deceiued who say that Titus or Timothie had an extraordinary vocation for they were chosen by the Apostle and were the Schollers of S. Paul Quae accepi à Domino saith hee catradidivobis The things which were taught to mee by our Master Christ these haue I teached you Yea doe we not see how in the very time of the Apostles themselues when the extraordinary spirit was giuen to many there was iealous warnings among them against extraordinarie Pretenders Audiuimus quosdam ex nobis c. we heare saith the Apostle that some haue gone out from among vs who haue troubled you bidding you to bee circumcised quibus mandat a nulla dederamus to whom no coÌ„mandement was giuen An euident Argument that no man might enter into the Church without Apostolicall ordination notwithstanding the holy Ghost was frequently giuen and extraordinarily to manie by God himselfe immediately Briefely this extraordinary Vocation hath neuer in no time beene seene but accompanied with such miraculous graces as did sufficiently warrant it from doubt or calumnie which makes mee thinke that hee who is in this Libertine and corrupted age will pretend extraordinarie calling he had neede to qualifie the same by extraordinary markes The Lord God indeede who Master of all creation of all redemption and of all Reformation and for common doth worke by naturall and ordinary meanes in all these three when he will to shew his power and glory he will worke aboue and contrary to Nature and to her order as hee made the Red Sea to diuide for Moses and the Sunne to be fixed for his successour Iosua as he suffered by way of reformation the Asmoner to be for the time both Kings and Priests in one person as nature it selfe following the same doing of God her Soueraigne Lord albeit for the ordinary she worketh to procreation and generation of things yet sometimes she workes deuouring inundations and pestilent plagues which although they seeme to destroy yet they are necessary purgers of nature for the time euen so there hath beene in the beginnings of Christian reformation extraordinary things done by good men in case of so great exigence and necessitie as was but these extrauagant interims are neuer to bee drawen in rule The tyranny of Rome hath enforced that kinde of doing the cruell martyrdome first of Sauouarola and then of Hus for their cries of Reformation their deceiuing of Caroliu 5. and two succeeding Emperors in their designs of reformation their barbarous persecution of the Protestants of France and Germany by bringing vpon their neckes the Arms of the holy league for their protestation to haue the Catholike Church reformed These mad Christian people despairing of generall reformation by ordinary means and authoritie of Princes and Prelates to attempt it with some disorder and violence wherein some haue beene better some worse accoding to the diuers mindes and meanes of Reformatours in diuers places all tollerable for the time none perfect but that which hath beene done after these Iewish reformations whereof we speake and to speake ingenuously of all these which haue been it seemeth that no worse carriage hath beene in any then in those of Scotland and France albeit mooued by godly and reuerend men yet because they were attempted against the auctoritie Royall for the time which was the reason why they fell forth as a furious Northerne tempest threatning a common otherthrow in place to reforme Policie and Prelates they did destroy both enrage the people eiect the Prince shake the whole state and make their natiue Countries a bloudy stage of domestick and forraine ambition that it may be iustly said thereof as Cicero did reproach to the vnhappy Brut us Bona inâ—…o optima causa sed mihi crede foedissimè per acta a good cause yea a most good cause but beleeue it most miscreantly gouerned A much better act was that of George Prince of Henault who being but a ciuill man did reforme the Pontificate of Meresburgh For albeit he was not ordained by Pontificiall authoritie yet as he affirmes in his Apologie for that act he did procure vnto himselfe an ordinary vocation and canonicall Election by the whole Chapter of that Cathedrall Church who had their calling in the Church of Rome and did ordaine him a pastour with power by their aduise to reforme that seat for there be diuers of the Catholike Romane Cleargie who doe not hold euerie ordination vnlawfull which is not approoued of the Pope witnesse the late controuersie betwixt him and the Venetians for the Abbey of Policena where he did ordinate his Nephew Cardinall Burghesio they one of their own Citizens who did inioy it Better yet were these Reformations of Germany performed by Wicliffe Luther Bucer Farelluâ—… Viretus and others whereof some being questioned before the Emperor were neuer demaunded vpon their calling because they had gotten order within the Church of Rome yet perfectly good were none of these Germane reformations neither because the greatest part of them were onely Presbyters and had no Episcopall authoritie to reforme But of all these Reformations which haue beene lately in the Catholike Church that of England hath beene most vpright perfect and agreeable to the Architype of Ierusalem as you shall hereafter more cleerely perceiue where Prelates and Princes doe erre and Princes and Prelates againe to whom onely the authoritie did belong did reforme both themselues and the people retaining alwayes in their Church the Primitiue Ecclesiasticke gouernement with so many of their religious Rites and Ceremonies as were agreeable with Catholike Antiquitie and not contrary to Gods word resolued to part no further from Rome then she hath parted from the veritie which was the reason why this Reformation came not as a storme into the ayre nor in a Commotion but like vnto that Sibilus aurae tenâ—…is wherein the Lord was so that amidst the fearefull thundere and coruscations of Europe it did confirme the tranquility of that kingdome in a miraculous sort and did truely procure vnto the late Queene of blessed memorie that braue word Circundita Marte quiesco So that it might haue beene said of her feminine Raigne as it was said of the gowne of that great Orator Cuius sub iure togaque Pacificas sauus tremuit Catilina secures How many forraine machinations did she illude How many intestine Catelines did she surpresse how did shee cut the crust of the Spanish ambition with such dexterity as a second Iudith cutting off the head of Olophernes Cranmer Bishop of Canterbury Primat of the English Church Latymer Bishop of Wighorne Hooper Bishop of Glocestre Rialey Bi of London these were lawfully ordinate Bishops in the Church of Rome King Henrie the eight and his Successors Edward the sixt and Queene Elizabeth were lawfull Princes to both which according to the exemplar of Ierusalem and vnto that which was due to their Predecessors in the Primatiue Church did belong the power to reforme themselues and their kingdomes and Iurisdictions to
the which reformed Church of England the graue and learned Beza giues this vertuous testimony If saith hee the reformed Church of England doe persist as they are ruled by authority of Bishops whereof some of our age haue bin famous Martyrs and most worthy Pastors and Doctors let England enioy that singular blessing of God which I pray the Lord to continue with them said he Alwayes for this point we may conclude thus that in case Prelates should become Papall and Idolatrous that Presbyters might reforme with their tongues but not with hands preach reformation but not pull downe Churches perswade and illuminate mens consciences but not concitate popular tumults The third thing which we mark in these reformations of Ierusalem is that things were reduced not to the times immediately preceding nor other then vnto Primitiue Institutions for saith Daniel Wee haue sinned O Lord not against Dauid nor Samuel but against the lawe of thy seruant Moses who was their lawgiuer And here is the maine point wherein doth stand the perfection of all Christian reformation that the doctrine gouernment of the Catholike Church should be conformed with euery thing which was in the Primatiue Church whereabout there be some little diuersities in opinions but no man yet hath bounded it more narrowly then the first 300. yeeres except this heteroclite Clergie of the late Presbyterians who will precisely limitate it vnto the dayes of Christ and his Apostles taking aduantage that way as they thinke to discredite Episcopall Regiment because forsooth there was no mention then of Diocesan Metropolitan and Partriarchall Bishops And so fantasing to reduce the Church policie to the termer wherein it was immediatly after Christs ascension at which time there was no need but of Presbyters before Cities Sheriffedomes Prouinces Nations were conuerted who doth not know that the policie of the Church behooued to encrease with the encrease of faith it behooued to haue a Bishop before a Diocesan Bishop and him againe before a Metropolitan Bishop the Metropolitan before the Patriarchall authoritie But these bee headdy inuentions of poore and clandestine Synagogues who cannot pretend for themselues any learned Patron except it be falsely Not Luther not Melancton not Bucer not Zuinglius not Zanchius nor Caluine These were no dreamers they were graue and sage Diuines farre of as you shall heare by