our next desire is they may bee censured by all that haue Vnderstanding and Conscience as the intemperate and extrauagant conceits of some giddie headed persons and that men beware except they meane to aduenture to depriue themselues of all sence of Religion and to paue their owne hearts and make them like the high way how they bee consuersant in them and giue credit or beliefe vnto them Therefore to conclude this poynt seeing contentions are of that daunger and that zeale is no warrant to ouerthrow the Church let vs all follow the counsaâ—le which the Angel gaue vnto Agar Returne vnto thy dame and humble thy selfe vnder her hands There is no vertue that better beseemeth vs that are inferiors than Patience and Humilitie Therefore we exhort with the Apostles But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of the doctrine whereunto ye were deliuered Being then made free from sinne ye are made the seruants of righteousnesse Let vs not bee desirous of vaine glory prouoking one another enuying one another For where enuying and strife is there is sedition and all maner of euill workes But the wisedome that is from aboue is first pure then peaceable gentle easie to bee intreated full of mercie and good fruits without iudging and without hypocrisie And the fruite of righteousnesse is sowen in peace of them that make peace CHAP. VI. Of Ceremonies WHere men are apt to mislike things of necessarie vse the entrance for the most part into that contempt is through the distasting of those things which are of a meaner nature and serue but in the opinion of wise men onely to make the act of deuotion to be more solemne Solemnitie in some measure being a necessarie adiunct to all publike seruice And whilst it stirreth men with greater holinesse to become outwardly religious whilst it stayeth men from wauering in that they do and others from contempt of that which is done all being by these outward SoleÌ„nities better prepared we cannot but account them the hedge of deuotion and though not the principall points yet as some of the fathers call them the second Intentions of the law Intermeditate meanes not to be despised of a better and more religious seruice This whilst some in our Church haue either not vnderstood or not much regarded they haue earnestly laboured as for a matter of great moment that because the Iews had a religioÌ„ ful of Ceremonies the most part whereof being types are in their particular so far ceased beâ—â—use the Church of Rome hath not limited the infinit burden in this kind partly idle partly needles the greatest part through the corruption of â—lme being growen superstitious these in opposition to all the rest onely misunderstanding the time of Grace are desirous to haue Religion without any Ceremonies at all As if the same God who seeing the weakenesse of his owne people and therefore ledd them as if it were by Ceremonies to that worship which was fittest for them and for that time and who euer since hath beene the Author and approouer of solemne order especially in the publike action of Religion did now eyther see vs to bee so absolute as that these outward helpes were of no vse or that all Ceremonies were but shadowes of things to come not ornaments and helpes to things present did meerely with the passion of his Sonne cancell all kinde of worship that had any solemnities or Ceremonies how vertuous soeuer annexed to it But as to think that Ceremonies without true and inward holinesse could cleanse them from their sinne were to erre and to be Iewish and superstitious so to account them of no vse were to be meerely prophane Wee call them Ceremonies properly all such thinges as are the externall act of Religion which haue their commendation and alowance from no other cause but onely that in Gods worship they are vertuous furtherances of his honour For Religion which is the height and perfection of all Morall vertues conteyneth in it three actes as all other vertues doo the first the Internall which is the willing desire to giue vnto God his due worship and honour secondly the externall aunswering to this which is no otherwise good or commendable than that it vertuously serueth to this end thirdly the commaunded act that is the act of euery vertue ordained by religion to Gods honour so fasting almes and such like are tearmed the Actes of Religion when they are done for Gods worship howsoeuer otheâ—â—ise they are properly the actes of other vertues This the Apostle calleth pure Religion and vndfiled bofore 〈◊〉 the Father to visit the fatherlesse and widowes in their adâ—â—rsity and to keepe himselfe vnspotted of the world Saint Austine saith that God is worshipped with Faith Hope and Charity of these three the first is no way Ceremoniall The third likewise is no Ceremonie but as it is an act inioyned by Religion but the second is properly that which concerneth the Ceremoniall part of Gods worship All antiquitie was euer so farre from misliking of those that they had almost placed Religion in them onely The name which the Hebrewes gaue vnto Ceremonies signifieth not so much the externall act as the law and the precept by which is was commaunded so that in the new Testament euen those which had no longer continuaÌ„ce but vntill Iohn for then began the Iewish Ceremonies to decline are tearmed by our Sauiour by the name of the Law and the Prophets Saint Paule calleth them Iustifications because they were Rites instituted ordayned to that end With them they were the Images of heauenly things opposite to the Images of the Heathen howsoeuer we follow neither of them in the particular the one being the Idolatrous prophanation of an Heathenish superstition the other but the externall seruice appropriate to that people and to that time yet wee dare not seeing no Religion can want all Ceremonies fall so headlong to the error on eyther side as to embrace or refuse all those Ceremonies that the Church hath Now as it is the vnhappinesse of Religion to bee ouerloaden with Ceremonies so in those that haue authoritie not to establish by law such as are needefull is a defect to neglect them in those that ought to bee obedient is a fault but to contemne them in any that liue in the bosome of the same Church must needs bee the manifest argument of their pride and in the end the vtter ruine of Religion it selfe For in the Ceremonies of the Law there were three things to bee obserued first that they were all ordayned for the expressing of the inward and morall worship to serue to true holinesse Fayth Hope and Charity without which all the rest were reiected euen as a burthen by him that commaunded them saying I will haue mercy but not sacrifice for obedience is better than sacrifice and to hearken
the execution of such lawes would haue giuen tolleration for a time that they might be resolued if by their humilitie they manifested a desire that they had to learne but seâ—ing they confesse that by the late Queenes Iniunctions all superstitious ceremonies are taken away â—s shrines tables pictures and such like a testimonie not vnworthely giuen to the reformed gouernment of so good a Prince it is but a slender exception annexed such doe we take the surplesse to be A weake eye surely would haue seene a difference and an humble minde would haue indured much more rather then by such violent oppositions to haue so farre troubled the Churches peace I cannot well obserue in the tennor of that last defence the Plea of the innocent what their constant opinion is concerning the cerimonies misliked in our Church vnlesse they meane that they are idle indifferent and humane ordinations whilest they are commaunded but being disobeyed by them they are waightâ—i and great causes able to warrant resistance and rebellion in the highest measure I wish they would either account them as trifles and so being commaunded not so stifly refuse to vse them or else esteeme them matters of great moment and so thinke the gouernors of the Church haue reason and warrant so much to vrge them But the things say they in controuersie which wee desire to bee reformed and others earnestly maintaine are but accessarie additaments brought into the Church by humane constitution and without these the religion would stand But we are sure that once being brought in they are to be obeyed for conscience and surely the religion that would stand without them with them shall be able to stand much better Many things which are not requisâ—t for the being are notwithstanding required to the well being But afterward speaking of themselues as desirous to be iustified for their dealing in this cause they call it a good iust and waâ—ghtie cause founded in Gods word iniuriously reputed and tearmed an accidentall fancie and deuise I hope wise men from their owne wrytings will obserue the dealings of these men that they may not be vrged by authoritie to obedience a poynt of religion I wish they had well learned they call these things but additaments fit enough to bee contemned because they are humane constitutions and yet after to approue their obstinacie for refusing of them they call them waightie causes this contrarietie may peraduenture deceiue some but truth at the length will discouer it selfe Falsehoode is slight and shines through if we looke