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
and his tyranny againe intercepted by Henry the seuenth These were the infinite effusions of natiue bloud during that tempest of Naufrage wherein their Writers doe collect haue beene sixteene or 17 seuerall pitched battells the slaughter of nine Kings or Kings sonnes forty Dukes Marquesses and Earles 200000. of the popular And what extraordinary punishment haue wee in our time seene inflicted vpon the persons houses and states of diuerse disloyall subiects who haue attempted to abuse the sacred authority of our most gracious Soueraigne certaine it is a ground in reason a tryall in experience a conclusion of all politickes and warranted by Gods word in holy Scripture strengthened with the opinion of graue Doctors of the Church That Rebellon doeth euer moue greater mischiefe then Tyranny CHAP. X. A defence of Episcopall gouernment by diuerse most cleere and ingenuous reasons NOw wee come to conside◅ what affinitie the Church gouernment hath with those others whereof we haue spoken before the written Law of Moses God did elect so many Patriarckes to rule his first Church Enoc Noah Abraham Isaac Iacob and others And our Sauiour before the written Law of the Euangel or of grace hee did elect so many Apostles to rule the second whereof the former was the type when the numbers of the beleeuers did increase euen vnto Moses were adioyned seuenty to assist him in his charge so did Christ next his twelue Apostles elect seuenty Disciples In Israel there were many particular Princes and Elders of the people who did rule euery man his own Centuries and Chiliads but these seuenty were created to beare vniuersal rule as we collect frō the words of Moses Ego solus ferre omnem populum istum non possum I only cannot beare the charge of this people answere Congregatibi gather vnto you which is to be his Collegues and yet they were subordinate for while Moses went to the mountaine he left a deputation ouer the people Ecce Aaron Hur. If any man haue controuersie let him come to Aaron and Hur euen so these seuenty Disciples howsoeuer they were adioyned to the Apostles yet they were subordinate and inferiour the Apostles being still chosen to be conuersant with Christ constant witnesses of all his actions and onely intire with him like vnto Moses who onely went vp to talke with God We read in the twelfth of the Acts how the Apostles found Iustus and Matthias onely sufficient of all the rest to succeed in the place of Iudas argument enough of the Apostolicall superiority ouer them Luke againe and Marke were of good authorities among the Apostles because they were the Euangelical Historians yet were they not of the seuenty Euangelists being elected by men and not our Sauiour as Tertullian writeth of Luke Non Apostolus sed Apostolicus non Magister sed Discipulus vtique Magistro minor Not an Apostle but Apostolicall no Master but Disciple and alwaies inferiour to the Master That diuerse had the holy spirit as the Apostles who were not yet their equals it is euident after their dispersion Philip did Euangelize at Samaria but Peter Iohn were sent to constitute the churches The holy spirit without the ministery of S. Paul did come vpon Cornelius and his company for besides these two orders of Apostles and Disciples there was a third among the number of an hundred who were present at the choosing of Matthias besides the twelue Apostles and seuenty Disciples there were thirty eight who beene in neither ordination were Prophets as all the learned do affirme who treat of this point of which number was Annamas and Agabus endued with propheticall spirits to impart to the Church diuers reuelations which they had Touching these againe who were thereafter called Episcopi Presbiteri we see that in the Apostles daies the Church was a while without them the first mention of of that order we finde it in the Church of Ierusalem in the twelfth of the Acts for so long as the Apostles and Euangelists did remaine there was neither Episcopus nor Presbyter but after they were disseuered Iames being beheaded and Peter fled then did they enter from that forth Luke doth coniunctly report of them with the Apostles Saint Paul so like vnto himselfe in all his Epistles we cannot thinke that without a reason in his Epistle to the Philipians hee hath giuen salutation to the Episcopi and Diaconi and hath not done so in the rest of his Epistles In that Epistle to the Romanes hee salutes diuers whom he calles his co-operarij or fellow labourers as Andronicus and Vrbanus famous among the