their owne testimonies from bringing into the Church of God such Anarchies and popular Tribunates yea they cannot betake themselues to any of our own Protoreformatours not to Iohn Knox who howsoeuer in the point of the Ciuill Magistrate to speake ingenuously he was somewhat extrauagant yet he was a great and good instrument of God and in this point of Bishops wise and conforme the time being considered as you shall heare hereafter CHAP. VIII A limitation of the Primitiue Church whereunto we are to appeale for Reformation which the iudgement of the best Reformators touching the meanes thereof BVt to proceede touching the Primitiue Church I say that whatsoeuer is in the Church it is either Doctrine Policie or Ceremonies what concernes doctrine doth limitate the Primatiue Church to the dayes of Christ the Apostles and Euangelists that nothing is to be admitted for doctrine but that which the Spirit of God did penne by their hands what concernes euery particular Act in policie or custome in Ceremonies it is not to be reckoned so To make this cleere we are to vnderstand a distinction in diuine institution some being more directly diuine then others as the doctrinal points of Saluation treated by the Apostles are more diuine then that which the same Apostles did concerning the policie The first is the bread of life it selfe the second is but the order how it shall be kept dispensed so that these things which our Sauiour spake out of his owne mouth are immediately diuine The Acts againe of the Apostles in establishing the Church after the ascension no man will refuse them to be diuine institutions so farre that the Apostles might say they did proceed from the holy Ghost and from themselues yet no man either must hold them equally diuine with the personall doctrine of Christ in regard whereof they hold a second degree are called Apostolike Traditions Therfore such as be strict about this distinctiō say that which did immediatly flow from Christ himselfe is a diuine ordinance and the other onely diuini Iuris that is to say hath a diuine right Now say they in regard of the first institution the difference is but small betwi◅t a diuine ordinance and an Apostolicall ordinance but in respect of continuation or perpetuitie there is a great discrepance that which is immediately diuine being absolutely and unchangeably necessarie to bee kept in the Church from Christs mouth to the consummation of the world The other againe not so but as it did not flow directly from Christs owne mouth nor from the Apostles immediately after the ascension but being traditions politicall for the Church they were peece and peece deliuered and practised according to the increase of the faith euen so they do not imply a necessary perpetuitie in the Church in that sort as some do fondly reason saying if such Policie or such Ceremonies be Apostolicall then they must be perpetuall in the Church wherevpon by way of aduantage they inferre the nullitie of many reformed Churches in France Scotland Geneua and others which is an absurd inconvenient O but it is not so The word of God and the Apostolicall traditions be of like ve◅itie but not of like authoritie nor like perpetuitie nor a like necessitie for that is to bee retained in the Church which is expedient and convenient as wel as that which is absolutely necessary but the difference is that of Christs word one Iot shall not perish it is vnchangeable incorruptible eternall Whereas these other Apostolicall institutions which were the fountaines and beginnings from whence did flow the growth of the Churches policie with the growing of the faith vnder the successors of the holy Fathers of the primitiue Church these I say albeit they be from the spirit of veritie yet hauing but a second place and being but diuini Iuris they are not so absolute incorruptible and vnchangeable as the first they are like vnto vpright gold into which an excellent Iewell is mounted there to be kept which gold if it were most fine it is with time worne diminished altered and perhaps broken but still againe renewed euen so as the Riuers which after long running doe willingly fall againe into the bosome of their great fountaine the Ocean from whence they come and which is their naturall seat so all disordered and strange courses of pretended policies and nouelties of the Church gouernment do by length of time returne againe into the fountaine of the Apostolicall institutions as experience doth shew which are not to bee limited to the daies of Christ or to the beginnings of the Apostles as the word is
that spirit of Christian loue which God willeth to rule vs I wish all men to dispose themselues to this happie Vnion and to reuerence this time wherein we are and whereof the chiefest mystery is not yet seene albeit the seale thereof be alreadie opened and we haue alreadie seene miraculous things If we doe Christianly simpathize with the time to honour these glorious preambles of a generall reformation which God doth set a worke by the erection of the Monarchie of great Britaine in the Royall Person of our most gracious Soueraigne and if we can turne the ambitious craft of the Iesuite into a Christian wisdom against himself that as he striueth to reduce the whole world vnder the Tyrannie of his High Priest So we may with the force of vnited mindes assist the rising and encrease of this great Kingdome in the hope of a generall restauration of Christs Church what know we what God intendeth yet to bring about by this mighty Prince whose exaltation in the prouidence of the Almightie hath already brought the whole world in admiration what know we what he who did so long Prophesie by the mouth of Ieremy the comming of Cyrus to restore Ierusalem he who made Cyrus at his comming to cry the Lord God of heauen hath giuen me the kingdomes of the earth that I should build a house to him in Ierusalem what know we what he hath propounded to doe by this vertuous Monarch whom he hath so extraordinarily raised and made him Master of puissant Kingdomes what can we iudge of those currant prophesies of our fore fathers for his being Emperour and for his ransacking of the wals of Rome doe not we see how he hath already begunne to shake those wals and to breake the hornes of that Beast Let no man be so simple as to doubt but one day God hath predestinate by some Christian Cyrus to reforme that city and to restore his people from that spirituall captiuity Yea let no man doubt but that the time of that great Iubile doth approach as I will shew heereafter If wee by our obstinate distractions and diuision doe not preuent it and therefore thou who abhorrest any law or ordinance which may tend to a firme coniunction of this Isle or who doest repine in any sort against that great instrument whom God hath sent to reforme his Church thou shalt be infinitely blessed of God if by thy conformity thou can once take away that greeuous imputation of the Papist who to the reproach of the Gospell doth affirme thus That after Luther who was that Nimrod as he saith that enterprized the tower of heresie against the Apostolicall seate of Rome all those who did concurre to that building were like vnto those sons of Adam who builded Babylon punished of God with confusion of tongues that one did not vnderstand another All the followers of Luther Lutherians Semi Luth. Contrr Luth. Hussists Zwinglians Semizwing Melancthonists Brownists Anabaptists Caluinists Bezaists many moe whom he doth numerate to all which saith he Dominus confudit labium the Lord hath confounded their language that of all the reformed Churches of Germany France Holland Geneua Britaine not one doth altogether agree with another and diuers of them disagreeing within themselues either in doctrine in ceremonies in gouernment or somewhat else of which fearefull and scandalous oblatration seeing you who are the Puritan cannot denie for your part to be Authour I thinke it should make the most impudent and affronted face among you to blush in case their rest in it any drops of good and ingenuous bloud Being in this contemplation of the meanes of Christian concord before I speake of the reformation of the Church of Rome I will discourse some what of the meanes of our domesticke coniunction with the Church of England because it is more neere vnto vs and bringeth vs also mor neere to the possibilities of vniuersall Reformation CHAP. IX A Triall of the best and surest Policies which bee in Nature in Ciuility in Oëconomy in Morality IN matter of Doctrine we make one ptofession with the Church of England founded vpon the purity of Gods word The oddes be either in the Church policie or in some indifferent ceremonies I speake of oddes in polilicie by reason of you who be opponents in your hearts to the State of Bishops So before I will touch the Ceremonies I will deale with you vpon that head As for the Theologicall and more subtile disputarion of the Theme of Episcopall Regiment it is so exactly done by diuers reuerend and learned Diuines that it hath not much neede of my contribution only I will select some cleere sincere and most disiestable arguments for your information and because many of you who bee thus distracted haue neuer tasted the pure fountaines of true and naturall knowledge which is not the least cause of your Errour therefore I will shew you into this chapter what