into it These onely mislike what they are not authoâ—s of themselues and euer labour for excuses as reasons to warrant what they doe mislike They thinke and say it is pitrie necessarie seruice wherein I thinke they vnderstand their preaching should be houlden backe by these vnnecessarie ceremonies But if vnnecessarie whereof it is not fit for them to be iudges why doe they not rather yeeld vnto them by conformitie then depriue themselues by their obstinacie of doing that good which by obedience they might and if any man thinke these ceremonies vnlawfull as weaknes may stumble in the plainest way why doe not they who haue cast these doubts show which they are the daungers of them and aduer tise those as becommeth them that make lawes seeing we vse none but those which the law doth warrant besides if abuses had crept in with these ceremonies and things tollerated first for good ends could not afterward be retained but with great abuse these only had been to be remoued by authoritie and not from the fancies of priuate men It is their error who thinke it the act of reformation to take things away and not onely the abuse for reformation is properly the repetition and restitution of the auncient vse neither can that be said to be reformed which is made new far be it from vs faith an auncient Father that things which are good and lawfull if through the corruption of some few they become hurtfull that this should be imputed to vs as our fault For thus the vse of all things were daungerous and vnlawfull seeing nothing can be so profitably imployed from whence daunger may not arise vnto those that snall vse them otherwise Doubtles they haue done much in this that haue been before vs yet some thing may be added by those which follow wherein if we alter or dissent from them it can be no blemish to their names which are not mentioned by vs but with much honor It is sufficient Rome knew not Cato but when she lost him And the innocencie vertue of Rutilius had laine secret if he had not receiued iniurie But diseases as a wise man noteth sometimes ouertake those that are most temperate punishment those that are most innocent tumults those that are most secret But to conclude this point and to iâ—stifie the Church of England in the matter of ceremonie wherein she hath heard euil by some of her owne children without cause I doubt not to affirme that few men haue euer red any iudgement or censure of ceremonies written with greater moderation and learning then that which is published next after the preface in the communon booke out of which it shall not bee amisse to note the iust reprehension of the intemperat affectours of innouation as also the lawfull defence of such ceremonies as soberly they are vsed in our Church Cerimonies there are which though they haue been deuised by man yet it is thought good to reserue them still as well for a decent order in the Church for the which they were first deâ—ised as because they pertaine to edification whereunto all things done in the Church as the Apostle teacheth oâ—ght to be referred and although the keeping or omitting of a cerimonie in it selfe considered is but a small thing yet the willfull and contemptuous transgression and breaking of a common order and discipline is no small offence before God let all things be done among you saith Saint Paul in a seemely and due order the appoyntment of which order pertaineth not to priuate men therefore no man ought to take in hand nor presume to appoint or alter any publike or common order in Christs Church except he be lawfully called and authorised thereunto And as concerning those persons which peraduenture wil be offended for that some of the old cerimonies are retained still if they consider that without some cerimonies it is not possible to keepe any order or quiet discipline in the Church they shall easily perceiue iust cause to reforme their iudgements and if they thinkâ— much that any of the old remaine and would rather haue all deuised anew then such men graunting some cerimonies conuenient to be had surely where the old may be well vsed there they cannot reasonably reproue the old onely for their age without bewraying their owne folly For in such a case they ought rather to haue reuerence vnto them for their
Medes and Persians that might not be changed For though reason from whence lawes of this kind haue their originall be but that voice of nature which neuer changeth concerning generals yet lawes shall follow reason reason follow nature both immutably and nature euer the same and yet lawes concerning particulers shall change often But if any man thinke that Priuiledges and Dispensations either are to bee graunted often or when they are graunted vpon iust cause are contrarie to common right doubtlesse hee erreth in both for the first surelie we owe that reuerence to those that haue beene before vs that it is an iniurie to them and for our selues ridiculous to alter ouer easilie the lawes which antiquitie hath commended to vs. Yet if aduantage apparantlie and without question redound vnto that societie whose benefit is principally intended in those lawes wee haue as little cause to wish them perpetuall as otherwise to dispence or to breake them when there is not for in abrogating of ould or establishing of new the commoditie ought to be euident which must warrant vs to depart from that which long custome hath found to bee right for seeing to the obseruation of all lawes Custome hath not the least force to procure obedience whatsoeuer is depriued of this strength is seldome regarded with so much care so for the second either neuer to dispence or not then when the measure of the common good shal bee euidentlie proportioned to a priuate case is to make lawes for to want life and those which were in the first intendiment a benefit to all to make them a captious Tirannie to some and those neither of worst nor of least merit which as ouer easely to graunt in some Princes could not but bee iniurious to the publike state so in others ouer rigorously to denie hauing princelie wisedome to discerne a particuler worthinesse in a common right could but bee that vnwarranted seueritie which surely in the end would doe great hurt Seeing then all humane lawes are onely the conclusions of the law of nature such as reason hath fitted for the benefit of some societie either the church or the common wealth and that all these are and euer must be subiect to dispensation and priueledge from those that haue supreame authoritie and that as wee think limitation of Cures either for many or attendance vpon some one is meerlie a law positiue wee hope that what the vehemencie of some mens zeale accounteth a great offence reason and deuinitie will warrant to bee no sinne For seing as well in the Church as the common wealth honors and rewards are to bee giuen not by an Arithmeticall but a Geometricall proportion and that honour and maintenance for the Clergie being from the law of God Benefices and Cures are by the law positiue surelie it cannot well bee denied but that how much of either shall bee giuen to this or that particuler person must be in the Prince to dispose onely now because lawes haue alreadie set downe how much may or ought to be graunted to any one man and what Residence and attendance hee ought to performe there if more then this for the good of the Church by Priuiledge and Dispensation ouer and besides not Contrarie or against the common right be graunted to some one can wee think it vnwarrantable and to bee a fault Dispensations for Pluralites haue bene in all times and the necessitie and vtilitie of the Church are confessed by themselues to bee the onely iust causes to make them lawfull neither doth our Church require other allowance at their hands then that in these cases it would please them to think and to write that the dispensations which are giuen are not contrarie and repugnant to common right If any think or speake otherwise in cases dispensable it is their error for it is the voice of Equitie Iustice that a generall Law doth neuer derogate from a speciall Priuiledge and that a Priuiledge is not opposit vnto the principles of common right because it dispenseth with that which common right doth prohibit for in the one it is respected by way of generalitie in the other beset with limited and speciall circumstances so that in the eie of law and reason they seeme to bee the same though they bee not wherein because men often times as one noteth waigh things stripped of some particuler circumstances which add waight vnto them they waigh them vneuenlie and thereupon oftentimes pronounce that to bee to light which is not in truth if they had skill to waigh it Now seeing the absence of all Priuiledges Non Residencie and Pluralities is in the intendement of the law for the aduantage of the Church whether it be by parties aboade in the Vniuersitie to get more learning or attendance in the families of noble men in Princes Courts or Cathedrall Churches it ought not to seeme vnreasonable that some part of the reuenues of the Church is allotted to their vse who though yet in person they bring not that benefit to some particuler flock which in time they may yet the Church at their hands shall receiue no losse for if the