Apostles And of the Domestick Church which was some while at Ephesus and somewhile at Corinth to these hee giues them their owne praises yet doth he not call them Episcopi nor Presbyteri as hee doth Epaphroditus in that to the Philipians And Archippus in that to the Colossians when hee came to Rome we read how hee was receiued but by no Presbiteri which had not beene omitted if that ordination had beene then among them more then it is omitted in the 15. and 21. of the Acts where he is said to be receiued of Presbyters all this time there was no Presbiteri yet planted other then Timothy Titus Apollo Luke Stephen Fortun. Achai and a few others whom the Apostles did send vpon occasions nor these Churches had then no other Bishop but S. Paul In the meane time the Apostles and the Euangelists did at their commodities visit them as Epiphan and Ambrosiu◅ beare witnesse Epiphanius thus while the preaching of the Gospell was but resent the holy Apostle write according to the time and to things that were where there were Episcopi hee write to them and vnto Diaconi where they were for the Apostles did not ordinate saith hee al things vpon the sudden there was great neede of Presbiteri and Diaconi vnder the Apostles because by these Ecclesiasticall function is perfect Where none was found worthy of Episcopall charge that place did remaine without a Bishop for they being no great multitude of beleeuers saith he they were no great numbers found capable of the Presbyterat therefore the Church at that time did rest vnder the Apostolike Bishopricke till with time things grew to greater perfection in which words we doe obserue this that in the beginning while the Apostolicall mission was limited to Iudea Christ did onely chuse 12. Apostles and 70. Disciples but after the Legation was generall both to Iew and Gentile they tooke vnto them co-operarij Euangelists Prophets and others and when the Gospell beganne to spred they did institute Episcopi and Presbyteri So that Christs Church was planted by the like beginnings and had the like growth of policie as that of Ierusalem both hauing their originall in the persons of Moses the figure and Christ the man figured and both with time diuoluing by little and little into a diuersity of subordinate rulers of whom the Apostle setteth downe the cleere distinction and imparity giuing
not close and inseparable among our selues we shal be found the vncleane vessels of dishonour Vnity is the beauty of the Church now and it shall bee her triunphant song in the end to cry as the Prophet had foretold of lattet times Venite ascendamus in montem Domini Come brethren let vs goe vp together to the mount of God Therefore these exhortations are to pray the Lord God who hath formed vs to make vs vnited vessels of honour and to that effect to rectifie our iudgements that wee may esteeme no names so sacred vnder heauen as the holy names of harmony peace and vnanimity within the Church in one thing and in all things that we may thinke no opinion more Christian in this age wherein wee liue then that of the venerable Zanchius one of the brightest stars of our owne Hemispheare in his treatise De verareformandarum Ecclesiarum ratione written for that part as followeth Whatsoeuer is in the Church of Rome or in any other Church it is either agreeable to the written word or contrary or adiaphoron indifferent Whatsoeuer is besides the written word either in the Fathers in the Councels or in the Papall decrees they are in like sort vnder the same distinction Pro contra or indifferent For the first that which is agreeable with the word is to be retained or if it be reiected it is againe to be receiued for the second that which is contrary is to be refused or if it hath been followed is againe to be forsaken for the third that which is indifferent we must not thinke that it doth of it selfe belong vnto saluation but in such a case we must follow the rule of the Apostle That nothing bee brought into the Church but that which doth tend to edification order or vnity All indifferent ceremonies therefore may bee securely followed for any of those respects but so to be followed as that we stil preferre things which bee more ancient vnto those which be more late aswell for the honour of antiquity as because that which is most ancient in the Church is most true for albeit nothing can binde the conscience but canonicall Scripture yet to introduce nouelties or to banish out of the Church any of those things which from the primitiue time hath beene allowed by common and Catholike consent and confirmed