is the gouernment which God did plant in the creation of nature and what affinity it hath with such policies as haue since followed and fallen out through the world in Church or in state whereinto if I doe a little insist to expresse the lawfulnes and vertue of the Monarchall Rule it is not to induce a Monarchall gouernement in the Church which is a Popish inuention and heere also sufficiently answered But first it is to poynt foorth the power of God in annointed Kings against the pernicious doctrine of those who teach the contempt and violation of Kingly authority And secondly it is to shew that as God did frame the gouernment of his first Church of the Iewes not much vnlike to that of nature euen so if we seeke the originall Idaea of true ecclesiasticall policy in the right Horoschope and if we pronounce it with a right aire we shall find and we may say it without offence that the first image of whatsoeuer gouernment agreeable to Gods will hath beene conceiued into nature in the order whereof God hath auoyded two things and hath reserued one peculiar to himselfe absolute soueraigntie or a power meerely vnicall and an Anarchie or popular confusion neither of these two hath he willed that as on the one part no creature should haue a Monarchall Supremacie exempted from necessarie correspondence and simpathie with dependent members so on the other side no indiuiduall parts of one kinde might subsist without a head through whom they must receiue the order and direction of their motions The vnity againe of absolute Supremacie in heauen and earth God hath concluded within the Center of his diuine throne proper to himselfe that no particular Creature in nature can be capable thereof so that it is equally ridiculous to say the Lyon cannot be cheife of beasts vnlesse the Indian Libian and Barbarian Lyons bee all subiect to one Monarchall Lyon The Kings of the earth cannot be lawfull Kings vnlesse there be one supreme Monarch ouer them all which cannot bee in any but in God the Primates
Bishops prouiding they doe not force vs to anything contrary to Gods word which protestation shall excuse vs to all posterity that the ouerthrow of the ancient policie be not imputed to vs say they which confession Caluine among others did soone thereafter subscribe Melancthon to Martin Luther Non credis quanto sum in odio Noricis alijs You will not beleeue saith he how I am hated of the Norricians and others Alwayes it is not well that men should so abhorre the restauration of Bishops for I know not with what a face wee can refuse them If they will permit vs to haue purity of doctrine And I doe feare that Episcopall authority being dissolued wee shall haue more intollerable Tyranny in the place thereof saith he And in another place which was not written to Luther Et mecum semper sensit Lutherus And Luther did euer iudge with me who saith he knew himselfe to bee the more loued of mer because by his meanes Bishops had beene cast out and themselues set at liberty which shall be dangerous for the posterity for what state of Church shall we haue when the ancient policie shaken off there shall bee no certaine Rulers saith Melancthon which solid iudgement Camerarius doth praise in these words Quod reclamantibus multis ille hoc suadebat non modo ad stipulatore sed auctore Luthero vt restituerentur Episcopi si vsum purae doctrina permitterent that against many he did not onely by Luthers consent but by his direction perswade the Restitution of Bishops if they will grant the purity of doctrine In another little treatise of these times entituled Articuls Protestantium de vnitate Ecclesiae Gradus illos plures Episcoporum Archiepiscoporum Patriarcharum vtiles esse existimamus ad Ecclesiae salutem si ij qui presunt faciunt officium all these degrees of Ecclesiasticall policie are profitable for the Church prouiding Prelates discharge their dutie Bucer de vi vsâ—… ministerij saith thus Therefore these orders of Bishops Presbyters and Deacons established in the beginning by the holy spirit when Churches begun to be multiplyed they did ordaine to euery Prouince their owne Metropolitan And againe thereafter to shew how he thought it a diuine ordinance he saith as the people were more and more frequent in Metropolitan Citties It a dabat Dominus vt haberent ampliores Episcopos illae Ecclesiae so did God ordaine greater Bishops to those Churches Hemingiâ—…s is of that same opinion and both of them doe blame that wrested sense of Ierom aforesaid saying that howsoeuer it might bee so while Churches were not perfectly constituted yet all the other Fathers were against him froÌ„ thence forth he contented to acknowledge his error as you haue heard Philip Hebrâ—…nerus a great Protestant Theologue hauing mooued the question touching these degrees Ecclesiasticall hee answereth in fauour of them because the Apostles doe mention them in the first place the Presbyter in the next and the Deacon in the last saith he who is more famous among vs as I haue said then the venerable and learned Zanchius who hath left vs a long discourse of Episcopall gouernment in the Church which were too long to relate heere and is to be found in his obseruations 25. in titulo 38. de Disciplina clericali beginning thus Tertia pars disciplina clericalis est ea quae gradus infimi subijciuntur superioribus and it is most plaine of any for Bishops as may bee perceiued also by those his following speeches in the historie of the Augustine confession My faith saith he doth absolutely rest vpon the simple word of God next vpon the common consent of the ancient Catholike Church if it is not repugnant to the holy Scripture for whatsoeuer hath been decreed by those holy Fathers assembled in generall Couâ—…cells in the name of God if it doe not contradict his word that I take to flow from the holy Ghost albeit I doe not account it in the same degree with the written word and seeing it is most euident by all the writts of the ancient Fathers that Bishops and these other orders haue been allowed in the Church Quis ego sum who am I saith he who should take vpon me to impugne that which the holy Catholike Church hath approued Neither durst the most learned of our time disprooue them because they were instituted for good ends and for edification of Gods people Besides I haue respect to these reformed Churches who hauing embraced the Euangell doe yet retaine the order of Bishops in name authoritie meaning the Lutherians And looking to the Protestant Churches I finde they haue their Bishops and Archbishops vnder changed names of Superintendants and generall Superintendants and where neither the old good Greeke names of Episcopus and Archiepiscopus nor these new ill Latine names of Superintendant and generall Superintendent be acknowledged Notwithstanding I see their meaning of Presbyterians chiefe men who take vpon them all the authoritie where therefore these be maintayned and Bishops refused it is but a controuersie for names so when wee agree as wee doe vpon the thing it selfe why should we striue about the name Thus farre Zanchius Wherein wee see that he doth acknowledge that distinction mentioned by me in the beginning of this Article of that which is directly diuine as the word and that which is diuini Iuris as the Policie both being of like veritie but not of like authoritie necessitie and perpetuitie This sound iudgement of Zanchius is so truly naturally and holily conceiued that euen the latest and most peremptorie Reformators since be forced to haue the same opinion and to follow the same practise Caluin speaking of the primitiue church before the intrusion of Poperie during all which time saith he the Church gouernment hath nothing almost dissonant from Gods worde For the Presbyters who had the charge of doctrine did chuse one among them selues vnder the stile of a Bishop ne vâ—… fieri solet dissidia nascerentur ex equalitate that dissension should not arise of aequalitie as commonly it doth saith he And in his Epistle to Cardinall Sadolett he is contented to obey a Bishop prouiding he be reformed in doctrine Talem nobis Hierarchiam si dederint quae à Christo tanquam vnico capite pendeat The opinion of Beza concerning the Church of England I haue told already then for their practise it is manifest that all the Gouernours of the Church of Geneua since the Bishop was eiected haue wished by all meanes to replant that authoritie but could not for the State being altogether changed in a popular gouernment by repining from the Bishop who was also their ciuill head it was so farre from receiuing any image of Soueraigntie either spirituall or temporall that Caluin being altogether out of hope to get a Presbyterie established of Ministers alone was contented to comport a mixed Presbyterie of six Ministerie and twelue Citizens alwayes while he liued he was perpetuall