whole riches of the Church were a stock of monie as some Deacons paraduenture desire it might bee it can bee in reason no greater fault to giue maintenance now from some parish to some one absent for a time and in that absence profitable to the Church then in their diuision to giue that allowance which seldome they bestow for so good desert Yet whatsoeuer vnder pretence of Priuiledge is practised by any for to wrong the Church in a true construction is neither defended by vs at this time nor fit to bee suffered in admitting as I think it is not often meane persons to haue the benefit either of Non Residencie or Pluralities which were in the first intendement onely for men of better degree of more worth and of some speciall imployment in some other kind for the singuler benefit and aduantage of the Church of Christ. Which as wee cannot excuse if it bee graunted with ouer much facilitie to all those whom either idlenesse shal make absent or couetousnesse make them desire Pluralities so wee are not as yet of their opinion who think all dispensation and priuiledge in this kinde to bee against law or if not yet both the law and the priuiledge to be against truth Wee desire them without offence who vrge so strictly the lawes of our land for both these to consider this which is not altogether impertinent to this cause that if a strict law were made for a citie that were beeseeged that no man vpon any occasion might open the gates of the same citie whereby the keeping of them shut was intended to be for the good and safetie of the whole citie now if afterward some of the armie be without the gates who vnlesse they be receiued in neither they nor the citie can remaine in safetie shall wee think the verie meaning of
the law is that the gates should not bee opened to receiue them which is the very end of that law which forbad it to bee done and the law of nature it cannot but bee a seueritie in those that denie it which must needes in the other be excusable furthering that end for which the law was made In all lawes as in all actioÌ„s the end is the mark and this commonly is the publick good of that societie for which the law is made now if the same publick end wherat the church aymeth in prohibiting either Pluralities or non Residencie may be procured best by graunting dispensation for both these to some particuler men wee hold the law in forbidding intendeth so much and therefore in this case to dispense is not to breake the law of common right but rightly to apply it to his proper and peculiar vse wherein captiously to cleaue ouer strictly to the letter of it is rather to vnderstand lawes by the words then the intents of them which practise if wee shall vse in those lawes which had the best author and doubtlesse was able to set them best downe wee shall Iewishly keepe a Sabboth in abstayning from all things by the vertue of that law which commandeth thou shalt doe no manner of work fall into the heresie of some who held it vnlawfull vpon any occasion to sweare beecause our sauiour sayd thou shalt not sweare at all and yet in both whilst wee cleaue vnto the letter vtterly dissent from that which the law requireth Now so farre as lawes are Positiue and meerely humane it is in the power of their makers to dispense with them by vertue whereof whatsoeuer is done is not contrarie to the precept because for the doing hee hath the superiors warrant which if wee allow not in Gods lawes many things must bee sinne which doubtlesse were none Heerein if these men can proue that that which man dispenseth withall God doth not we will be content to heare them and must needes graunt that they haue not the authoritie of the superiour and that such Dispensations are without warrant But wee are and shall bee euer readie by the grace of him vpon whose mercie wee relie in all that wee doe to iustifie and maintaine the religious practise of our late Soueraigne in this against those who are willing vnthankfully vnnaturallie and irreligiouslie to depraue and traduce her most vertuous blessed happy gouernment For seeing that Dispensations are some meerely of grace wherein the Prince may lawfully respect one aboue another as in Legitimations Pardoning of heynous faults and such like in which for the dispensed or the dispenser ther is no other necessitie either in the court of man or the court of conscience sauing onely grace because it is to be thought the people and the lawes of euery countrie in these and other such matters haue yeelded this power vnto their Soueraigne Princes euen where they cannot by prerogatiue as with vs challenge so much right wee doubt not but their assertion is to manacle the Kings hands and to binde them in these chaines of their owne making who teach the world that Lawes must haue that force that all Dispensations are vnlawfull and transgressions of them Now touching other dispensations which are called of iustice they are conuersant either about the law of God and nature or about the positiue law of man in the first there is no dispensation from man yet interpretations are allowed to show that the generallitie of the words do not indeede extend to some speciall cases and that of those thinges which strong and manifest arguments teach vs that God himselfe would not haue included in the generalitie of his law Interpretation Declaration and Limitation may bee made and this by the lawyers is called one kinde of dispensation of iustice whereby the bond of the law is not released but the law is interpreted in such case not to haue force according to the true meaÌ„ing of it Now in the other dispensations of Iustice which are bestowed about the positiue lawes of man we must obserue two things first that the law remaining yet the reason in some particuler case doth cease which ought by the prince or the inferiour Iudge in dispensing to bee so declared the second is when the law is grounded vpon diuers reasons whereof some ceasing and some continuing the law is notwithstanding in force vnlesse a dispensation of Iustice bee graunted to vs. There are also besides these dispensations mixt partlie of grace and partlie of Iustice because that he graunteth it it is grace fauour yet it is Iustice because he granteth it to none but vpon iust cause so that when a King dispenseth with any positiue law of man the law teacheth vs to intend and presume both that there is a cause why hee should so doe and that the same cause is iust and sufficient and doubtlesse hee that receiueth such dispensation sinneth not against the law nor his own conscience because hee is by the same authoritie deliuered from the bond of that law by the which hee stood bound So that if the Church ought to honour learned personages not onely in word but indeed as in prouiding more liberallie to help and releeue them by the Church reueneues then for others not so learned because learning doth not onelie profit the owner but the Vniuersall Church and that causes of absence from their seuerall Cures may bee such as shal be beneficiall to the Church and iust as for recouerie of Health if called by his Superiours authoritie if for repulsing of greeuous Iniuries if sent vpon ambassage or to giue attendance if his help bee required for pacifiing of Scismes in other places if his paines bee necessarie for the confirming of the doctrine of the Church either by speaking or writing if his presence be necessarie for consultation about Church matters at some Sinode particuler prouinciall Nationall or generall if some other parts of the Church were in more need and whollie destitute of a Pastor or for any other such cause allowed by those whom the lawes haue trusted with the examination of these things shall wee that are inferiours out of enuie towards other mens respect and grace the due merit of their worthinesse whereof wee are far short make the world beleeue that the great Sinne of Non Residencie hath three goodlie vndersetters which are also broad figge leaues to couer the nakednesse of these learned men whereby many are vpholden in their sinne first rewardes of learning secondlie the power of the state to order the liuing of the Church thirdlie that so they preach they are not to bâ—e charged although they Preach not in their owne parish and make this onelie the originall of the ignorance of the whole land whom to reproue say they was to bee accounted a conuentickler a Puritan an enemie to the state could any thing in the eares of wisemen haue