by the writtes of the ancient Fathers To reiect such things with out authoritie of generall Councell it is not lawful for any Christian man who feareth God saith he Can we maintaine more sound opinions either as good Christians or as good subiects then those of Zanchius for vnity tending to the strengthening both of Church State we especially of this Isle the condition wherof if we consider truely when it lay thousands of yeres of our ancestours diuided in weake and dismembred Kingdomes and as our owne eies haue seen it subiect to the ambition of so many forrain Pharaohs as haue pressed to bring it vnder their seruitude by practises now from France now from Spaine now from Rome we shall thinke this age wherein we are to be like to that fourth generation wherein God did predestinate as he foretold Abraham to bring his posterity out of Egypt for that same God called Mirabilis Deus in sanctis suis miraculous in his Saints who raised that excellent Moses to lead his people through the troublesome deserts to a glorious state in the Land of Canaan hee hath also sent to vs a mighty and extraordinary instrument to lead vs through those perilous perplexities now past vnto the ioyfull Iubile of these conioyned Kingdomes making this Isle great and fortunate in his royall person as hee made his people of Israel most blessed for the time by the like coniunction of the tree of Ioseph with the tree of Iuda saying by the Prophet Ezechiel That they should bee all vnder one King and no more a diuided people So that they who delight in disiunction be they Aaron be they Miriam be they Core Daâ—…han or Abiraâ—… who rebels against Moses especially bee they Iesuited Papists or heteroclite Puritans I speak not of any good men who obey God and the Prince but of those who carry armed hartâ—… factious and vehement spirits against the State spirits contrary to God because as the Scripture saith Non in commotions Domâ—…us The Lord is not in commotion spirits not of peace nor edification but of destruction In spiritu vehâ—…ti câ—…nteres naâ—…es Tharsis saith Dauid Be who they will who grudge against Moses euery wel disposed member of the common-wealth hath great cause to grudge against them least they cut the thred of our felicity and bring vpon vs which God of his infinite mercy forbid by our constant murmurings that euill which befell the obstinate Israelites at the waters of contradiction whose wicked rebellions made Moses to offend the Lord grieuously euen that good Moses of whom it is said Delectus Deo hominibus Moses cuius memoria in benedictione est Though hee was dearely beloued of God and men and though hee was the most meeke of all liuing flesh yet they brought the Lords indignation vpon themselues and vpon him who both were preuented by death and were not suffered to enter into the Land nor to taste the fruits of their long and painefull voyage in the Wildernesse God of his goodnes grant you to loath these waters of strife and chiefly these waters which bee poysoned with Iesuiticall wormewood and gaul wherof so many millions of people haue died within these threescore yeres that you may cry in time with that Prophet Saluum me fac Domine quoniam intrauerunt aquae vsque ad animam meam Deliuer me O Lord because those waters haue gone vnto my Soule God grant that like vnto the holy Doue you finde no resting place among them vntill you enter into the Arke and vnitie of the Church that we may liue together in one hope to see the further mysteries of this happy time the seale whereof is already opened to the great admiration of all the world It was forbidden anciently to sacrifice a Swan because her plumes are white and her heart black so would I wish that from this peace offering might be debarred all such whose hearts are incurably blacked with pride of stricktnesse and singularity and that it should bee onely handled of those meeke and ingenuous spirits who will bee contented to found their iudgement thereof vpon those three grounds without the which our knowledge cannot be sure as S. Augustine faith Contrarationem nemo sobrius contra scripturâ—…s nemo Christianus contra Ecclesiam nemo pascificus That no sober man should make opposition to reason nor no Christian man to the Scriptures nor no peaceable man to the Church And so hoping that the modest Reader will obserue these grounds I doe submit my selfe to his discretion beseeching him that he would not looke vpmy paines with his sinistrous eye nor receiue with the wrong hand that which