I doe present vnto him with the right Epigramma ad Regem CVI decus immortale triplex cuique aurea cingit Gloria conspicuum Rex Iacobe caput Prima tibi antiquae fidei quum cura tuendae Proxima sit populi paxque salusque tui Procur at quod vtrumque lubens quod promouet vltro Quid tibi Seruitio gratius esse queat Tale ministerium libro hoc tibi praestat offert Hayus ab antiquis nobile germen auis Quemque suo Regem populo caput caput vnum Dum Christum omnigenis gentibus esse probat Parendum his Solum invictis rationibus vrget Quas monumenta Patrum sacraque scripta ferunt Et fugienda Lupae Babilonis pocula suadet Et quae seditio turbida monstra parit Palantesque reducit oues ad ouile Rebelles Et populos Regum flectit ad obsequium Dignum opus ingenio Domini quo munere verum Christigenam ciuem se probat esse bonum Dignum opus aeterno Genio quoque quem dabit O Rex Aspirans sacri Numinis aura tui Haec M. E. D. ⧠The Contents of the seuerall Chapters wherein this Treatise is diuided CHAP. I. Folio 1. COntaineth the occasion of the Treatise Some clâ—…ere testimonies of the perfection and plainenesse of the Scripture The Apologie of the Asse to shew the reason of the Title CHAP. II. fol. 17. Containeth two infallible grounds set downe for the better triall of idolatrous worship and preuarication in Gods seruice The first is the force of our naturall light and diuine instict of our conscience The second is a true definition of Idolatry CHAP. III. 37. Containeth a faithfull relation of the lewd open superstitions and of the ridiculous Iests of pretended Miracles which the authour did contemplate in the Church of Rome CHAP. IV. 51. Containeth a rehearsall of the impiety of Papall Indulgences that is to say Pardons and dispensasitions Of the auowed pollution of the celibate and monasticke life and of other capitall vices which be pregnant in the Court in the Cloysters and in the city of Rome to the manifest discredit of all Christian doctrine and profession CHAP. V. 65. Containeth a perfect discourse of the Orthodoxall authoritie of Christian Princes ouer the state Ecclesiasticall in the primatiue Church Of the pernicious Doctrine of the Iesuites which doe impugne the same contrary to the opinion of the French Church and of that famous Palladium of the Sorbon A discouery of the ambitious designe of this wicked and treacherous Cleargie CHAP. VI. 114. Containeth the particular means whereby it pleased God to reclaime the Authour from that idolatrous religion together with his Counsell against superstitious and popish obduration CHAP. VII 124. Containeth a paralell or comparison betwixt Ierusalem and Rome that as Rome fell away with Ierusalem so must shee bee with her subiect to reformation and restitution The order and meanes of Christian Reformation after the Example of Ierusalem Aiust expostulation against the desperat paroxisme and implacable contentions of the religious Cleargie on both sides with a most Christian admonition to them to carrie simple and vpright mindes of pacification The occasion of the euill carriage which hath beâ—…e in Christian reformations The reformation of the Church of England most perfect and most happy CHAP. VIII 148. Containeth a limitation of the Primitiue Church whereunto and to no other all Christian People are to appeale for true reformation The infallible auctority thereof The iudgement aswell of the ancients as of our Archi-reformatours touching the retaining in reformed Churches of the Primitiue and Catholike policy of Episcopall gouernment and of in different Ceremonies receiued from antiquity not contrary to Gods word CHAP. IX 159. Containeth a search of the best and surest policies which be in nature in the ciuill state in Oëconomy in morality shewing that the Monarchicall authority is most agreeable with Gods will expressed in Nature CHAP. X. 171. Containeth a discourse in fauor of Episcopall Iurisdiction by some chiefe and ingenuous Reasons which do approue the same CHAP. XI 191. Containeth the opinion of all the famous reformatours who haue beene since Luther hitherto of the Church Policy an excellent and necessary point for our information some graue and pithy speeches touching the waight of Episcopall function CHAP. XII 205. Containeth the reasons why wee should receiue againe into the Church Organs and Musicke for honour of antiquity for our domestick vnion with our more then halfe arch the Church of England and for the holy and deuote importance which is shewn to be in Musicke together with the like discourse for reception of the clerical garments which be in the same Church CHAP. XIII 233. Containeth briefly a suruey of the Princes and States which are Catholike Romans out of that a consideration of the possibilities to practise an vniuersall Reformation of Christendom CHAP. XIV 259. In the last chapter from the present condition of this Kingdome of Great Britaine is drawen a principall argument of the falling of Babel and of the approach of the Iubile of Catholike reformation the contemplation whereof is heere set downe in sundry waightie circumstances and worthy of consideration to rectifie the iudgement of euery well disposed subiect that they may truely vnderstand the mystery of this time the rare blessings of God so long reserued for our age and rightly discouer the clandestine and pretended grudges of those who carry seditious and distractedmindes from the State A VISION OF BALAAMS ASSE VVherein he did perfectly see the present estate of the Church of ROME CHAP. I. The occasion of the Treatise The perfection and plainenesse of holy Scripture The Apologie of the Asse and reason of the Title MY very NOBLE LORD it is certain that Christian faith and Christian virtue goe inseparable together that is the tree and these are the fruit and where wee see not plenty of these it is an argument of the Tree decaying So that our greatest happines in this world consists in our constant action of Christian workes howsoeuer our eternall felicitie is chiefely contemplation yet our contemplatiue life here vpon earth euen where it is most syncere doth but resemble Alpestre and mountanous grounds which be stately but barren compared with the fruitfull Valleyes of the virtuous actiue life properly obserued by that famous Doctor Greg. Mag in his Allegorie vpon the double wiues of Iacob Rachael videns pulchra sed sterilis Lea lippa sed faecunda Among vertues it hath euer carried a great reputation to trauell abroad for increase of knowledge to enter vpon the chiefest stages of the world to see aboue the vulgar reach and as the good Merchants ship to bring precious wares from farre Countries or like the industrious Bee to sucke the hony of true wisdome from the rarest herbes of experience the varieties whereof are best found in Trauelling As the Scripture saith in Eccles. He who would apply his minde to the meditation of Gods Law
ninth Chapter practise that hard iudgement where God did command the destroying Angell saying Incipite à sanctuario meo Goe through destroy both young and old and all sexe but begin at my sanctuary and in that same place commandement was giuen to him who was clad in linnen to marke them with the letter Tau whom hee should finde mourning for the abomination of Ierusalem Most blessed are these Pastours whose delight is with the renowmed Iunius Spirare vnitatem Ecclesiae to sing as hee hath done the sweete harmony O quam bonum quam incundum est habit are fratres vna Oh how good a thing it is for brethren to dwell together in vnity and blessed are those Preachers who mourne for Ierusalem with those who were saued in Ezechiel for if they mourne many shall mourne with them if they shall carry that happy letter in their front multitudes shall carry it with them Secundum iudicem populi sic populus saith Salomon as the Rulers be in heart affected to peace or distracted euen so are the people God of his mercy so grant it that they may still heare in their eares that sound of the great S. Paul Si distribuero omnes meas facultates pauperibus si corpus meum ita vt ardeam charitatem auteÌ„ non habuero nihil mihi prodest If I should saith he spend all my riches on the poore if I should burne my body for zeale and haue no charitie it doth auaile me nothing But now to follow our purpose speaking of Christian reformation a more sure president and exemplar then Luther and Bucer haue wee for the peace of the Church to follow all that which hath beene obserued by antiquitie not contrary to Gods word Let vs consider the graueiudgement of the worthy learned Zanchius chiefe planet of our own spheare as you shall read it here sincerely translated from his owne Text De vera reformandaruÌ„ Ecclesiarum ratione of the true way of the reformation of Christian Churches Whatsoeuer saith hee is in the Church of Rome it is either agreeable to the written word contrary to it or indifferent For the first that which is agreeable is to be retained or if it was reiected it s againe to be receiued For the second that which is contrary is to be refused or if it hath bin followed it is again to be forsaken For the third that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indifferent First we must not account of it as if it did belong vnto saluation next wee must follow the rule of the Apostle that nothing be brought into the Church but that which doth tend to edification order or vnitie all indifferent ceremonies and rites therefore may be followed saith hee for one of these respects but so followed as that wee doe still preferre things more ancient to those which are more late aswell for the honour of antiquitie as because of the true saying of Tertullian Quo quid in Ecclesia antiquius eo etiam verius That which is the more ancient in the Church is the more true Whatsoeuer saith Zanchius is besides the written word either in the generall Councells in the Fathers