authority in matters that coÌ„cerne Religion the other that the care of Princes to maintaine Religion ought only to be with these word but to coÌ„fute errors to reforme Churches to call Synods These they thinke to be peculiar to the Pope himselfe The contrary to both these wee are taugh by Scriptures by Historie by Fathers and by Testimonie of some of the Popes themselues who haue earnestly intreated the Christian Emperours to call Councels This then being in the opinion of all that are of sound iudgement both the greatest care and honor to a Christian prince let vs consider a little those pointes that are absolutely requisite for the Religious performing of this duty the person whom wee call the Prince is hee that hath supreame authoritie according to the forme of that kingdome wherein he ruleth In humane actions that they may be performed aright it is requisite that we are willing that we haue knowledg that we haue power with out the first our knowledge abilitie do want motion without the second our motion ability shal want skill without the third our motion and skil shal want strength The first is an vnestimable benefit bestowed vpoÌ„ religious princes from the powerfull Author of all pietie in this respect all men are bound to commend them to God more especially in their prayers assuring our selues that vnlesse wee or they faile hee that hath giuen them to will shall inhable them at length to performe it likewise The best assurance to discerne the Author of this wil is the considerations of the ends which are only two Gods glory and the good of others which being not the scope of their actioÌ„ it is no more possible that God should bee the Author of that will than that goodnes is possible to bee the Author of much euill Ends of doing which lye in the hart of man and are onely discerned by God himselfe are the true discouerers what is the originall fountain of that we doo For the same things are not alwaies of the same nature though the maner of performing be all one if the ends be diuers The second thing is knowledge not of much lesse necessitie than the former wherby hee may bee truely assured what things are vnfit and what are warrantable to bee reformed neither this onely in general and by others but if it bee possible in euery particular and of himselfe A happines wheresoeuer it is neither least worth nor least power to make happy both the Church CoÌ„monwealth This only was thought to bring greatnes ruine both at once into the Church of Rome whilst Emperors being busied with other affairs left the gouernment to the Bishops the Bishops to the Suffragans these to the Monks whose authority knowledge being much lesse all things were ruled with greater corruption lesse truth To auod this Moses coÌ„mandeth the Princes day night to be exercised in reading the holy Scripture next to haue those about theÌ„ who are lerned honest it is a maime to a Prince to be assisted by any that do want either For to be learned without Zeal is to make aduaÌ„tage to theÌ„selues by a publick losse to be Zealous without skil is to couÌ„sel ofteÌ„times to matters that do much hurt As the former maketh a King coÌ„monly to be ouer dissolute so these other do make him to be too rigorous it is a memorable exaÌ„ple of Ioas the King of Iuda whilst he had Ieboida the priest assistaÌ„t to him al things happily succeeded to him to his whole Realme but with his death the King being destitute of such all things as speedily came to great ruine To further the Kings knowledge it is a means neither of least honor nor vse to call Synods of those Churches that imbrace the truth and in them to asemble men of best learning moderation and least partiall whose consultatioÌ„ for disputatioÌ„ is a means both to conteÌ„tious insolent to finde a truth may serue for resolution of such points as weaknes in humility would be glad to learn It is lost labour in any farre vnbefitting the honour of Kings to vndertake with Curiositie pride to get knowledge seeing the one is not desirous to learne the other desirous for to learne too much This hath bin the Care of all religious Emperors Constantine the great in the case of Arrius called the Councell of Nice Thus Theodosius the great in the case of Nestorius the Councel of Ephesus Valentinian and Martian the Councell of Chalcedon against Eutiches Iustinian the Councell of Constantinople against Seuerus the Patriarch of Antioch which renued the error of Eutyches Constantine the fift The sixt Synod against the Monothelyts George the Patriarch of Constantinople Macharius the Patriarch of Antioch their followers the third thing is ability which shall easily receiue greatest strength from hence if all lesser differeces remoued a perfect concord agreement be made with those of the same ReligioÌ„ If Israel and Iuda be at variance both shal be caried into Captiuity the one into Assyria the other into Babilon Thus the Eternall power punisheth our pride the fountaine of our dissention with captiuity to learn vs amitie friendship in a strange land Oh that IerusaleÌ„ were built as a City at vnitie in it selfe If any man yet doubt of the authority of kings in Ecclesiasticall causes ouer sâ—ch persons let them know that inâ— al ages with good warrant Princes haue displaced and iudged men of the Church as ReligioÌ„ reason desert haue moued them Salomon displaced Abyathar and placed Zadock Theodosius Valentinian made a decree that those which were infected with the impiety of Nestorius should be deposed Iustinian is coÌ„mended for deposing Silueirus Vigilius Ieremy his case was heard of the Princes Cecilian Athanasius being wronged appealed to ConstaÌ„tine seeing theÌ„ this cloud of witnesses against theÌ„ let theÌ„ hereafter not so vnreuerently as some haue done account those persons Bauds to al maner of sins in Princes who maintain theÌ„ to be free froÌ„ excoÌ„munication neither need they to fear as some of them say thaâ— this opinion proceedeth froÌ„ a worse cause than froÌ„ simple error But the boldnes of some to excoÌ„municate the Prince at their pleasure hath both giuen incouragement to seek alteration without reuerence pereÌ„ptorily to call that reformation which is but their own fancies hereunto I might add which is obserued by others that this Consistory taketh appeals or the right of redresse for all wrongs offered in Ecclesiasticall Courts from the power of the Prince for they themselues sitting in Christs Tribunall seat it can be neither lawful nor warrantable to appeale from them besides the law giueth vnto the Prince the Nomiuation of Bishops some other Electiue dignities in the Church the custody of Bishops Temporalties during the vacation And patronage paramoÌ„t or right to present by the last lapse but these giue election of Church Offices to their Consistories
and Zeale is thought to bee farre lesse But we will hope much better of these men than that sufferance hath made them proud and their pride more contentious than heretofore And therefore me thinkes it is most straung that any man should haue so little vnderstanding as one of them hath who make vs beleeue that the Countenaunce of the Bishops were more estraunged from them now than euer before for doubtlesse if the great moderation of those persons whom our late Souereigne of blessed memorie thought fit to be aduansed to that place to be called Bishoppes had not with more than fatherly care â—estrained it selfe in compassion towards them from seuere execution of Iust lawes their occasions of complaint peraduenture would haue beene farre greater though not more reasonable but surely the Vnitie of the Church had beene much more There is nothing so daungerous as lenitie in that case where patience giueth occation for insolent contention to be more proud a thing as vnsufferable in it owne nature at all times so then especially most destitute of all excuse when inferiour persons are aptest to prouoke and the things in question in their owne iudgment are of no great momeÌ„t as those then haue don euill offices who haue renued the memorie of almost outworne errors so are they lesse tollerable in this that hauing poysoned the world with so euill opinions they seeme notwithstanding earnestly and humbly desirous to liue in peace assuring themselues that what difference soeuer prosperitie breedes doubtlesse persecution would make vs to be all one but euer reseruing this priuiledge to themselues that the Bishops in submission as offendours must first yeeld But if a man rightly consider the originall of this sinne of contention and what affections they are which giue strength vnto it hee can hardely in reason expect quietnesse to be found in the patrons of this cause pride enuie and vaine Glorie are the originall fountaies of this euill for where inferiour persons both for place and Iudgment haue ouerualued their owne fancies by their owne conceit it is no more like that in humilitie they should once yeeld thaÌ„ it is possible for obedient humilitie to become proude The distance being equall in both only in this the disaduantage greater that wee haue all of vs an aptnesse to doe euill but without grace no possible meanes in our selues to become good Hereunto if we add the second that as out of pride we loue our selues so out of enuie wee hate others no man can maruell if men that are proude vaine glorious and enuious easely also bee founde contentious for that which in different opinions maketh contenâ—iâ—â—s to cease is when men are perswaded of their betters that they are not easily deceiued and of themselues that they may and doe easely erre but all contentions are not of the same nature for some neede no excuse when we resist as we are bound for the defence of a good cause for other a small excuse may serue in that being without order yet they are not scandalous but that which is common with these men is highly sinfull without all colourable show of excuse when they are more vnreuerently bitter than is beseeming the grauitie of the persons with whom they striue and more vehement than is aunswerable to the cause that they would defend