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
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
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
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
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
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
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
sounded more sharplie or bee vttered more vnreuerentlie against that mother that hath giuen them suck against those men who haue bene the fathers of our faith through the whole land against that Prince whose blessed gouernment procured them and many thousands peace which peace made them something if they bee any thing could I say any words bee vttered with more follie and lesse truth We hope that neither they themselues nor the world wil beleeue that the church of England so happely reformed so mercifully blest so wisely gouerned so sufficiently supplyed so honorably esteemed both at home and abroad either doth or will maintaine and defend the sinnes of non Residencie and idle absence or couetous heaping vp of many things vnconscionably and without desert seeing they are faults controwled forbidden by so many good lawes of the realme and the vertuous constitutions and Canons of our church wherin if they vnderstand as they ought what a cure is what Residencie is required what absence tollerated by the law of God when and how long what rewards of learning are due in the church to men of better qualitie what disposition of these things resteth in the power of the prince what vnion or limitation of parishes is meerely positiue what dispensations are conscionable and agreeing to Gods law what priuiledges are the right application and not the violent breach of the lawes Lastly what is fit and what is holden in our Church for things forbidden neither doe we nor doth our church defend we are wil be readie to giue them the right hand of fellowship in the reproofe of these sins which we doubt not may be daungerous to the soules of many But if they desirous to outrunne vs in an vnlearned zeale teach the world that all absence is vnlawfull that diuision of parishes are from diuine right and so one onely for one Pastor that princes cannot Dispence that the inioying of these is Couetousnes Idlenesse Theft and the ground of all ignorance then wee must tell them which wee haue proued alreadie that these reprouers themselues are not onely Idle but also pratlers and busie bodies speaking things which are not comely and that our conclusion is this that all dispensations for non Residencie and Pluralities are not against law nor that law that giueth dispensations against conscience and that neither all giuing or taking of them is so great a fault as it pleaseth some men to make the world beeleeue that they both are CHAP. XIII Of Publike Praier and of the defects supposed to bee in the Liturgye of the Church of England IF our praiers were onely the performance of our owne dutie and not a Religious act whereby our mindes beeing lift vp to heauen euen all graces both Spirituall Temporall discend vpon our heads Godlinesse hauing the promise both of this life and the life to come it might bee paraduenture of some doubt whether they were any part of our religious seruice or onely the pollitick inuention of the church to breed a superstitious opinion in the simple people of that almightie power whom because they see not Atheisme laboureth to parswade that they need not feare But seing the intercourse betwixt heauen and earth to vs in Doctrine from vs in praier is the assured euidence of that mercifull loue which desireth to make vs conquerours in the day of victorie it must needes bee if assistance doe want to obtaine this the onely fault of man himselfe not to aske seeing the promise is past and sealed that whatsoeuer yee aske the father in my name hee will giue it you Which if euer wee finde not come to passe measuring things by our weaknesse which is not alwaies able to discerne what mercie denieth and iustice graunteth after our Asking wee must Seeke if that faile crie aloude and with Importunitie knock not doubting of his promise yee shall receiue yee shall finde it shall bee opened vnto you Thus wee sanctifie in this Principall Act of our Religion and offer vnto the Trinitie the three especiall parts of our bodie as an acceptable sacrifice correcting our tongues beeing commaunded because God some time seemeth not to heare to aske erecting our harts and beecause God seemeth to bee lost bidding vs Seeke directing our hands and because God as it were sometimes shutteth the dore against vs willing vs to Knock in the first our praiers doe awake him who seemeth to sleepe as Elias said of Baall but hee that keepeth Israell shall neither slumber nor sleepe In the second to deale as our Sauiour whom Ioseph and Marie thought to be lost whilst hee tarried to doe the will of his father In the third like the Pharisies who shut the kingdome of Heauen least any man should enter but hee saith as the Psalmist Lift vp your heades O yee gates and bee yee lift vp yee euerlasting dores and the King of glory shall come in and not onely hee himselfe but all the righteous for this is the gate of the Lord and the Righteous shall enter into it so that then euery faithfull man performing this dutie as he ought may say with Dauid I will thanke thee for thou hast heard mee and art become my saluation for the promise is without exception Euerie one that asketh receiueth he that seeketh findeth and to him that knocketh it shall bee opened So that though Wine bee strong though Women bee likewise strong though the King bee strong and aboue all things the trurth bee strong yet doubtlesse the Praier of the Righteous especiallie if it bee feruent is stronger then all these The Earth is strong which supporteth all this great waight of creatures and sinne and is so made by the mouth of truth that it neuer should moue at any time yet the Praier of Moses Aaron was so strong and so powerfull that shee deuided her selfe and rent a sunder like the vaile of the Temple and opened her mouth like the great Whale to swallow vp Dathan and the congregation of Abiram The Sea is strong which supporteth the burden of all this for thou hast founded it vpon the flouds but the praier of Moses made it to flie that Israell might passe on drie land What aild thee thou sea that thou fleddest and thou Iordan that thou wast driuen backe surely Iuda was his sanctuarie and Israell his dominion and his seruant Moses praied for their safetie and the Sea answered as Adam I heard thy voice and I was affraied Like effects euen weakenesse hath had from the strength of Praier ouer the Fire the Aire and the Sunne But why doe I speake of these seeing the Almightie seemeth to be bound by our praiers that hee asketh leaue of Moses Let mee alone that my wrath may wax hot against them To whom the humble suppliant hauing fastned his praiers as with a chaine to the throne of mercie may answere confidentlie with out presumption as Iacob to the Angell I will