or in the papall Decrees they bee vnder the aforesaid distinction so that albeit nothing can binde the conscience but canonicall Scripture yet to introduce nouelties in the Church or to banish any thing which from primitiue times haue beene allowed by Catholike consent to doe such things without the authoritie of generall Councells it is not lawfull for any man who feareth God saith Zanchius Seeing this profound and truly reformed Diuine who was in his time Lucidum sidus a bright starre in the Church doth so reuerence antiquity is it not wonderfull that wee I know not who wee who haue scarcely beene twise or thrise in a pulpit wee who ought to say much more then Iob did hesterni sumâ—… igâ—… that we should contemne antiquitie and mock the primitiue policy ceremonies of the Church seeing the Prophet Ieremy hath so recoÌ„mended the credit of antiquity in his time as to say State super vias antiquas videte qua sit via antiqua bona ambulate in ea inuenietis refrigerinuÌ„ animabus vestris Stand vpon the way saith he and behold and aske which is the ancient good way and walke in it and ye shall finde refreshment to your soules seeing the Prophet Esay foretelling the reformation of the Church doth altogether ground it vpon antiquity saying I will restore vnto you your Iudges as they were before and your Elders as they were anciently that then you may be called a Citie of righteousnes and a faithfull Citie And Iob a man of God full of wisdome aske saith hee the former ages and enquire diligently of their Fathers and Christ himselfe did so honour antiquity for reformation that hee did reduce them thereunto saying in the case of matrimony Non sic fuit ab initio It was not so from the beginning In that speech of Zanchius we do marke this that the reiecting of any ancient Tradition which is not contrary to Gods word it is not onely to depart from the Church of Rome which also is a fault to breake any bond of vnity where it may be kept with a good conscience but it is also a departing from the primitiue Church from the which these were deriued in the Church of Rome and I doe appeale vnto the diuine light of your conscience whither you be Papist or Puritan if you doe not thinke this ground of Zanchius to bee a most sure and Christian meanes to reforme the Church of God for certainely it is not onely at Rome nor onely at Geneua where good Christians are made nor they onely who haue had the right gouernment of Christs Church Ambition and Tyranny hath spoyled the Ecclesiasticall policy there and nakednesse and pretended puritie hath made it contemptible heere and both haue the like ends to make the world to cry Great it Diana among the Ephesians and there is none but she Alwayes this opinion of Zanchius iumpe with that of S. Augustine which I haue rehearsed and with all antiquitie for acceptation in the Church of the ancient gouernment and indifferent ceremonies tending to edification or vnitie because it doth concerne vs who be subiects of Noth-britanne not onely for the hope of Catholike or vniuersall reformation which was the thing meant by those Diuines but it concernes vs more neerly for intestine vnity and coniunction with our half-arch the Church of England whose reformation because it hath beene blessed of God and most perfect of all those of later times wee are the more specially bound to embrace it seeing our opposition thereto is not onely to bee against Gods glory by maintaining distraction within the Church but it is apparantly aschismatike alienation from the state for Religion is the soule of the ciuill state And consequently dissention in religion dissention in the state therefore out of
In nequissimo pane murmurabit ciuitas The mouthes of many shall blesse him who is liberall of his bread and the City shall murmure against him who doth it not and they shall call his wretched conquest Panem nequissimum A knauish bread If a Bishop study to bee rich hee is neither Starre nor Angell nor no matter heauenly Si terram cogitas terraes If a mans minde be muddy hee is mudde himselfe riches are indeed a blessing of God but wee finde seldome mention in the Scripture of a rich man in good termes but with hard title Salomon saith Alia infirmitas sub sole Diuitiae conseruatae in malum Domini Riches heaped vp for the mischiefe of their Master and the Euangelist speaking of a rich man Mortuus est Diues sepultus in Inferno The rich man died and was buried in Hell Againe our Sauiour saith It is as impossible for a rich man to enter into heauen as for a Camell to passe thorow the eye of a needle and the holy Spirit speaking by Saint Iohn in the second of the Apocalips to the Angell or Bishop of Laodicea Dicis quia Diues sum nullius egeo ecce miser pauper caecut nudus Thou sayest thou art rich and needest nothing behold thou art miserable poor blinde naked Wherby wee see that earthly desires in a Bishop be wretched nakednesse terra inanis erat vacua saith the Scripture The earth was empty and barren so be all the Prelates who delight in riches and earthly pleasures Againe Bishops must resemble the heauens being cleane in their very hearts they must not say Placet quicquid licet That uery thing doth please them which is lawfull but they must forbeare many pleasures lawfull to others that being cleane they may clense others Non valet tergere sordes manus quâ—… lutum tenet The hand which is spotted with clay it cannot purge filthinesse They must be well and perfectly ordered in their behauiours hauing them seasoned with wisedome and discretion as Christ faith to his Apostles habeto in vibis salem That they should haue salt whereof we see if there be too much in meat it makes it bitter if too little vnsauoury if a discreet measure it makes it pleasant and delicate to the Taste they must be round as the heauens we know that a circle is figura capacissima simplicima a most simple and capable figure which hath no Angle crooke point nor diuision shewing how euill lasinesse rest duplicity or crooked wayes become a Prelate Finally they must still moue as the heauens doe going from vertue to vertue from good to better for the common good of those who be vnder them Woe were vnto the infeiour world if the Celestiall spheares should intermit their course and stand stil euen as the round wheele when it beginneth to stand presently it goeth backe so In via Domini non progredi regredi est not to goe forward in the way of the Lord is to goe backward because in that circular and continuall motion which should be in pastorall piety there is no station nor repose Hec fuit iniquitas Sodoinae abundantia otium Therefore finally they must like vnto the heauens make continuall influxion of life and light in the inferiour members of Christ Church seeing it hath pleased God to let vnto them his Vineyard they are to remember the saying of our Sauiour Omnis arbor quae non facit fructum bonum excidâ—… per ignem mittetur Euery tree which brings not forth good fruit shall be cut downe and cast into the fire It is neither the blossome the flower nor the leafe which will please God but the fruit neither shewes of piety nor learned preachings but the edification of Christian soules will content God Exemplum dedi vobit vt quemadmodum egofeci ita vos faciatis saith Christ I haue giuen you example that as I haue done so might you doe The first Adam did feed vpon the fruits of the trees in Paradise but the second Adam vpon the fruits of his Saints who are the mysticall trees of this Vineyard as may be marked out of that answere giuen to his Apostles saying to him Rabbi manduca ego habeo alium cibum manducare quem vos nescitis I haue other meat to eat which you doe not knowe and this was the fruits of the Garden of Israel euen then transplanted for example the conuersion of the Samaritan woman was his thirst and vpon the Crosse he cryed sitio langushing for the like wing-grapes seeing Bishops are the chiefest trees in the Vineyard they must striue to produce the most excellent fruits of Christian vertues specially that euery one of their actions bee witnesses of their humility The tree the more it hath the roote humble and deepe in the earth it makes the fairer fruit the Prophet Esay doth affirme it Mittet radices deorsum faciet fructus sursum And the Wise-man saith Odibilis Deo hominibus superbia Pride is hatefull to God and man The Prelates be as is said before the head the heart and the stomacke of the spirituall body which being in good and wholesome constitution the members haue also their full vigour and strength The Prophet Ieremy speaking of the reformation of the people beginneth at the heads Si feceritis iudicium inter virum proximum eius aduenae viduae pupillo If you will iudge betwixt a man and his neighbour iustly and if you doe iustly to the stranger widdow and Orphane Therfore if Prelates would haue people purged from those damnable vices of ambition auarice pride and Atheisme they must keepe themselues reformed summarily they may cast backe their eyes a little to looke vpon the ruines of their Predecessours the late Bishops of Scotland who because they fell away from vprightnesse and sincerity and did abandon themselues to publike vices the Lord did spew them out Malos male perdidiâ—… loâ—…uit vineam suam alijs he made the wicked to perish wickedly and did let his Vine-yard to others CHAP. XI Why the Organs Glericall Vestiments and ancient Ceremonies which be vsed in the Church of England are againe to be receiued of vs in Scotland IT followes now for the happinesse of our domesticke vnion to speake of the ceremonies of the Church of England which as they are no many in number that I will heere treate of so they require no ouer long and tedious discourse They are conuersant about our two principall sences the one as Aristotle calleth it the sence of science and discipline the eare The other as Horace sheweth the conduit and inlet of the most deepe and firme impressions our eyes Segnius irritant animos demissaper aures quamqua sunt oculis subiecta sidelibus Vpon the first the admirable and diuine gifts of Musique doth worke vpon the second the graue and Maiestique yet plaine and sober habite of vestments both haue three operations on vs