his portract the other his person the one the cloude which contained the light of Gods Church the other the fire which shined into the cloude or to speake it more familiarlie as it were to draw this new wine out of these old vessels this oyle out of that Oliue this honey cut of that combe this corne out of that chaffe this marrow out of that bone this manna out of that pitcher this law of grace out of those Tables of damnation This word which is intellectuall and not imaginarie necessarie and not superfluous diuine and not humane certaine and not doubtfull in points necessary plaine and not obscure that from the beginning of 〈◊〉 to the Reuelation there is no other difference but of the figure and the things figured That like vnto that golden propitiatory from the which God spake described by Moses to haue two Cherubins one of euery side looking directly each vpon other And in manner of these Seraphins seene by Isai which by alternatiue voices did continually sing holie holie Euen so do those Cherubines of the old and new Testament mutually breathe out the testimonie of our great propitiation of the which Dauid saith Quia apudte Domine propitiatio est And these two Seraphins in like manner doâ—… render alternatiue ecchoes in both these Testaments of that holie holie Sauiour In such manner that it doth breed incredible ioy to a Christian heart to remarke the vniformitie and correspondence of the Spirit of God throughout the word The Scripture for Example maketh frequent mention of the waters of life to vnderstand what is ment by the waters of life in the old Testament God himselfe said to to Moses and Aaron Loquimini ad Petram istam ipsa dabit vobis aquam in the new Testament Saint Paul doth expound the mistery bibebant Patres nostri de spirituali consequente illos Petra Petra autem erat Christus was there euer any more cleerenesse or correspondency Againe it is said in Ezechiel Effundam super vos aquam mundam mundabimini ab omnibus iniquitatibus vestris And in Esai Effundam aquam supersitientem fluentia super aridam And in Zacharie Erit font patens Domui Iacob in ablutionem peccatoris menstruatae Is not that as plaine as Christ himselfe did speake it to the Samaritane woman at the same well of Iacob thereafter I giue you water to drinke after the which you shall thirst no more was there euer prophecie or exhibition more correspondent then to heare Esay crying Omnes sitientes venite ad aquas and to heare Christ himselfe answering by St. Iohn Si quis fitiat veniat ad me The law of Moses was written in Tables of stone and deliuered with horror per â—…mpadas seniâ—… Buccinae montemque fumantem saith the Text to shew the austeritie thereof and our impossibilitie to fulfill it and doth not the Gospell accord most cleerely with the same Hoc iugum neque nos neque Patres nostri pertare potuiâ—…us The law Euangelicall and of Grace was written in the flesh of the incarnate deitie to declare the softnesse and facilitie thereof according to that which was prophesied as our Sauiour himselfe doth testifie Iugum meum suaâ—…e est â—…us meum leue All which things doe shew the correspondencie and plainnesse of the holy Scriptures Lastly it is that omnipotent word where of the Apostle saith It is inspired from God and is able to make the man of God perfect in euery good worke Then seeing it is such a powerfull and perfect word shall we turne backe to Iudaisme and blinde our selues in obduration against the splendor thereof boldly affirming that it is obscure imperfect and hath neede of humane helpe how shall we be confounded in that great day being confronted with that learned Iewish Rabbin Barachia who out of consideration of this harmonie and correspondence of Gods word was forced to say in his booke intituled Medras Cobel-eth Redemptor primus Moses Redemptor vltimus Messias sicut Redemptor primus fecit ascendere puteâ—…m ita Redemptor secundus fecit ascendere aquas ad salutem And with that other Rabbin Iosue who doth directly call them the waters of Baptisme which saith he succeedeth to circumcision Qui baptizatur non circumciditur ipse erit Gher id est Gentilis conuersus ad rectam fidem So that I say for your Loto hold that this word is not sufficient to instruct you and why because it is not panis fermentatus it is not corrupted with pharisaicall traditions nor flowes not from a Church whose Prelates and members pretend that they cannot erre O but it flowes from the three persons of the God-head and is inspired from aboue as the holy Spirit doth testifie This is a sorrow neuer to be repented to maintaine that any thing other then Gods infallible incorruptible