is better than the fat of Rammes Secondly if Ceremonies be contrarie to true holines they were to be omitted for their end was to further deuotion not to hinder it In this respect they were dispensable when eyther by the place or time two violent circumstances of all our actions or for some impediments they could not well be reserued in this respect Circumcision was omitted for those that were borne in the desart as being vnfit to moue immediatly after that wound and being vncertaine to rest seeing they must follow the fire or the cloud when they moued Thus in persecution we are content rather to exercise Religion without Ceremonies than to want it which in peace to neglect or contemne must needs be a great offence Those times being fittest to serue God with greater reuerence and holier solemnities which are compassed about with greater rest and more happie blessings Lastly when Ceremonies are requisite to testifie our faith as doubtlesse they are then when they are through misunderstanding oppugned wee may not in conscience remit any part of them for the refuâ—ing of such can be no small sin where the vsing is blessed with the crowne of martyrdom But seeing as some thinke froÌ„ the particular deuotioÌ„ of the town Cere or as others froÌ„ wanting being a religious restraint they are called Ceremonies we need not to doubt in the beginning eyther that vertuous office which they did or those religious abstinences which they performed ioyned Religion Ceremonies with that nearnesse as that neither was absolutely perfect where both were not This vnkinde separation one of the sower fruits that haue growen in this latter age is a great wound giuen vnto Religion doubtlesse in many for I will not excuse all only froÌ„ the abundance of too much loue Al Ceremonies may be deuided thus Some were for Iustifications such as the law commaÌ„ded whereby the obseruer was made more purified and more holy In place whereof afterward succeeded those that were for ornament and to signifie such vertues as were requisite in those parties that rightly vse them Secondly in respect of the Author some were the ordinances of Nature as to looke vp to heauen to lift vp the hands to bow the knees to knocke the breast and such like when wee pray things vsed in their deuotion by the Heathen themselues others were appointed by God himselfe some by the Apostles and the Bishops that succeed in her place Thirdly some are parts of the immediate worship as sacrifice prayer adoration and such like some onely dispose as fasting austere liuing some are onely instruments as Churches Altars Chalises and all those which religiously being separated serue onely to make the deuotion more solemne and that solemnitie to be more holy Fourthly of these some respect persons sometimes some other concerne places all which concurring in a diuine worship are with Ceremonies by separation made sacred and so fitter to serue vnto holy vses Lastly some are particular some more general vninersal as the faâ—â—ing vpoÌ„ the Sabbath in S. Austins time was obserued at Rome but not at Millan as also the washing of feet after baptisme was obserued at Millane but not at Rome in all which saith the same Father there is no discipline can be better than in these to follow the custom of the place wherunto we come This couÌ„saile gaue Saint Ambrose to Saint Austen that none might offend him nor he might offend any A graue moderation which doubtlesse if it were found in all which desire to bee examples to others of a better life the showes of Religion could not haue wanted so much deuotion nor the sinewes of the Church could haue beene racked with so little pittie For in this kinde the same persons may in contrarie places performe contrarie things both well As Zachaeus receiue Christ into his house with ioy and the Centurion with as much prayse say Lord I am not worthy that thou shouldest enter into my house both honouring their Sauiour by a diuers maner both miserable in their sinnes and both obteyning mercy For in alterations of custome that which may helpe peraduenture with the profit of it doubtlesse with the noueltie of change will do more hurt The best remembrance in this caâ—e wil be this That the end of the commandemeÌ„t is loue out of a pure hart a good conscieÌ„ce of faith vnfeigned froÌ„ the which things some haue erred haue turned vnto vain iangling they would be doctors of the law yet vnderstand not what they speak 〈◊〉 whâ—râ—f thâ—y affirme For loue is the fulfilling of the 〈…〉 therefore whosoeuer thou art saith S. Austen that readest either this or any other so read and so learn that thou thinke this to be truly spoken knowledge puffeth vp but Charity buildeth this suffereth long it is bountifull enuieth not doth not boast it selfe is not puffed vp for preseruatioÌ„ of Vnitie being that whereunto in this kinde all must ayme it is fittest for those who finde Ceremonies in vse not vnlawfull in any Church rather to obserue them keeping the Vnitie of the spirit in the bonde of peace than with the hazard of scisme to striue to annihilate these and to establish those that are much better