then earthly as wee see Euen so Prelates and Priests ought not to be so earthly as other men are drowned in mortal passions spotted with ambition pride and auarice defiled with lust or other fleshly concupiscences wherevnto the greatest part of men are obnoxious but they should all consist of spirituall formes and of the puritie of exemplarie sinceritie like vnto Angelicall and diuine creatures Fifthly as the gemmes haue simpathising qualities with the spirit of man in a sort as if they were animal creatures that they will not onely change their proprieties and colours at any great chance which hapneth vnto men but they presege and forewarne our capitall dangers they redeeme vs from them as it were by giuing themselues for our ransome they cannot endure that by brutish luxurie wee should bee turned into beasts things which neither Theologie nor Philosophie make doubt of as being approued by daily experience The Corall being carried by diseased persons changeth the colour to better or worse according to the change of their disease The Turquine in great perill of mans life bursteth in peeces The Diamond hath a virtue to encourage the heart against feare or doubts The Saphir to stirre vp the mind to deuotion wherefore it is vsually carried by Prelates and religious men as wee see the Smerald to banish the spirit of lust to temper that affection in men wherunto it is opposed by a secret antipathie that Albertus writes how a king of Hungarie who delighted greatly in a rare stone of this kind one night after he had committed some acte of abominable lust he found it broken in three pieces and of Nero who tooke such pleasure in the Smerald that it was called the Iewell of Nero carrying vpon his thumbe one of huge quantitie formed in table wherein he did from his Pallace see the Amphitheatrall sports as if he had bin there and with which he did solace and helpe his sore eyes a thing proper also to that stone another night in like sort after some beastly pollution of his body hee found his Iewell rent in pieces Euen so Prelates and Priests who haue the charge of mens soules they are not only to simpathise with them by feeling of their miseries changing from ioy to sorrow for their iniquities and from sorrow againe to ioyfulnesse for their conuersion like vnto Corall they are not onely to supplie the place of the Diamond to inspire into their hearts a courage and constancie in faith the place of the Saphir to indue them with piety and deuotion the place of the Smerald to clense them from the filthinesse but if need be they must take the place of the Turquine to giue their liues for their flocke like vnto Moses who for that peoples sake wished to be raised out of the booke of life like vnto Saint Paul who wished to be made Anathema for his flocke and like vnto the glorious Martyrs in the Primitiue Church and as S. Augustine saith vpon the 86. Psalme By these twelue Gems in the Apocalips is meant the Church of Christ founded vpon the twelue Apostles and by that royall infrangible Diamond which is in the midst the eternall stabilitie of the Throne of Christ which so oft as it hath bene seene by the transported spirits of the Prophets and Apostles it appeared in their eyes as these fiery and celestiall Iewels So that seeing the chiefe doctours of the Church haue so interpreted the brestplate of Aaron we must not thinke that all the ceremonies of his Priestly habite did necessarily expire in the comming of Christ. Now if wee will say that the Brasen serpent must bee broken powder the white Surplis is daily abused to Idolatrie in the Papall Church and therefore it ought to be abolished certaine if the case were alike the argument is good but it is much different First the brasen Serpent was the proper and onely obiect of the Idolatrie committed by the Iewes putting a kind of Dietie in that Serpent but in the Popes Masse howsoeuer polluted with diuers superstitions and idolatries the idolatrous actions therein are not terminated vpon or intended to the garment which the Priest weareth the Surplis being only one of the accidentary adiuncts which as it were vpon the by doe for externall ornament and for the proper and significant representation accompany that action euen as there were tyed to the end of Aarons roabe Pomegranates bels as I haue showen before And as it was neuer hard that any spectator of the Masse did adore the Surplis worne by the Priest so I thinke none of the most superstitions worshippers of those incarnate wafers did euer dreame the supposed transubstantiation to bee wrought by the vertue of any operatiue holines inherent in that vestiment Secondly if whatsoeuer kind of attyre of distinction was then worne by the Priest in Massing must bee vtterly abandoned as polluted with idolatrie what warrant hath any Minister of the Gospell in Diuine Seruice to weare a blacke gowne while as Priests doe weare such vnder their Surplices not wholly couered but appearing commonly beneath the skirts thereof and perhaps such Priests haue thought their Masse as vnperfite without a gowne as without a Surplice Thirdly if we would onely repine at such particular and indiuiduall Surplâ—…ces as haue beene blotted with superstitious seruice the reason were more sutable and probable as for example it were euill done to vse for the Sacrament in reformed Churches that very parcell of bread which hath beene consecrated to be the Hostie of the Masse yet to take for our vse of that same lumpe or of that same loafe before the Papall Consecration therof it were no wrong nor iust scandall so to take exception against the white vestiment of the Church of England because of the Idolatrous Surplice of the Papall Church it is sophisticate Ab indiuiduo ad speciem neuer a man in the Church of England will hold that the Surplice is operatiue or doth conferre holinesse but because it is a comely habite receiued from antiquitie and found by them in their Churches most decent and most significant of any therefore doe they carrie it as also to shew their meeke and ready obedience to the authoritie of their Church and lawes of their state nor neuer a man of true Christian wisedome who doth abhorre it Eo ipso because it is in the Church of Rome Among the Babilonians there were some sacred vessels of the holy Temple as is said but alas for pittie many of vs doe build the wall of our separation from Rome to such disproportionable height that if it stand wee shall neuer returne to play the true Christians in weeping for the holy Sanctuarie Such was the simplicitie and sweet simpathy of the greatest doctours of antiquitie that they would not condemne any thing receiued from their forefathers in the Church except it was repugnant to Gods word yea they would rather turne away their eyes then looke curiously vpon that which might breed vnto
them a scruple against the peace and quietnes of the Church so were they gouerned with the spirit of charitie but such is our seuerity now adayes that we doe looke vpon euery circumstance with the iealous eyes of Iuno prying into the smallest shadowes of occasions that are not to our humour so hath one impetuous and vehement zeale extinguished our loue and too much curiositie drowned our meekenesse Confregimus iugum rupimus vincula we haue broken the bonds of Christian concord and harmonie as is said before The holy Spirit of charity should worke among distracted Christians like vnto that animall spirit of the Magnes or Loadstone which although it do banish and chase away Iron by the one end yet it is mightily attractiue by the other euen so although we should abhorre the Idolatrous points of the Popish Church yet by our kindly sympathising with things which be without error among them wee should contract and draw them as neere vnto vs as is possible but all in contrary the name of Poperie is become more odious to some of vs then the name of Paganisme and if we do not loue the Turke more then a Papist perhaps wee doe lesse hate him which is the reason why nothing can content vs but absolute derelinquishment of all and whatsoeuer is into the Church of Rome concerning the worship of God yea I do thinke there be among vs who if they knew how the Pope and his Priests doe eate they would striue to take their meat in an other sort that they might refuse to him the Communion of nature But as it were an ignorant part to refuse to eate of delicate and wholesome fruits because wee doe not see the root whereof they spring nor the secret conueyes of that moysture which doth