word can be without error or fault Man not to erre seeing the Prophet Dauid hath said omnis homo mendax seeing God himselfe hath said It repents mee to haue made man all the cogitations of his heart are wicked there is nothing true but God and his word as the Apostle saith Deus autem verax est sermo eius veritas What shall wee speake of men no not his very Angels be cleere in his eyes Et reperit prauitatem in Angelis suis saith Iob vnto the great spirit of God is only giuen to be Custos Tabularum Verbi Dei Gardian of Gods truth it is too pretious a iewell to be trusted to flesh and bloud for if it had bin Gods will to tye his truth to men why not to his knowne Saints Adam whose body was formed by the finger of God whose soule was breathed in his nostrils from the mouth of God he had this spirit of truth once giuen him but it left him by the suggestions of Eua Noah the first Preacher of the second World he had this spirit but was neglected of him in his drunkennesse The excellent Moses of whom it is said dilectus Deo hominibus Moses cuius mememoria in benedictione est he had that great spirit in such measure that he ouercame nature by Sea and Land he commanded the Angels and in a manner wrested the will of God but he was neglected of this great spirit in his distrustfull percussion of the Rocke Aaron had this spirit but was forgotten of him in the erection of the calfe Miriam also was forgotten in hir grudging against Moses Dauid a man to Gods owne heart was fearefully neglected of this great spirit to follow adulterie and homicide Salomon whose breast the Lord filled with wisedome was likewise left of this great spirit when he fell in impious Idolatrie The Arch-Apostle Peter did not obey this spirit in the deniall of his master yea after the Ascention and comming of the holy Ghost there was contradictions among the Apostles It is more then madnesse to affirme that the wisedome of any man hath
high Court of Parliament at Paris hath beene perturbed with the agitation thereof sithence This I thinke is the best seruice which I can yeeld to God my Soueraigne prince and to the common weale seeing it doth concerne euery good subiect both Theologically and ciuilly to vnderstand what hee doth owe to his King in his conscience for Religion and ciuilly it concernes him for the securitie of his state The Iesuits indeed haue most subtilly gon about to make an Antithesis or contradiction betwixt the Principautie and Priesthood holding this to be onely diuine and that onely humane and therefore that to be subiect vnto this vpon which Antithesis they build this vsurpation ouer Princes and states but if your Lo doe not stop your eares against the following discourse I hope your Lordship shall find that in my peregrination beyond seas I did furnish my selfe with as much concerning the substance of this question from the most learned both writers and speakers as is sufficient to ridde any man whatsoeuer of this dangerous doubt vnlesse it be those whose hearts and best spirits are already ouercome by the poyson of this deadly Absinthium And first I lay downe this generall Thesis that all such authoritie and power in the Church which doth disproue Christian orthodoxal Magistrates erecting violent vsurpations in their place is manifestly contrary to the voyce of Christ in the Euangell the practise of the primitiue Church approued by the great doctors thereof in all following ages yea and contrary the first ordinance of God in the typicall gouernment of Moses and consequently all such doctrine which doe mainetaine the same must bee hereticall and impious To cleare this generall Thesis in the fountaine let vs looke vpon the first plantation of Christs Church and the condition wherein it was setled which by the Spirit of God is compared to a vineyard Homo quidem paterfamilias plantauit vineam circundedit eam sepibus and so forth as we read in the Text A certaine husbandman planted a vineyard and hedged it about This is the vineyard of Christianitie watered and made fertile by the foure floods of the foure Euangelists as is mystically figured in Genesis A flood went out of Eden to water the garden and from thence it was diuided into foure heads Christ who is the planter of this vineyard hath fortified it in the Gospel with three seuerall walles as so many diches and rampards to compasse it The first fortification and wall is the word of God and holy Scripture against heresies and heretickes Vt potens sit exhortari in doctrinasana eos qui contradicūt arguere to be able to reach wholsome doctrin to improue