For the seruant of the Lord must not striue but must be gentle towards all men apt to teach suffering the euill men patiently so that if any man had these defects that were an aduersarie in this cause We must instruct them with meekenesse that are contrarie minded proouing if at any time God will giue them repentance that they may knowe the truth If any man teach otherwise hee is puft vp and knoweth nothing but doteth about questions and striffe of words whereof commeth enuy strife raylings euill surmisings all which are to no profit but to peruert the hearers And surely as the Apostle telleth vs Where enuie and strifes is there is sedition and all manner of euill workes But if after so much patience so many fould cleare and modest defences of a iust cause any man lust to be contentious we haue noe such custome neither the Churches of God Thus Coutention through the corruption of our nature being seldome limited in the end becommeth Inordinate and a foule sinne and so consequently without warrant when either we contend about that which is so true or so trifling that we ought not or whether we contend in that maner that doth not become vs or in that place or last of all with those persons that are vnbefitting The error in the first is that of the disciples which should be the greatest which exaÌ„ple saith Beda is willingly reade of many that desire fâ—oÌ„ the Scripture to findâ— example to warrant them to the like coÌ„tention but saith S. Ambrose if the Apostles contend it is not made a pretence of excuse for vs but set downe for a Caueat In the second the fault in those clamorous rayling and vuciuill speaches by aduersaries of all sides wherein if some in our Church had not beene too forward to aunswere their aduersaries in the same kind the best causes had beene handled with better praise and the worst had beene performed with lesse blame hence commeth it that hee who for learning hath not deserued least for the defence of our Church for modestie of writing onely excepted hath deserued best The place and the persons are ordinary circumstances to make our contentions to bee more faultie but seldome though the Scholeman say otherwise doe I finde any reason for men of the Church for to warant either ForÌ„whereas there is amongst vs Enuying strife and diuisions are we not Carnall and walke as men For saith Salomon it is a mans honor to cease from strife but euerie foole will be medling And doubtlesse if in this cause of the Church gouernment many whose conditions and learning might Iustly haue inioyned them silence had not beene medling Moderation with Grauitie might haue determined that cause which stoode only supported with a hott Zeale And seeing the best warrant of our actions must be the sincere Testimonie of our conscience from a true feare I wonder how some Inferiour and meane men could thinke it lawfull for them to vndertake a matter of that moment nay to receiue it being almost deade when men of farre greater learning and dwiseome did remaine silent some excuse peraduenture I could allowe him if others farre more worthie had not had as much Zeale and had not beene as farre better able to defend the cause but it may be he taketh his labour to be well imployed hauing made in his opinion for the good of the Church a benifit of that small Talent which God hath giuen him Other ends for which the world hath censured him hardly I dare not accâ—â—â— him of for who am I that I should condemne
the statute required in this kinde It is like he rather desired to tell the world that he was an actor in the troubles of that time then to giue reasons for that which he and they did or to craue with submission pardon of the Church for that which they did not Aboute the yeere saith one 1571. subscription was inforced vpon the Ministerie for which cause in that time certaine men wrote an admonition to the Parliament opening diuers things worthie of reformation whereupō arose great volumes of prouing defending c. But in the middest of these fiery contentions a goodly space of quietnes about the time that the reuerend father Maister Grindall was Archbishop of Canterburie c. after the said archbishops death there came forth a new fresh assault of subscription vniuersally imposed and againe inforced vpon all the ministers in three articles first of the Queenes maiesties soueraigne authoritie ouer all persons c. secondly that the booke of common prayer and of ordayning Bishops Priests and Deacons containe in it nothing contrarie to the word of God c. thirdly to allowe and approue all the articles of religion agreed vpon by the Archbishop and Bishops c 1562 and to beleeue all therein contained to be agreeable to God The Ministers offered freely and willingly to subscribe to the first article of her Maiesties most lawfull authoritie and for the other two they refused to doe any further then by law they were bound and namely according to the statute made for that purpose Anno 13. Hereupon many in diuers shires were suspended from the execution of their ministery and some depriued And in another place We cannot tell whether we might by the lawes and order of this realme subscribe although it were otherwise lawfull by Gods word it concerneth the whole state aduisedly to consider that the holy ministers of God be not oppresse lwith an vniust subscription This the author calleth in another place the first great storme that fell vpon them and in another place this he maketh to be the fruites of subscription that the unpreaching minister and the non-resident are both warranted by it and in another place it is meaning subscription against many good and learned ministers and some it thrusteth out Others before this author both for time and worthines haue stifly but I doubt scarse considerately refused obedience in this point The some of all their reasons tending to this end that many obscure vntruthes were contained in those things whereunto they required that they should subscribe all aiming at this that nothing was euer so greeuous in the Church to the humours and dispositions of these men as to giue by subscription their allowance vnto that which the lawes had done One of them to the Lords of the councell speaking of subscription when D. Whitgift was made Archbishop and set forth his vnaduised deuise of subscription it seemed as a strong pot of brasse that would soone haue broken in peeces all the power of poore ministers and made discipline in vtter contempt I will only put the reader in minde that though it were no dishonor vnto his grace to be the author of so wise an order for the Church yet the same by their owne confession was a lawe before her Maiestie had called him to be a Bishop another for it were endlesse and of little vse to alleage the reasons of Iohnson preacher at Northhampton of Grayer and many besides published to this end being more learned yet in my opinion lesse religious thē the rest hath set downe some reasons why the Bishops doc vrge subscription t◠her Maiesties authoritie in causes ecclesiasticall first for a hope of a more sure setlednes to themselues and their followers that none may hereafter preach against the lordlynes of prelates that none may preach against ciuill offices in a preiate that none may speake against baptisme by women that none may preach against an vnlearned ministerie that none may preach against any corruption yet established whatsoeuer A strange collection thus to aime at the intention of making lawes But we say no otherwise of him then a father did in the like case His words showe vs wholy what he is and if we therefore know him not because we haue not seene his face neither doth he knowe himselfe because he doth not see his face But these doubtles and such like are but as Saint Hierome calles them the hissings of the old serpent For wise men would haue thought that these had had nothing to haue spokē vnlesse they had propounded this to thēselues to haue spoken euill But seeing the tenor of them all is all one an vnreuerent estimation and speaking of men in authoritie and lawes that are made by them a fault surely not small nor easily forgiuen if the cause were vertuous I must needes before I answere them giue them this aduise which I hope some will follow they that do as Gennadius reporteth of one Seuerus seduced to bee a pelagian acknowledge their loquacitie with him and keepe silence vnto death that they may recompence by their silence what they haue offended in speaking Now before we answere this which they haue alleadged against subscription the consideration of the nature of that doubtles must be fittest which in all reason ought to be accounted the best warrant to excuse them both in this and the rest which they doe refuse a reason which cannot be the same to all and in those in whom it is found without deceite they are rather to be pittied and instructed then to be vrged to that which how lawfull so euer their conscience gainesaying they doe make a sinne For though the conscience of man allowing cannot make that to be no sinne which the lawe doth yet the conscience forbidding may make that to be a sinne which the lawe doth not And therefore amongst men of wisedome and vertue there is no Plea that ought to be heard with so much attention as when men for that which they doe or doe not truely and sincerely doe alleadge their conscience Now as the coullorable excuse for refusing to subscribe must be the weaknes of such mens conscience who were perswaded in themselues the things to be vnlawfull whereunto they were required to giue allowance so surely a double fault must lie vpon them if there be any such who making no conscience of those things pretend only the greatest bond vpon earth to be the lawfull warrant of refusing of that which they would not doe And surely where feare and humilitie are both wanting there it is ouer much charity to thinke that they make a conscience All men vnderstand not aright what that is which they alledge for themselues when they say their conscience There is naturally ingrafted in the heart of man that light of nature which neuer can be put out that telleth him that no euill is to be done Now reason according to the knowledge that it hath