nourish them or to refuse to dwell in splendid and commodious houses because we doe not see the fundamentall stones whereupon they were builded euen so no question it is an idle and euill part in vs if we doe not feed vpon the spirituall fruits of the Gospel peace loue and vnanimitie or if we refuse to dwell in one Arke because we cannot find to our curiositie all the reasons of the artifice whereby it hath beene builded doe not wee contemne the fruits of the Gospel when by our discrepance in matter of ceremonies indifferent at least if not vsefull wee make the Papist to say that the diuision of our language doth testifie that we are the Gyants who enterprised the Tower of heresie and when one Pastor doth affirme that his brother within the bowels of one Church and one kingdome doth carrie an idolatrous habite in the seruice of God yea when a Presbyter doth avouch that his ordinarie Bishop is Antichristian is not that a scandalous opposition within one particular church like to the twins of Rebecca who shooke each other in their mothers wombe whereby she became mightily afraid and dolorous for if wee doe flatter our selues to thinke these light differences vnworthy the name of separation wee must remember that small sparkles doe easily concitate a great flame chiefly when there be such cunning bellowes to set it a fire as the Iesuitique practises which be lurking among vs as the remanent of the Canaanites among the people of Israel And to conclude this point I pray God of his mercy that this kind of vnnecessarie distraction doe not make vs one day to say as Cyprian did lamenting the Church persecution for the contentions of his time These euills saith he had not come vpon the brethren if they had been linked together in the brotherly concord As concerning the rest of the Ceremonies being in the Church of England certainely they are not of that weight that wee need to insist on them And seeing it hath pleased the Lord to blesse these disordered beginnings of our Reformation here in Scotland by our Revnion with the ancient orthodoxall policie of his Church why should we not meet this mercifull dealing of God by our voluntarie acceptation of whatsoeuer indifferent Ceremonie not contrarie to Gods word which is in our neighbour Church yea rather in the bowells of our owne Church according to the opinion of learned and sincere Diuines to the effect that wee may remoue that the obloquie of our enemies which we vnderlie why should we not be altogether consentient among our selues to the effect wee may bee the more apt out of Christian loue to wish and pray for the generall reformation of the holy sanctuary of all Christian people whereof I will returne to speake because it is the point from whence did flow this particular Interim of our coniunction with the English Church in indifferent Ceremonies CHAP. XIII A briefe suruay of the States and Princes which be Catholike Romans and of the possibilities of general Reformation AND because I know that many good and wise men doe hold it a thing meerely parodoxall to reason of the reformation of Rome As I haue already spoken of the meanes whereby it ought to be after the true imitation of the refomation the restitution of Ierusalem in three seueral conditions so I wil now speak of the likelihood and possibility how they may come to passe It is true that the Church of Rome wil not willingly follow that example of Daniel to confesse before the Lord that her Pope her Cardinalls her Priests that both her Consistory and her Cloysters haue declined to fearefull Idolatry and abuses but what yet no man will imagine but God hath destinate a time for the reformation of so many Churches as haue drunken of that cup hee hath hung aboue her head the sword of his great seruant Mahomet wherewith hee hath chastised Ierusalem Antioch Alexandria and many other mother Churches he hath the sword of his omnipotent Word which hath already wrought admirable effects since the time of Luther If we shall wish her to be reformed by Mahometanâ—… fury we shall haue no Christian hearts towards her nor wisedome towards our selues if wee shall wiâ—… it to bee by the force of the spirituall sword of Gods Word wee must wish it to bee out of Christian loue and brotherly compassion otherwise our wishes our prayers our preachings are to no effect exhort in the spirit of meeknesse and loue saith the Scripture As Abraham did euen perturbe God in fauour of the Sodomites that hee would pardon that abominable people for the sake of tennemen if there could be found so many vpright before him there be no doubt in the Church of Rome thousands of good men who haue neuer bowed the knees of their hearts to â—…aal thousands of deuout soules who grone vnder that bondage languishing for their reliefe for whose sake wee would be heard if our prayers were founded vpon faith and charity if it were not that God doth repulse them because they are mutuall imprecations as is said The Lord hath neglected his holy sanctuary and the pace thereof hee hath suffered his people so long to lie in
be feared lest in time if the oppositions were wanting which are made by your Maiesty the iudgements of men should become Pyrrhonicall and Problematicall as if there were no truth in things but all were indifferent as if it should be as easie for them hauing once subiugat the temporall power to the spirituall to refine S. Peter and by a new Alembication to make him Monarchall Priest and Monarchall Prince ouer the whole vniuerse And seeing this discourse containeth a discouerie of those abominable maximes which Hell it selfe hath vomited to prepare the spirits of men to shake off the diuine yoke chiefly of your Maiesty Maximes alas for pity whereof when we consider the deplorable euents that partly haue come to passe and partly haue been shot at what Clements what Chastels what Rauilliacks what pouder Traitors they can neuer be sufficiently charactered but with teares of blood These I hope will suffice without any Dedicatory intercession to make your Maiesties eyes propitious and fauourable ouer my faithfull sacrifice of peace and vnity that none of these Rauenous foules shall haue any power to spoile it or to trouble my oblation And lastly since by your Maiesties Gracious permission I am to publish these for a triall of what true Christianity and true wisedome is in the hearts of your Maiesties Subiects I haue not neither sent them abroad but presidiat with the fauours of that worthy and vertuous Prelate whom your Maiestie hath worthily preferred to be the chiefest Speculator and Pilate in the shippe of the Church God grant in his mercy that they may teach your Maiesties people to draw their light from no other Sunne but from your Maiestie and that they haue nothing before their eyes but Gods true worship the glory of this great and fortunate I le the conseruation of your Maiesties person and crowne and the stability of your most Royall succession Your Maiesties most humble most faithfull and most affectionate Subiect and Seruant PETER HAY. TO THE RIGHT Reuerend Father in God and honourable Lord GEORGE ABBOTS Lord Archbishop of Canterburie his Grace Primate and Metropolitane of all England and one of his MAIESTIES most Honorable Priuy COâ—…NSEL MY very Reuerend Father and Honourable Lord when on the one side I doe looke vpon the splendor of this golden Age wherein our glorious Kingdom of Great Brittaine doth shine amidst the powers of the world like to that fire which was placed in the cloud that conducted Israel and when on the other side I doe consider how many be within our owne bowels who cannot discerne this great Cittie vpon the mountaine nor see the bright Lanterne which God hath planted in it to explore the workes of darknesse as if they were burnt with the fire of Promotheus that too much light had made them blinde while as one sort pretending to maintaine the Catholike antiquitie of the Church doth spoyle all primitiue simplicitie to establish that most absurd and impious tyrannie of the Pope tending to the extinction of this diuine Lampe which burneth so clearely among vs and to the ouerthrow of our most Sacred Prince and Countrey An other sort vnder colour of phantasticke and Ideal puritie striueth to supplant the auncient and approued policie of the Church to the destruction and danger of the whole State I thinke that euen as the contagious vapours of corrupted bloud ascending ordinarilie into the braine doe breed at length a mortall epilepsie of the bodie euen so the mistie exhalations of fearefull Ignorance and presumption mounting continually into the seate of the vnderstanding they doe obscure the light of temperate wisdome and peece and peece beget a spirituall epilepsie of the soule The contemplation of which pittifull astonishment of mens witts as if they were stolne away by the enhantment of some new Circe it hath opened my mouth who professe to be a simple Asse to speake of the causes of their disease and of the meanes as well of the peace of Christs Church in generall as of the intestine harmonie which ought to be in euery thing amongst vs who are the members of this nationall Church in particular and for their helpe to character in some chiefe circumstances the happinesse and serenitie of our time within this great and fortunate ISLE while as all the Kingdomes which doe inviron it