them who speak against it The second Fortification is of spirituall Iurisdiction against those who be rebellious Qui Ecclesiam non audinerit sit tibi tanquam Ethnicus Publicanus who is to be excommunicate from the company of the Saints The third Fortification is of Temporall power against humane inuasions Duo gladij Vpon the first of which three Ramparts hee hath placed learned Doctors in the Church who are furnished with spirituall wisedome to conuict herefie Vpon the second Prelates with authoritie to excommunicate those who be disobedient to the voyce of Christ. Vpon the third Brachium seculare Ciuill power of Princes to guard his Church from the persecution and inuasion of rauening Wolues from without and from intestine disorders without any of which three this Vineyard of Christ is neuer sufficiently fortified The erronious dreames of Anabaptists too much imitated by some pure and foolish Puritanes would depriue the Church of the vse of one of those strengths to wit of the secular Arme But specially this Iesuiticall Clergie hath preuailed mightly to breede a disiunction of the Ramparts which God wee see hath conioyned to rend asunder the Church and ciuill authoritie the Prince and the Priest which although they were contrarie in themselues as they be seuerall yet the Lord hath knit them together As of contrary Elements hee hath formed the vnitie of mans bodie and hath vnited a mans owne constitution of things meerely contrary soule and body heauen and earth Caro aduersus spiritum spiritus autem aduersus carnem saith the Apostle for euen as the soule of man which receiueth that diuine inspiration of wisedome and knowledge to rule our life is in it selfe a thing contemplatiue and abstract neuer able to subiect the members of our body to this Rule if it were not that the power of our actiue spirit sitting in the chaire of our conscience doth frame and force our will and the faculties of our minde to make our body obedient otherwise it should neuer obey vnto the soule by reason of the corruption therof Our soule is as the Alte of this Musicke our flesh as the Counterbase our actiue spirit as the Tenor and midcuple that ioyneth them This difference of our soule and spirit is cleere once by Saint Paul Ut seruetur corpus anima spiritus integor in die Domini nostri Our great Philosopher Christ againe did vse to say Tristis est anima meavsque ad mortem Spiritus quidem promptus caro autem infirma And Daniel Laudate Spiritus Animae Iustorum Euen so in Gods Church the Priests and Pastors are the soule which receiue the inspiration of Gods will in his law as the Scripture saith of them In quorū pectora condūtur Oracula Dei ex ore illorum promanant Eloquia diuina to bee taught and communicate to the people who bee the body of this Church if it were not by the power which God giueth vnto the Prince who sitteth in the Throne of authoritie and actiue wisedome like armed Pallas this bodie of ours would oftner refuse obedience to the soule as daily experience doeth prooue That Christian Princes to whose charge is committed the gouernment of States the rule of the people in pietie and iustice the protection of the Widdow the Orphanes the Innocent the Stranger the punishment of Malefactors and aduancement of the vertuous to Gods glory that those be not most diuine Offices and that therefore Ethnicke Princes haue had graunted by God himselfe the title to be his seruants who may deny it the Lords Annointed independent of any but of him alone and holding of him imediately the Charter of their authoritie Into the Iewish policie whereof God was the founder himselfe for an example to all vertuous and godly States wee see in the person of Moses a coniunction of spirituall and temporall power not onely did God esteeme his Vocation diuine but he giueth him the stile of a God Ego te constituam Deum Pharaonis I shall make thee the God of Pharaoh Moses did thereafter indeede by the direction of God separate those functions but alwaies in these termes that they should remaine in one vnited concurrence in the gouernment of Gods people like vnto the fingers of a mans hand