our errour or defect bee the burden of that euill must in the end fall vpon our owne heads In which respect euen the heathen themselues thought it vnmeete to offer that vnto God which was impure or vnsound or alreadie giuen or else not truely their owne to bestow Now concerning the vse of those riches whether in moueables or lands which out of mens deuotions were consecrated to holy ends their bestowing is not for God who hath no neede of any thing that is ours seeing the earth is the Lords and all that therein is but because it is our good and aduantage to bee exercised with donations of that kinde he accepteth them to no other end but to haue them imployed to the endles continuaÌ„ce of religion it selfe So y e inexcusable is the sacriledge of those men who robbing the Church seeke by that pollicie to ouerthrow religion and their opinion is not altogether sound who think no more fit to bee the possession of the church then may serue by a false proportion of theirs to make a naked and bare allowance to some inferiour worthlesse men of the Clergie to whom notwithstanding whilst necessitie want of due prouision inforceth them to beg their maintenance from the Layetie they vnproportionably commit the greatest weightiest authorities in the church wholly or principally to be ruled by them as if naturall and politick wise men did not think that they might iustly challenge an ouerswaying of their Counsells whose verie liuing food rayment must be deducted out of their coffers to whome they will be content so long to be beneficiall and liberall as nothing by the Clergie either in doctrin or discipline shal bee performed contrary to the liking of these men So that the complaint of the pride authoritie in church-men is onely from hence not that in deede their riches are too great but that the maintenance which they haue alotted from antiquitie and happely by good lawes confirmed vnto them is a free and absolute right and possession no wayes depending vpon the courtesie and fauour of laye men who for the most part expect obedience and seruice where they are voluntarily content to afford alowance Men seldome being willing to be reprooued by those men whose condition is absolutely to depend vpon their maintenance This being the ordinarie effect of liberalitie in this kinde beesides that patrons to the Clergie may grow poore that all men at the length become wearie to be continuall giuers Seeing then we can haue no exemption from publishing of that gospel without a woe by which the earth hath men vertuous and the heauen glorious and that without maintenance all the fathers are of opinion it is lawfull to substract our labour and that this maintenance can neither bee conuenient nor perpetual if it be Almes wisdom hath found it out which our Fathers beefore vs haue practised that it was not thought a great honor to those that did it enough onely to build churches to furnish them with rich ornaments not so much to further deuotion as to bee a treasurie for what want soeuer the church might haue as also because these moueables were subiect to casualtie to prouide that the church might haue for perpetuitie a large indowment of inheritance in lands so that seeing wee goe not a warfare vpon our owne expence nor plant not those vineyards wherof wee are or can be debarred to eate the fruit nor feed not those flocks whose milk ought not to bee our foode and seeing all that wee doe is accompanied with a hope which seldome faileth to aunswere the sowing the reaping of other men It were a thing vnreasonable and vnhonest to crie so much for either learning or paines extraordinarie in the Clergie vntill first we had in all parts of the land sufficiently prouided for the maintaining of them For doubtlesse seeing their function deserueth honor whâ—ch seldome amongst men is performed what worth soeuer bee in the persons where their abilities are small this beeing the common fault of our corruption to think a want of desert whersoeuer there is a want of reward It is fit that the maintenance for all though not for all alyke were such that the reuerent and estimation which many desire ouergreedely hunt after Cato might not aske but the common wealth should bestow it vpon him for his vertuous merit without sute And doubtlesse without conuenient liuing vertue shall want honor and contempt must needs follow wher that is wanting For howsoeuer the best preachers ought to shun it to auoide pride yet they are willing to be honored that they may be followed and though wee preach not to receiue reward or recompence which wee ought to bee willing if wee were able to doe without others yet wee receiue recompence and reward that wee may preach Neither in this doe wee demaund what nature and reason can deny vnto vs for the labourer is worthie of his hyer Now seeing the Clergie ought to haue a fit maintenance and that some cause ther was in all ages why besides sundry other more rare Donations of vncertaine rate the tenth should be thought a reuenew so natural to be alotted out vnto God let vs consider a litle without offence both the conueniencie of this proporcion and what some reformers displeased with the name of Tythes a thing in their opinion Iewish and Cerimoniall haue in stead thereof offered by way of aduise vnto the church as a conuenient meanes of allowance for her Where seeing maintenance for the Clergie is all that wee stand for wee hope their indifferencie cannot but graunt vs this fauour that it may arise out of that proportion and in that manner as all antiquitie before vs haue thought fit vntill they shall finde out some other meanes whereby the allowance may be certaine and much better And herein though wee make not the practice of Abraham who gaue the tithes of what hee had taken in war vnto Melchisedech to bee a rule of an absolute necessitie to all men that any way are increased and shall liue now yet seeing it was then done by him who it is like knew better what was fit then wee doe and paraduenture was to bee an example to the faithfull as well in this as in other things who therefore amongst other reasons are called the sonnes of Abraham and at that time when the cerimoniall law was not commaunded with so great strictnesse it may bee a better warrant for the children of the Church to prouide for her allowance by example then to hazard such new inuentions of our owne as beeing reiected in this respect onelie that they are new wherein they are subiect to much preiudice are not altogether so like to afford vnto the Church a maintenance either of that indifferencie or continuance as tithes doe For doubtlesse euen these would bee much diminished and detaind if antiquitie and custome did not tell vs that were fit which
lament for them because they are with God This stoicall age need not this doctrine it is sinne to forget that wee are friends and christians 20 The Priest praieth for the Prince and the people answere of another matter That praier which wee offer vp for that power vpon earth which doth rule ouer vs if the people answere with this voice and mercifully heare vs when wee call vpon thee is no fault to bee done and peraduenture were a fault not to bee done Litle things will offend them who can bee so curious to mislike this 21 Crossing in Baptisme Popish And yet to Baptise vsing the signe of the Crosse is not popish Wee are not of their mind who thinke the crosse whereupon Christ suffered was like Pithagoras letter neither is this crossing a sacrament though it put vs in mind of our manfull fight vnder the banner of Christ crucified wee vse it not as bestowing a grace vpon vs but thankfullie remembring what was done for vs a Signe that may be vsed amisse wee can forbeare if it please the Church but in the meane time wee can and doe vse it with obedience beecause wee doe know how 22 That all may bee saued all trauailing by land or by water It were pittie but their mouthes were stopt who forbid vs to pray that all men may bee saued It is the reuealed will of God and although wee know that all are not yet beecause wee know not exactly who are and that our desire is extended without exclusion equally to all in that sence as our sauiour willeth so wee wish and desire that all men may bee saued for those that trauell if a blessing come vpon them whilst they trauel to good ends by land or by