be so atteynted with pernicious errors lesse or more that for vpright knowledge like vnto that strong illusion of Ixion pro Iunone nubem amplectuntur in place to enioy the Queene of Heauen which is the sinceritie of religion and true gouernment they doe but imbraâ—…e a cloud of deceitfull abuses so hath the insidious Clergie namely of the Iesuite betrayed the Christian liberties of both This I doe not performe by dogmaticall grounds of Theologie but by a briefe Empiricall discourse of such practises as I did obserue in the Church of Rome and in other Churches during my Peregrination through diuers principall parts of Christendome while as like to that miserable Asse of Apuleius I did sustaine many changes and disfigurations of minde in matter of my faith till in the end the Lord in his mercie brought me to act that last transmigration of Apuleius which made him to be called the Golden Asse that as he was said to recouer his humane shape by snatching his mouth full of Roses that were caried by the Priest of Ceres so I smelling really the sweet odour of that deepe dyed Rose of the Canticles the Lord IESVS CHRIST our great Priest called the sauour of life to life by meanes thereof I was restored to my liuely image the golden historie whereof and of the notable things which I did remarke vnder those spirituall Metamorphoses is here set downe for the information of such darkned mindes as be yet captiued with Circe and cloathed in vncouth shapes And sithence my Lord this Treatise hath already found an easie accesse vnto your GRACE and so benigne acceptation that your Grace haue not onely set ouer it a censorious and skilfull Surueyor but haue been content to heare diuers points of the same agited before your selfe notwithstanding of the most weightie and assiduous businesse wherewith I did see you to bee pressed For this respect amongst many others I doe not see where it can finde a surer passe to goe abroad then in the trust of your protection nor where it can more iustly demaund the same then from your Grace whose pastorall vigilance doth well approoue that Royall wisdome which did preferre you to bee the principall Watchman of this Church and to carrie the touchstone for tryall of all such peeces as should bee offered to the Lords Sanctuarie whose extraordinarie Exaltation in the house of God to be from no Prelate Primat of England ante annum vertentem aut circiter doth testifie that the great Spirit which alwaies ruleth his Maiestie our most Gracious Soueraigne hath breathed vpon your Election that you should bee tanquam Sol refulgens in Templo altissimi a bright starre
of his Church and a conspicuous marke of his extraordinarie grace vouchsafed vpon this great Kingdome I say extraordinarie for if the Papall Bishops while they doe impugne the truth of Gods word forbidding marriage to authorise the doctrine of their coelibat they do not the lesse contaminate the same with lewd and open pollutions and your Grace all in contrarie while you doe stand for the Euangelicall libertie of Matrimanie you doe in the meane time by the puritie of your life practise the perfection of the cloysterrall Caelibat taking vnto you that religious word of the more innocent and vertuous ages Si placet licet I thinke it is a cleere mirrour wherein the world may see that it is the good spirit of God who doeth freely distribute his extraordinarie giftes to such faithfull Prelates as worship him according to the trueth of his word and that no vsurped authoritie of Popish or humane traditions can doe so much And since there is no better meanes to make your GRACES Excellent and spirituall partes tanquam Thus redolens in Templo Domini as was said of that worthie Priest Symon Onia to smell as a sweete perfume in the LORDS house then by continuing your delight to cherish the studie of vertue where it is found in the most remote partes of the land which is indeede a sauorie presage of that perfect vnitie which God doeth dispose to bee in the whole Church of the same Therefore let it please your GRACE to receiue these first and tender Seedes of my publike Seruice to God to my most Sacred Soueraigne PRINCE and to this Common-wealth whereof you are the first vitall member and so to nourish them by the kindly ayre of your vertuous spirit that they may bee found to produce a happie fruite that is to say a fruite which hath not aborted nor hurt his bearer by vntimely partting with it but comming to maturitie prooueth wholesome to all those who taste it and leaueth the Tree in full vigour and reputation Your Graces humble and affectionate sermant P. Hay TO THE CHRISTIAN READER CHristian and curteous Reader this Treatise which I haue framed for the glory of God the comfort of his Church and the seruice of this common-weale wherein wee liue why it is Intituled A vision of Balaams Asse you may perceiue in the entry thereof It containeth in speciall these three First the cause of my voluntary recantation of Popery Secondly a cleere discouery of the tyranny of Rome mounted in our time to her Meridian or Altitude And of the treacherous trade and doctrine of the Iesuite who doth falsly maintaine the Papall Soueraigntie tending to the ouerthrow of Christian Princes and states Thirdly a discourse of the apparant approach of her reformation or downefall and of the probable meanes whereby the Lord God doth dispose the restitution of Christian people from the spirituall captiuity of this Babel with a sincere exhortation to you to honour aswell the meanes as the instruments whom God doth pointforth for the aduancement of this great worke as you haue them here set downe in particular In the which exhortation if any thing be that vpon the suddaine seemeth distastfull to you I do entreate you that you will not for that rashly reiect it but do taste it againe and againe remembring how oftentimes disgusts do grow rather by the distemper of our sence then by any fault which is in our meats As a diseased person must for the sake of his health controle his naturall appetite and as nature in generall who seldome doth erre by offering violence vnto her particular members for her common benefite doth proue a good Physitian to her selfe So if wee cannot straine our priuate humours for a publike weale wee are senselesse and cauterized members of the commonweale and our diseases when they come they shall be desperate and deadly It was a worthy saying of him who spake so Omnis magna lex habet aliquid iniquitatis that euery great law had something of iniquitie in it not that any expresse iniustice was in the law but because when so many liue within their own Spheares onely to themselues without respect to the commonwealth it is impossible to establish any great law which shall not bring displeasure to those particular members whose actions are not ruled by common equity common reason or common good If we doe grudge against our lawes or our lawgiuers because they are not pleasant to our peculiar taste we be farre inferiour in true vertue to the Ethnicks who thought it the chiefest mark of their vertuous mind and their greatest glory to remit proper losses proper grudges and proper opinions to the common wealth The precise Cato Vticensis who might haue brooked the first dignities vnder Iulius Caesar because it was not to his mind he chose rather to die then to liue distracted in opinion from the state That vpright Philosopher Socrates hauing in his choice to be banished or to die he embraced death saying that a man cast off from his common wealth was no more a man Is it not strange then amongst vs in whom that obscure light of nature which onely did guide them is made celestiall by the diuine splendor of Gods reuealed word to see that a Christian Pastor before he will quit singularitie of opinion and singularity of name to our common wealth spirituall to the peace and credit of our Church conforming himselfe to orthodoxall lawes established by the authoritie of a most Christian Prince a setled Church and well gouerned state he will first choose either to liue at home a seditious tribune In perpetuo obstrepitâ—… or a trasfuga exiled from his natiue countrey Certainely where there is no perfect vnitie there can be no perfect peace nor perfect loue and consequently no Church because these are the whole scope of the Euangell and of all true Religion Vnanimitie is the bond which maketh the Church strong Ecce circumdedi te vinculis saith God in Ezechiel Behold I haue hedged you about with bands It is the knot and sinnewes which tye the members of Christ together in one body and therfore is so diligently recommended by him to his Apostles and so oftentimes figured to vs in the old Testament by tipes By the vestiment of the high Priest wherof euery thing was tied to another all being but one piece By the Tabernacle wherof euery thing was iointed in an other the whole standing in coniunction for wee bee so called in the Apocal. Ecce tabernaculum Dei cum heminibus habitabit cuâ—…ijs The Tabernacle of God which dwelleth among men By the vessels whereof so many as were not closed together but were open in diuers pieces they were said by the spirit of God to bee vncleane as we see in the Booke of Numbers We are the vessels who be made by the hand of our heauenly Potter of whom Saint Paul saith Alia quidem in honorem alio verò vasa in contumeliam If we be