authoritie of a sacred Emperour declaring therby that in the poynts of externall policy he did esteeme them as men ordinary subiects whō in their spiritual functions he had counted as Gods The same authoritie was practised by Charlemaine who in his time did conuocate eight Councels and by his sonne Lewis Debonnaire who did assemble one And to shew it more plainely that this power to conuocate was Imperiall and not Episcopall we read how all the Popes of those dayes did write to Emperours for that effect Pope Innocent sent to Honorius fiue Bishops two Priests to obtaine a Councell for the restitution of Saint Iohn Chrysostome as we read in Euagrius Pope Leo doth beseech Valentine the third to obtaine of Theodose the yonger a Councell against Eutiches and in token that the Popes did not so much as pretend this power to assemble wee finde in Sozemene that Pope Iulius complaines onely that the Bishops of the Orient did not inuite him to the Councell of Antioch saying that a law of the Church prouided that no Decree should passe without the opinion asked of the Bishop of Rome And in Theoderet Pope Damasus makes the same complaint and in the same termes against the councel of Arimini in which such honour was done to the Emperour Constantius and such reuerence to his authoritie that the Fathers conuened there being detayned too long and being pressed to put downe some Decrees which were not orthodoxall they durst not for all that depart vntill they had the Emperours leaue and permission Further now will wee obserue the very internall Iurisdiction of the Church and that which is meerely spirituall to wit the sentence of Excommunication and how it was exercised we doe finde two things in that one is we shall not see that the primitiue Church did excommunicate any Emperour or King albeit there were more occasion against them nor is now contained in the great Bul of the holy Thursday which is yeerely published at Rome against Christian Kings and States Constantius and Valeus persecuting heretikes Trinitaries who would haue forced the Fathers to confessions against the Catholike faith were not excommunicate Theodose the second and Valentinian the third Eutichean heretikes were not excomunicate Basilieius enemie to the Councell of Calcedon Iustinian and of Kings Chilpericke King of France infected with Arrianisme Theodoricke King of Gothes Atalarichus Theodotus Vittiges and many others of whom none was excommunicate no not Iulian the Apostata nor Valentinian the second who fell in an heresie three seuerall times nor Iustinian who fell twise no when they had banished Popes themselues for wee read in an Epistle of Pope Siluerius that beng banished by Belizarius at the command of Iustinian his Master he assembled certaine Bishops to excommunicate Belizarius but did not so much as murmurre against Iustinian by whose direction he was persecuted Neither yet if they did kill a Bishop a◅ Valens who caused some of them to be drowned Secondly we obserue on this point of Excommunication that Bishops in the primitiue Church did excommunicate by the consent and permission Imperiall for Princes fearing that Church Rulers should abuse the spirituall sword made an ordinance repeated afterwards by Iustinian that no person should bee excommunicate vnlesse the cause of their sentence were before the Emperour cleerely prooued to be agreeable to the will and meaning of the holy Spirit which Saint Augustine doth expressely acknowledge in an Epistle to Boniface saying that the Church doth exercise her power against heretikes vnder the permission and power of Kings Some Bishops haue questioned hardly with Emperours as a Bishop did commaund Phillip the Emperour that hee should not enter into the Church but remaine without in the place of the Penitentiaries Saint Ambrose Bishop of Milane dealt right so with Theodosius the great but they did not pronounce any Excommunication maior against them for then they would not haue enioyned them penance if they had beene without the bosome of the Church As for Anastatius albeit some Churches as that and the Church of Ierusalem did excommunicate him yet he was euer in peace and vnion with numbers of Catholike Churches in the Orient which did declare that it was not magnum anathema but rather a t◅merarious Act howsoeuer this be such two or three exceptions will not serue against one ordinarie rule for then to meete these we finde in like manner three extraordinarie acts of Imperiall authoritie which caused excommunicate or eiect the Popes Xistus the third of that name suspected for adulterie was excommunicate by commaundement of Valens the third Theodoricke King of Gothes did eiect from the Church Pope Symmachus And the people of Rome vnder the Magistrates did forbid Pope Pelagius the assembly of the Church besides Saint Iohn Chrysostome deposed and expelled from his Church by Arcadius As for the excommunication of Arcadius done by Pope Gelasius it is doubted of in the Ecclesiasticall histories but I doe not speake of