water and this for our prayer the church hath an interest by the communion of Saints if they trauel to euil ends and finde successe this mercie serueth to make them better and therfore as wee pray that God would strike through the loynes of those who rise vp against him and against his annoynted so whilst wee know not definitiuely who are such Indeffinitly wee pray for his defence to all those which trauell by land or by water where politick respects or Gods reuealed will particularly forbid not ther Charitie commandeth for to pray for all 23 Bells and Organs are from Popes To refuse them for that reason were rather mallice then wisdome for seeing the one calleth by the sound the people to the Temple the other by sounding furthereth the prayse of God in the temple it is not their author that can be a reason to make vs mislike either they ayme at some other end whom so harmelesse inuentions can so much displease That wee worthely lamenting our sinnes may obtaine of thee perfect remission they tell vs not in this what they doe mislike and therefore wee will accept of their gentle allowance wherein they say this requireth a fauorable exposition that the words were well ment as they were appointed for vs. 24 On Christmas day it is said thou hast giuen vs thy Sonne this day to bee borne of a Virgin the same words wee vse all the weeke after as if Christ vpon euery day had bene borne a new I hope it is not the memorie of his Natiuitie that doth displease them If this day when perhaps it was not be that which in this they do mislike the Church tyeth no man to so strict an acception of this day as if it were ment this verie particuler day but that it may without offence bee vnderstood of the solemnitie of that feast if they haue learned to think and to speake otherwise wee haue no such custome neither the Church of God 25 Scripture openly abased to shew a necessitie of Baptisme from that place except a man be borne againe of water and of the Spirit Wee hope a necessitie they will not deny of Baptisme and if this place bee not sufficient to proue it wee will be readie to afford them other if this be that which offends them our interpretation of it other haue told them concerning this wherein their negatiue is all that is alledged that in expositions of Sacred Scripture where a litterall construstion will stand the farthest from the letter is commonly the worst 26 That wee pray for the dead when wee say remember not O Lord our offences nor the offences of our forefathers No but because God punisheth temporallie sonnes euen for the iniquities and transgressions of their fathers as the infants in the flood in Sodome which they well knew who asked our Sauiour who had sinned this man or his father and that wee goe on for the most part to fill vp the measure of our fathers sinnes which must fall heauie vpon vs when it commeth with a double force therefore not for them but our selues wee say Remember not O Lord our offences nor the offences of our forefathers 27 Out of the Collect vpon Sainct Michaels day prayer is made for the help of Angells And why not doth any man think that they doe not help vs beeing ministring spirits and seeing he hath giuen his Angells charge ouer vs may not wee pray to haue their assistance wee onely aske them as Christ thinkst thou that I cannot pray to my father and hee will giue moe then twelue legions of Angells If any thing bee misliked beesides these these being but small occasions of so great a difference our Church doubtlesse hath many which are able and wil be willing to giue them what satisfaction they can demaund but if it offend them beecause it is auncient or solemne or sober or charitable wee are sory for their weaknesse but wee had rather offend them then the whole Church of God CHAP. XIIII ¶ Of Tolleration of diuers Religions and how far discenting opinions from the true Christian faith may and ought to bee permitted in one and the same kingdome THere are few kingdomes in the world which haue not at some times diuersities of religion nourished and brought vp in the bosome of them for the enuious man whilst others sleep is watchfull and diligent to sow Tares these vsually either in mercie or for their nearenesse to that which is good are suffered to grow till the time of haruest If naturall bodies of men either had no diseases or that rest were not sometimes auaileable to procure their health Wisdome were a vertue in Phisitions of litle vse and vndoubtedly patience would bee thought Sloth But seeing the eyes of councell in all euills that are looke not so much what they be as what they may bee and that the best perfection which humane indeuours doe or can receiue is from that leysurable maturitie that times affoord moments and instants being onely fit either for powres infinit or for weaknesse that is furthest from them all men haue as much reason not ouer hastely to censure what the wisest doe as the wisest haue warrant and example not ouer hastelie to performe
repent wee shall likewise perish But concerning the permission of Sinagogues vnto them all men are not of one minde seeing dayly in them blasphemies are vttered against our sauiour Christ yet wee doubt not to affirme that these may be graunted with some cautions as onely to reade the Scriptures and to pray but not to teach where the reason for them and the Turks to haue Temples is not all one seeing these both haue the promise Call vpon God reade the Byble but the Turks doe not If Kings for intollerable exactions as hurtful to their state banish them out of their realmes it is lawfull and yet if otherwise they permit them surely in neither they offend God Charitie ought to make vs carefull to instruct them in the way of truth but vnwillingly wee dare not compell either them or their children to be Baptised 2 The next are Idolatours to whom wee denie not but permission if it please the state may lawfullie bee graunted to liue amongst vs. Yet euen these with the same limitation as the former were neither that wee communicate in their Idolatrie nor bee of too great a familiaritie and nearnesse with them nor bee suffered as some think with such to contract marriage for seeing the Infection of Idolatrie creepeth as a contagious disease and that all neere conuersing must gaine at length if wee cannot alter them an approbation or tolleration of what they like it is not euer safe though to permit them in a kingdome yet to conuerse any nearer with them then with meere strangers But I see not how this can be the opinion of those men who thinke it vnlawfull to shun the plague But we thinke not as they doe who hold it lesse safe to haue any nearenesse with an Idolatrous Church than with Turkes or Iewes Imitating the blindnesse of the Israelites in times past which had the Iewes in greater detestation than the Idumaeans the Aegiptians or the Assyrians but the wrath of God was kindled against them for this sinne and the comparison betwixt these is not all one where the disstance from true Religion is not all alike Now a greater question concerning Idolatours is this Whether a Prince may tollerate and graunt Churches to Idolatours for Idolatrous worship One of the best learned in our age thinketh that to say it might so that they abstaine from balsphemous Doctrine and Idolatrous worshippe were in his opinion not to aunswere ill but seeing the custody of both the tables is committed by God vnto vertuous Kings and that pure Religion is or ought to be the principall part of their care seeing they beare the sworde of authoritie to make such to feare as doe euill and that few euils are worse than Idolatrie we say it is not lawfull to permit Churches to Idolatours but rather to ouerthrowe their Idols superstitious worship yet not their TeÌ„ples but to conuert them to a holy and a better vse a duâ—tie surely well performed as it hath and shall be the honor and happinesse of vertuous Kings so it is not a worke to bee permitted to the audatious violent and vnruly multitude Neither doe we thinke all ouerthrowing of Idolatrous Temples to be vnlawfull seeing those which vertuously Constantine the great did only shut and Iulian afterward did set open Valentinian and Theodosius did worthely pull downe It was fatall To Dauids house Salomons promission of two religions and we will require no better testimonie to disproue this thaÌ„ the eloquent oration of the league to the King of Fraunce a speech surely as fit for vs if either there were daunger or feare of so much euill Your Maiestie saith hee looking into the memorie of things past may sufficiently perceiue that as long as France hath been vnited vnder one ChristiaÌ„ religioÌ„ she hath made her glory renoun spread through all countries she hath caused her valour in armes to be proued felt in all places of the world she hath alwaies been victorious ouer all the enemies of Catholicke religion and hath done so many honorable actions and atchiued so great and happy conquests against Infidelâ— that it 〈◊〉 such glory among the Asians Africans Indians Persians Tartarians Moores Sarrazins and others that al the Christians in Europe by them are called Frenchmen for that because those strange Nations haue only felt the armes of FrenchmeÌ„ they haue also coÌ„prehended all the Latin