 85 l. 37. for giuen r. giuing p. 124 l. 5. for mediation r. meditation p. 125. l. 11 for disuict r. distinct p. 16 l 9. for vluen r. when p 127. l. 29. for exart r. exhort p. 129. l. 34 for were r. we are p. 134. l. 34. for both r loth p. 137. l. 34. in marg for parâ—re r parere p. 143. l. 22. for person r. persons l. 26. foâ— beâ—ng râ— bring p. 144 l 6 for either the other r either the other l. 33. for occafion r. occasion P. 145. l. 8. for vs r. as p. 146 l. 34. for thought r. though p. l. 147. 19. for reuerent r. reuerence l. 29 for others r. either p. 162. l 2. for Pulralities r Plural p. 164. l. 26. for ExtragauaÌ„ts r. Extrauagants p. 165. l. 19. in marg for coÌ„mumis r. communis l 29. in marg for quam vis r. quamuis p 189 l 13. for Codly r Godly l. 17 for disented r. dissented l vult for Ghurches r. Churches p. 186. l. 27. for Vgre r. â—rge p 187. l. 23. in marg for Cominis r. Communis p. 190 l. 7. for Mamerces r. Mâ—mercâ—s p. 191. l 17. for the the first r. the fifth p. 192 l. 33 in maâ—g for Disperandi r. desiderandi p 194 l. 27 for abased r abuâ—ed p. 196 l. 14 for patience r. patience l 15 for councell r counsaile p. 197. l 14. for chieffly r chiefly The late Lord Archbishop of Canterburie Haec est charitas expectanda haec est charitas maior imperio si fides tuta sit quâ— seruat imperium Ambrose ep 31. ad ValentinianuÌ„ The Assertion for Church policie Eccles. 32. Iob. 32. Iosua 22.16.17 Vers. 22. Apud Christianos non qui patitur sed qui facit contumelians miser est Hier. Viâ—t qui patitur In bona conscâ—entiateneo quisguis volens detraâ—it fame meae nolens addiâ— mercedâ— meae Ne aestimet quis plus ponderis esse in alienoconuitio quam in testimoniâ— suo Ambrose a By Iosâ—â—s Nichols in the
which wicked men haue abused howsoeuer vngodlie 2 It is vnlike the Reformed If they meane Geneua we cannot but acknowledge both the great mercies of God toward them and the singuler benefit from them to the whole Church But wherin wee differ as there may bee reasons in respect of place and people warrantable for both and without offence so if difference were a fault it may bee as well in them not to follow vs as in vs not to follow them but the strife for preheminence of example is a weake contention wheras for Antiquitie there is no great difference wee thanke God for them and reuerence that truth which is taught amongst them but it is saith Maister Caluin a pestilent mischiefe when wee will haue the manner of one Church to bee in place of an Vniuersall law And doubtlesse if we were as willing to giue them our reasons why wee cannot conforme our selues to the orders of that Church as some amongst vs haue be◠violentlie bold for to vrge vs to it suretie the world woulde thinck wee had rather a desire to reproue them then to amend our selues an Vniformitie in all Churches were to bee wished but it is not euer absolutelie necessary wher the forme of the common wealth is not all one in this case all being lawfull that is best that is fittest for vs. 3 The reading of Epistles and Gospels so cut and mangld That we read them at all is that which they do mislike but seeing men are easilie wearied in those duties that are best and Praier making vs apt to fall into Speculations concerning God both that our wearinesse may bee lesse and our thoughts more sound and more agreeable to the present businesse those wise men that haue beene before vs haue chosen lessons for the Church as also Epistles and Gospells sutable to the present time and occasion that as Praier maketh vs fitter to heare so the hearing of these may make vs likewise fitter to pray To read Scriptures in the time of diuine Seruice wee hope being auncient and of such vse their wisdome will not much mislike and if the name of Epistle and Gospell doe offend they cannot but know that the originall of this both for the name and the thing was from Paul himselfe commaunding the same Epistle which hee sent vnto the Collossians to bee read in the Church of the Laoditians And of that to the Thessalonians he saith I charge you in the Lord that this Epistle bee read vnto all the Brethren the Saints From which custome the Church hauing appointed that portion of Scripture which circumstances being weighed is then fittest to be read vnto the people as if it were directlie sent vnto them thereby procuring their attention is not vnfitlie tearmed by the name of Epistle to these as S. Chrisostome noteth the Minister stood vp and with a loud voice cried let vs attend In one word the originall of this custome which so much offends them hath better likelihood of warrant from the Hebrewes then their Sanadrin seeing it was the custome amongst them euerie Sabboth which continueth yet in their Sinagogues that some thing is read out of Moses or the Prophets And we hope the name of the Gospell shall not displease them vnlesse they be offended with Glad tidings and if to read onelie so much as fitteth with the present occasion bee to cut and mangle their wisdome can tell that diuision of Chapters is not so auncient that it may not bee altered and their practise is vsuallie to read sometime but a part of a chapter sometimes two as the matter it selfe hath dependance with it 4 It maintaineth an vnpreaching Ministerie by banishing preaching vnder the coulour of long prayer To accuse vs of long prayer will litle beeseeme them who are long and tedious If we esteeme not of Sermons as wee ought it is our fault And doubtlesse if there had but bene that respect in them which was in vs to a thing of so great vse surely many of their sermons would bee shorter and much better wee are content that they shall extoll either them or themselues but withall let them remember that the Church of God hath as much neede sensibly and orderly to pray as to heare a Sermon wherein if it shall bee onely ouer-short beeing a dutie solemne and publick the world will learne to think that we make litle account of that wherevnto wee allow so litle tyme words surely how few soeuer are then long and paraduenture tedious when they benefit not the hearer but whosoeuer speaketh much and by much speaking doth much edifie doubtlesse is vndeseruedly blamed for much speaking It is likely that they who labour for much time to bee long in preaching are of more singular abilitie then other men or intend to trouble their hearers with impertinent discourses or else that they cannot expresse in few words which themselues beefore doe not rightly vnderstand But seeing the generall fault is that wee are swift to speake and had rather that the people should heare vs then God himself the time which wee think ouerlong for deuine seruice is accounted ouershort for to vtter our own fancies but such Sermons are farre lesse then praiers to the Edification of Gods Church 5 That wee praye without faith hauing no promise that wee may euermore bee defended from all aduersitie If either wee know some aduersitie against which wee may not lawfully praye or that there bee some aduersitie which is not euill in it owne nature or some euill that is not to bee shunned by vs or what wee would shun that prayer is not a meanes for to escape it if all these or any of these can bee proued wee refuse not to forbeare to aske That wee may bee defended from all aduersities But seeing that the same things which when they happen both wee indure with patience and God is able to turne them to our great aduantage yet because we neither know our strength vnable of it selfe to ouercome the least tryall and that God hath promised that no euill shall come nigh our dwelling wee pray but deliuer vs from euill that is defend vs from all aduersitie to think we may pray for nothing for which wee haue not warrant in Scripture is paraduenture an errour 6 Which for our vnworthinesse wee dare not aske a note of a seruile feare There is no vertue that better beeseemeth suters then humilitie no humilitie better beeseemeth suters to God then the vnfaigned acknowledgement of our owne vnworthinesse wherein if wee should rest it were needlesse to aske seeing there must bee a hope to receiue aswell as a sence of our want so that whilst wee haue confidence to obtaine that in Christs name which for our owne vnworthinesse wee dare not aske wee rather expresse the louing humilitie of Sonnes then the feare of seruāts but it is maruell how they can say think That there is