For in the vse of Ceremonies at this day our Church doth not so farre differ from the endes of the first institution of them that though her reasons be not the same yet shee retaineth nothing that in substance truth is directly opposite The first end of the Iewish Ceremonies was that by them as by certaine elements the people might be retained in the seruice of God as a childe vnder the gouernment and discipline of his father for where men are not restained within some bounds limits for external worship discentions through affectation of singularitie serue as wel by a general contempt to make men prophane as continuall new and vnlimited additions of Ceremonies doe make them superstitious Those rites then to them and â—o in proportion to vs serued as sinewes to hold all and euery seuerall member of the Church in Religious inuocation and worship of the true God A second end was that they might haue a worshipp neither outwardly ouer naked nor apparelled like that which the GeÌ„tiles had a reason doubtlesse to vs not lesse forcible than to them who haue in our eye neere at hand such as are richly attired in this kinde with whom we shall ouer easily fall in loue and dislik our own seruice of God if we haue not some external Ceremonies which we are able to defende both to be as fit for Gods seruice as naturall and comely warranted by Gods word and seruing as wel to that end namely his worship as all the Ceremonies either of Heathens the Iewes or the Church of Roâ—â— doe And surely whilst some honest mindes for profitable ends haue laboured to vnburthen the Church of many Ceremonies they haue done nothing els but vntyle the
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
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
the Church should be rightly ordered many Intemperat men without any learning or care haue offred vnto vs that kinde of gouernment which had it beene once admitted could not choose but time haue pocured a ruine to the whole Church whose labours as farre as they were honest no man hath reason to dispies but being daungerouâ— they are to be diswaded from attempting and frendely to be counsailled to aduise better For to allow the best and fauorablest excuse that this cause can afford a curtesie perhaps they desire not at our hands is to thinke they haue dealt as men that comming in loue to visite a sicke friende haue euery man geauen his aduise without skill The best reason in wise Iudgements to deny alteration of any well establisht order as also to procure approbation with good conscience to such customes as are publikely in vse is when there riseth from the due consideration of them apparant reason allthough not all waies to proue them bettter than any other for who did euer require this in mans ordinance yet competent to shew their conuenient fitnesse in regard of the vse for which they should serue duties of Religion performed by the Church ought to haue in them according to our power a sensible excellency Correspondent to the Maiestie of him whom we worship yea then are publike duties in the Church best ordered when the militant doth resemble by sensible meanes as it may in such cases that hidden dignitie and glory wherewith the Church Triumphant in Heauen is beutified how be it as the heate of the Sun which is the life of the whole world was to the people of God in the Desert a greeuous annoyance for ease whereof his extraordinary prouidence ordained a Clowdy Pillar to ouershadowe them so things of generall vse and benefit for in this world what is so perfect that no inconuenience doth euer follow it may by some accident be incommâ—dious to a few in which case for priuate Euills reamedies there are of like conditions though publike ordinances wherein the common good is respected be not stirred Let it be therefore allowed that in the externall forme of Religion such things as are apparantly and haue beene sufficiently proued effectuall and generally fit to set forward godlinesse either as betokening the greatnesse of God or as beseeming the dignitie of religion both which are shadowed in the riches and ornaments of our Church or as concurring with Celestial impressions in the minds of men may be reuerently retained some few rare casuall and tollerable or otherwise cureable inconueniences notwithstanding And in this case it is not a consideration either of least reason or least vse to obserue what hath beene allowed as fit in the iudgement of all Antiquitie for the good gouernment of the Church from which either easily or much to swarue was neuer yet in experience warranted to be safe Wherefore in the altering of formes of Church gouernment Reason doth not allow it to be good either to change what Experience hath taught to be without much hurt or in the change to followe the direction of yong heads For though Ripenes of vnderstanding be grayehairs and the vertues of such be old age yet wisedome and youth are seldome ioyned for we must seeke it among the Auncient and in the length of dayes vnderstaÌ„ding So that if the contention be to whom we must harken and who are they that rule vs in this case