Churches vnder the name of France FrenchmeÌ„ But since France hath been diuided and rent with two Religions let vs see how much it hath lost of her auncient renoun she that commanded a great part of Europe that coÌ„quered countries fâ—r distant froÌ„ her that at her only name made diuers warlike nations to tremble is found since this vnhappie and vnfortunat diuiâ—iâ—n to be reduced into such extremity that in the middle of her brest she hath receiued forraine powers she hath in a manner receiued the law of her neighbours and of her enemies that cruel turning her sword against her own Intrayles although she was Inuincible in respect of all other NatioÌ„s she is now her self so Imbased vanguished ouerthrown which is the fruit that this venemous plant of new opinion hath Induced which seemeth to be at the poynt ready to giue more dangerous thrusts if according to to the expectation which we all haue conceiued of your wisedome piety It pleseth not your Maiesty spedely to take order therein much more was vttered to this effect showing the opinion which they haue for any TolleratioÌ„ of diuers religions which since some of theÌ„ in other places haue been well content earnestly to sollicit that they might obtaine it was the error of S. Austin to thinke that men by violence ought not to be coÌ„pelled to the faith But after seing many cities of the Donatists conuerted by the Imperiall lawes and returning to the true Church he thought seuerity fit to be vsed where linity and mercy would doe no good The next are Heretikes who are neither simple Infidels nor Idolatours but obstinately erring in some fundamental point these neither faile all alike nor fall all at once For the beginnings to slide in this case are easie thought to be without daÌ„ger whereas in the end it is deadly such proue Apostataes froÌ„ the whole Church The Arrians the Nouatians the one denying the diuinite of Christ the other Repentance vnto those that sin were not hoth a like dangerous although both by the Church were condemned as Hereticks â— Cyprians opinion some other in Africa who held such as were Baptised by Heretickes that they ought to be Baptized againe and some peraduenture amongst vs whose errors concerning our Church are not lesse dangerous are to be respected by the Magistrate in a different manner from such Heresies as Arrius held with these perswasions conferences are to be vsed after which if they continue obstinate Excommunication the censure of the Church is to cut them off wherein notwithstanding
an oâ—her mans seruant He standeth or falleth to his owne Master And yet as that morall wise man saith It little skilletâ— with what minde that is dâ—â—â— which is euill done because thâ—â—â—ede is seene but the minde is not It is no praise not to doe thâ—â—â—â—ich thou canst not And if the best excuse bee allowed both to him and others which can be afforded in so euill a cause wee must needes say That centention in the Church is the hurtfull effect of indiscrete Zeale And howsoeuer men bouldly apply that to themselues which was spoken by our Sauiour Christ. The Zeale of thine house hath euen eaten mee yet they little consider that with this Zeale of Gods honor which eateth them they haue no warrant that Gods house should be eaten by them true Zeale saith S. Austine desireth in his place to amend what is a misse but if he cannot he doth tollerate it and sigh for there is a Zeale that proceedeth from rancor and malice but not from loue Extraordinarie Zeale which exceedeth the limits of our priuate calling is then only no sinne when it proceedeth from the power of the spirit and not a priuate motion the same spirit warranting that Zeale by giuing an extraordinarie power as also an vnresistable strength all which were found in our Sauiour in the sonne of Eleazer in the Sonnes of Leuie in Elias and diuers others And if the Pleader hath performed any thing either more powerfully or more effectually than other men we are readie to confesse that this newe Contention arose from a holy Zeale But under this colour daungerous attempts haue beene committed in Gods Church Thus Anabaptist in Germanie cut off his brothers head in the sight of his Parents perswading them that the holy Ghost was the Author of that fact But because he could not make the Magistrate to beleuee so much hee himselfe by their sentence indured the same death And it were fitt all these Zealous murderers of their bretheren by their hot contentions were examined by the Magistrate of their lawfull calling for it is great pitie that Religion and Zeale and sometimes peraduenture a good cause all which are most innocent should suffer the reproach of a shamefull Act but such Zealous persons haue beene in all ages who vnder pretense to reforme Religion haue been the worst meÌ„ and the greatest enemies that Religion had when Claudins Nero gouerned there were some that called themselues Zealatours and vnder that name were earnest for Religion vntil theÌ„selues had brought fier to consume the Temple for which they stroue and surely if humane reason haue leaue to coniecture what is like to be the euent of these euils Atheisme propanenes and sacrilege must al enter at the dore of Contention to burnvp Religion to robbe the Church And howsoeuer peace be best built vpoÌ„ redeÌ„ptioÌ„ of wrongs for otherwise to make an Vnitie without repeting the causes of discord is but rather to please vs with the name than with equitie to compound the wrongs wherein if we had beene the first yet it may appeare that we are not willing to vrge the Authors of these Contentions too farre in giuing a beginning to his euill surely their fault must needes be the greater which will not suffer it to haue an ende alter principium malo dedit alter modum abstulit neither can we excuse the bitternesse of some whose paines were little required to haue laboured in this cause as the former in the impure coÌ„tentions of Martinisme defaced the gouernment of the Church in the persons of Bishops and Prelates so the other sort did lead into conteÌ„pt the exercises of religion in the persons of sundrie Preachers disgracing as one well noteth the higher matter though in the meaner person we can be coÌ„tent to thinke that in many the beginning of these euils was a detestation which they had to the Church of Rome But we wish such men to know that first they haue iniured greatly the Church of Christ by hindering that increase which Religion in this Land might haue had if these violently had not beene ouer willing to contend with all men and then that as there is nothing of more vse so nothing in respect can be of greater daunger in ReligioÌ„ thaÌ„ Zeale is for this if it be directed aright is mother of much â—olines but being mislead is the Adulterous stepmother of much Hypocrisie and doubâ—lesse the corrupt fountaine of the greatest and most daungerous contentions that haue troubled this Church haâ—â— bin the faise opinion of vndiscret Zeale and when our contentions growe strong they spoyle saith Soloâ—â—â— a house full of facrifices and lest they should thinke wee are willing and esteeme it an honor to contend with them we say we haue taught the truth the auncient and perpetuall gouernment of the Church we haue maintained the reformed discipline by the example of the first and best Churches after the time of persecution we teach nothing but the pure Gospell of Christ wee administer the Sacraments as wee ought we are and haue learned to bee obedient to those that rule ouer vs we wish and prouide that the Ministerie of England may be learned that men may be diligent in that honorable fruction committed to them that all Idolatrie and superstition may be banished in one word that the Church may be cured from all their infirmities by the hand of authoritie and those lawfull meanes prouided for her safetie that noe rayling and contentious speeches to the disgrace of any mans person may be vsed by vs and if any man teach otherwise and consenteth not to the wholsome words of the Lord Iesus Christ and to the doctrine which is according to Godlinesse hee is puft vp and knoweth nothing but doateth about questions strife of words whereof commeth enuy strife raylings euill surmisinges froward disputation of men of corrupt minds and destitute of the truth which thinke that gaine is godlines for doubtlesse the wrath of man doth not accomplish the righteousnesse God for where enuy and strife is there is sedition and all manner of euill workes but wisedome that is from aboue is first pure then peaceable gentle easie to bee entreated full of mercy and good fruits without iudging and without Hypocrisie and the fruit of righteousnesse is sowne iâ— peace of them that can make peace Wee therefore beseech you breathren by the mercies of Christ Let vs be all of one minde let vs seeke peace and ensue it let there be noe strife I pray you betwext you vs neither betwext your beardmeÌ„ nor our beard-men for we are Breatheren But if they will needes proceede in this intemperat manner to nourrish the flame of these vnhallowed Contentions which both strengthen the aduersaries and weaken our selues we can but wish that authoritie may cause their writings to bee abortiue and not see the Sunne but if their policies in this doo preuent lawes