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
nothing which in his name wee dare not aske beeing needfull for vs seeing they denye that it is vnlawfull to pray to bee deliuered from all aduersitie 7 To bee deliuered from Lightning and Tempest which T.C. calleth Thundring when none is nigh Doubtlesse wee haue greater reason to feare and so consequently to pray against these then any other daunger of this life It is the fearefull executioner of Gods wrath manifested in the giuing of the law to teach the transgresser what hee must expect wee want not examples The Heathen knew it dangers aboue the meanes of mans wisdome to preuent are onely to bee escaped by praier 8 The Singing nunc Dimittis Benedictus Magnificat wee know not to what purpose You cannot but know to what purpose they were first made and that the occasion of their first making was the memorie of a benefit not fit euer to bee forgotten the Church in this performeth and learneth a dutie by the same reason we may not reade the Psalmes of Dauid vnlesse wee were in Dauids case In Scripture the fence is one but the vse application is diuers yet warrantable 9 The Letanie all Popish Wee cannot doe our aduersaries a greater honour then to make them the founders of these Praiers Whether Mamercus or Gregorie made them it skilleth not The generall callamitie of the Church was the cause and seeing the presumptuous iniquities of these times may iâ—stly cause vs feare what wee feele not wee haue as much reason to pray to bee kept from them before they happen as to haue them remoued when they doe happen 10 Gloria Patri and Athanasius creed to what vse To giue honor to the Trinitie for as they were made to teach the Arrians to confesse what they beleeued not so they are for vs to praise expresse what we doe beleeue 11 To say after the Minister is a losse of time That Scripture which commandeth the people to say Amen doth not forbid them to say more custome and example tell vs that this losse is to the people an aduantage whose vniuersall consent exprest by their voices is like the roaring of the waues against the sea banck 12 Baptisme by women commanded and allowed Nay rather forbidden and the action not allowed though the act be Wee are sorie if any inconsiderately and presumptuouslie doe it but being done wee hold a greater necessity of Baptisme then that we dare thinke them fit to be baptised againe Heerein if there bee any fault surely it is not a fault in the Communion booke 13 Priuate Communions to the sick If the Minister and the sick person communicate how can they call it priuate for there bee not many yet there are two and where two or three are assembled as they ought they need not doubt of the blessing of a Congregation but seldome so few are and things of that vse in such extremitie desired it is Tirrannie to denie them for the not concurring of some solemne and conuenient circumstance 14 Churching of women And that Psalmâ— appointed If that Childbirth bee a curse for the labour and sorrow in it because then naturally an enemie is borne to Gods kingdome if many hardly escape those daungers which fitly are called by vs labour and trauell how can wâ— but thinke it conuenient to giue thanks and in that to acknowledge the author of their safe deliuerance to bee the Lord who protecteth his owne day night they looke not at any meanes vpon earth but vnto the hils from whence commeth their help 15 Holidayes a superstitious honour to Saints No a memoriall of that benefit which the Church hath receiued by that particular occasion which therefore it wanteth not warrant to appoint as occasions of mercies and deliuerances are new so new solempnities and therefore wee will euer say This is the day of the Lord and sing prayses vnto the Lord the fifte of August and the foure twentie of March for in them the Lord hath done great things for vs alreadie whereof wee reioyce Let the leprosie of those foure lepers cleaue vnto vs if wee hould our peace from Psalmes and thanksgiuing seeing it is a day of good tydings for surely as Zachous heard Christ speake so God shall heare vs thankfully confesse that this day Saluation is come vnto this land for he that is mightie hath magnified him and holy is his name 16 Reading of Homelies and Apocrypha If they serue to edifie why doe they refuse them if they bee not Canonicall neither are they so esteemed If nothing bee to bee read in the church but Scripture why is it a law amongst them to haue their orders for gouerning the church reade publickly once euery quarter the supposed errours in the Apocrypha maketh vs with the warrant of the Church to refuse them for Canonicall scripture to informe our faith but the excellent precepts that are in them make vs by the same warrant think them profitable to bee read for to reforme our manners 17 The Ring in Marriage Superstitious To finish an act of that solemnitie without some visible and significant assurance as it were no wisdome seeing vowes were neuer thought so firme as when they receaued a strength from some outward action so many reasons are giuen why this cerimonie is most fit and lesse harmelesse both betokening the affection of the hart the linking them together vnchangeablye the continuance of their affection without end the puritie of that ordinance which is heauenlie and last of all an humble submission to the ordinance of that Chrurch which hath authoritie to appoint cerimonies and hath appointed this as one most fitting to the grauitie of this action 18 Confirmation vnlawfull What wee promise by others in our Baptisme that wee then vndertake in our owne names and remembring the conflict wee haue vndertaken we come for an addition of new forces in Baptisme wee are regenerate to life but in confirmation wee are strengthned to battaile memorialls to this are not nor are not to be thought needlesse for many know they haue names who little remember that they are Baptised but whom the Church on earth hath once receaued to bee her children she ceaseth not to pursue with fauours and helps vntill she deliuereth them to their father which is in heauen 19 Burialls are heathnish and superstitious either in meeting the dead bodie with praiers mourners and such like It is well beseeming that hope which wee haue of the Resurrection and in this the liuing receaue profit though the dead doe not Wee esteeme the bodies of the faithfull as sometimes the vessells of the holie Ghost wee hold them fit to bee layd vp not to bee cast away and though they are not lost but sent before vs yet wee sadlie lament our want and their absence though ouer vehementlie wee mourn not as those that had no hope we may wish for them because they are not with vs but not too much