doubtlesse the aged for the most part are best experienced least subiect to rash vnaduised passioÌ„s seldome carried with an affectation of noueltie or change therefore best in matter of Counsaile to be best trusted and safest in matter of Change to be wholly followed for as hands are seldome profitable to any great attempts longer than youth strengthen them so Wisedome is not of much value till age and experience haue brought it to perfection In whom therefore time hath not perfected knowledge such must be content to follow them in whom it hath sharp and subtill discourses of witt which are not the ordinarie felicities of those that haue laboured in this cause procure many times great applause butbeing laid in the ballaÌ„ce with that which the habit of sound Experience plainly deliuereth they are ouer-weighed Let vs therefore as in all other things of deliberation and Counsaile follow the aduise of him who said Aske thy Father and he will shew thee thine Auncients and they shall tell the. They which doe nothing as one wisely noteth but that which men of accompt did before them are although they doe amisse yet they lesse faultie because they are not the Authors of harme and doing well their actions are freed from preiudice of Noueltie an imputatioÌ„ alone able to diminish the credite of that which is well donne The loue of thinges auncient doth argue stayednesse but leuitie and want of Experience maketh apt to innouations For vsually where Scripture doth not gaine say that which wisedome did first begin and hath beene with good men long continued challengeth allowance of them that succeede although it pleade for it selfe nothing but that which is new as their discipline is if it promise not much doth feare condemnation before triall till triall noe wise man although women and some rash heades doe doth acquite or trust it what good soeuer it pretend or promise So that in this kinde fewe things being knowen to be good till such time as they growe to be auncient as wee haue small reason to dislike or alter what by continuance wee haue found to bee profitably honest so we haue much lesse cause to admitt that which in our selues and our Church doth want triall and with others abroad hath beene the Originall of much euill Nowe because all thinges can not be Auncient which are expedient and needefull in the Church This being a bodie which neuer dieth hath euer power no lesse to ordaine in things indifferent that which neuer was than to ratifie that which hath beene before for surely the Church howesoeuer some men distast this point hath Authoritie to establish that for an order at one time which at an other it may abolish and in both doe well Laws concerning outward order are changable articles concerning doctrine are not There is saith Cassianus no place of audience left for them by whom obedience is not yielded to that which all haue agreed vpon for it is to bee feared that the sacred worde shall at their handes hardly receiue due honour by whom the holy ordinances of the Church doe receiue contempt It being a vertuous obedience in both as well to the rest in that which the Church commaundeth vnto vs as in that which God commaundeth vnto his Church And if those things which are misliked peraduenture of a number without reason were euils of that nature that could not bee remooued without manifest daunger to succeede in their roomes wisedome of Necessitie must giue place to Necessity all that it can doo is
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
which in some is more and in some lesse deliuereth his iudgement of particulars that they are euill or good from whence the conclusion followeth they are to be done being good or omitted being euill And this is our conscience which is nothing els but an application of our knowledge to a particular act This application is made in a threefould manner as first to consider whether such a thing bee done or not done and doubtles in this our consciences can best tell the actions and intentions of those which are done by vs. Giue not thy heart saith Salomon to al the words that men speake least thou do heare thy seruant cursing thee for oftentimes thy heart knoweth that thou likewise hast cursed others The second application is when we iudge of the fact which is done whether it be well or euill the measure of our knowledge in this making vs to mistake as euill for good so that to be euill which indeede is good The third is that this or that is to be done or to be left vndone In the first it is a witnes which will not lie in the second it may accuse but not absolutely excuse in the last it may binde though it want strength in this respect onely that we are weake For those new cords and such are new opinions which were not able to hold Sampson may easily hold him fast that is many degrees weaker then Sampson was The first of these respecteth the time past the second the time present the third for the well or euill doing to the hauing or suffering the ioy or torment that is to come as if he that had made time the pretiousest circumstance of all our actions had set our conscience as the seuere and diligent watchman of all our times Thus seeing the vse of conscience the next consideration is for the originall of the errors in it these are two a false assumption and a false application In the first we take those things to be good or true which indeede directly are euill and false an error peraduenture that misleadeth a number in this point so those that put the Apostles to death did thinke in that action that they pleased God for the time was come that our Sauiour foretold whosoeuer killeth you will thinke that hee doth God seruice In the second a false application arising out of a true ground because hee heareth that God is to bee loued aboue all things thinketh it vnlawfull to loue any thing except God Both these erre not alike but the error of conscience doth infect both Neither ought a conscience that thus erreth to binde seeing the force and strength of conscience is not built vpon himselfe but vpon some precept seeming so vnto it selfe being no good reason but either because it is commanded or els forbidden Al the actions of man are of three sorts good euill and indifrent If our conscience say that is to be done which is naturally good it is no error If it deny that to be done which is euill it is no error for by the same reason euill is forbidden which commaundeth good But if on the contrarie it say that is to be done which is naturally euill or not to be done which is good a thing fit to be considered in this case it is doubtles a conscience which doth erre in both Likewise in indifferent things as the remouing of a strawe and yet some wise men haue made these things refused by them of that nature to make them of necessitie on either part where authoritie hath not determined is a conscience without doubt that doth much erre For euery will that disagreeth from reason either true or false directly sinneth for whatsoeuer is not of faith is sinne and yet euery thing which is done by the will giuen assent vnto reason is not voyde of sinne because that ignorance which is a fault cannot possible make the action to be without fault The conscience as it includeth knowledge and is conioyned with the light of nature is euer right yet as it is ioyned to reason and about particulars it often erreth the light of nature maketh the first proposition that it is not lawfull to doe euill our reason which often erreth either through ignorance or the strength of fancie saith this is euill whereupon the conscience being misled maketh a firme and a strong conclusion therefore by no meanes I ought to doe it In the first proposition there can be no error sometimes there is in the second as peraduenture in this act of subscription whilest we call good euill and euill good and so a falsehoode in the conclusion which as the logicians say euer followeth the weaker part The errors on both hands are when it is either too large tending to presumption making euill good or to strait tending to despaire making good euill whereas the Prophet pronounceth a woe to both Now because euery conscience that would not erre ought to be grounded vpon the commaundement that God giueth doubtles it is more safe to obey a conscience that erreth not then the commaundement of any who is but a mortall creature But those who wilfully suffered martirdome for opinions which they fancied and willingly should haue disclaimed were not commended for that they did being but the martyres of foolish phylosophy and no way to be praised for that they suffered But in things which are indifferent as many things misliked peraduenture are the precept of the superior doth binde more then the conscience of the inferior can for though the conscience be iudge yet the other is more immediate vnder God and this is but in those things which either directly are commaunded or els forbidden For the subiect hath the commaundement of the superior for his warrant and in things of this nature his dutie is not to examine but onely to performe what he seeth commaunded Wherein surely the consideration ought to be greatest of those in authoritie what they doe commaund but to determine this point which peraduenture is the case in question according to that which the schoolemen say we answere that the bond of an erring conscience is greater because it is more vehement and bindeth longer then in things of this nature the commaundement of a superior doth but directly it is lesse on the other side because it is fitter to bee vnloosed for both the bond and the conscience are to be reformed where as the obedience to the superior in this can admit no dispensation things now ceasing to be what they were by nature and this being no part of the inferiors dutie to examine the lawfull ordinations that superiors make Now whether these men that in refusing to subscribe say they follow their conscience are ruled by that which is to be reformed or directed by that which shall be their warrant reason and time will easily finde out if due examination be taken both of their refusing and of the things
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
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