such extrauagant acts but of that which was ordinarily followed whereby it is still verified that the whole sway of Iurisdiction Ecclesiasticall was in the Emperors The Conuocation was due to them the processe went by their permission and consent their persons were exempted from excommunication as wee haue heard which bee three maine points of soueraigne Commandement For the fourth which is the confirmation of the Popes it was also due to the Emperours Constantius the sonne of Constantine hee banished Liberius and erected Pope Felix in his place yea farther hee recalled that good Prelate did establish him with the other Theodosius the great a great pillar of the Church by the right Emperiall he setled at Rome together with a Pope a Bishop of a diuers religion I thinke for satisfaction of a mutinous people Laeonius in his time was Bishop of Rome for the Church of the Nouatianes Honorius his son again comming into Italie while Boniface and Eulalius did contend for the Pontificat he chased them both away and after placed Boniface making lawes against such ambicious competences Iulius Nepos the tyrant ouercomming Glicerius the Emperour he made him Pope as Euagrius doth recorde for some hold that he made him onelie Bishop of Milane because he is not found in the catalogue of the Popes Odoacre king of the Horoli being master of Rome he made an ordinance at the solistation of Pope Simplicius and to the imitation of proceeding Emperours That no Pope should be exalted without the consent of Emperiall authoritie When the Emperours had recouered Rome from the Goths Iustinian did not only eiect Vigilius but made him come to Constantinople to be iudged offering to the people of Rome his Arch-deacon Pelagius whereupon they thanked the Emperour willing him to suffer Vigilius and after his death to establish whom he pleased which right did so continue with the seate imperiall that Saint Gregorie the greate durst not honour himselfe with his titles before he had receaued the imperiall confirmation of
their King All these doe comfort the French say they to presume that this mysterie vpon the Crosse was in fauours of them Againe the Spaniard doth take it vnto him because he hath done so many things for extension and securing of the Catholike faith affronting the Turke in all quarters and planting Christian Religion among the barbarous Indians but the secret of the mistery say they is that the power which is prophesied in the Apocalyps doth pertaine to the sea Apostolicall and to the person of the Pope To him who keepeth my works to the end will I giue power ouer al Nations he shal rule them with a rod of Iron and as the vessell of a Potter shall they bee broken saith the Spirit of God in that place whereby is meant the Pope who onely of all men cannot erre I haue alwaies sufficiently cleered to your Lordship the mindes and practises of the Fathers of the Primitiue Church in this poynt of Princes Now that I may not seeme to caluminate the Iesuite I will summarily shew how he hath peruerted this doctrine and poysoned it with his Absynthium Next I will relate how his preuarication and falshood is impugned by Catholike Romans themselues the French Church and that famous Palladium of Sorbon And lastly I will discourse a little of the dessigne of this pernicious doctrine which is a diuellish plot of feareful ambition by length of time to draw the whole world vnder the superstitious hyerarchy of Rome both in temporality and spirituality if it bee not preuented There be three grounds of this doctrine tied together in one chaine which in effect be but one thing teaching the Soueraigne power of the Pope ouer Princes which power is extended by three Armes power ouer their soule to excommunicate power ouer their states and crownes to depriue and power ouer their bodies to giue warrant to kill them which indeed is all the power the Pope doth claime on earth For as touching his being aboue generall Counsels it is but all one with his being aboue Christian Princes to whom belongeth the authoritie to conuocate and rule Counsels I will omit for breuities sake to speake of any other writer among the Iesuits but onely of Bellar who is their predominant plannet Touching the persons of Kings saith hee vpon this point the Pope may not albeit there be iust cause depose them in the same sort as he doth Bishops that is to say as a ciuill ordinarie iudge Neuerthelesse saith he he may as a Soueraigne Prince spirituall if it be necessarie for mens soules change kingdomes taking from one giuing them to another the first possessor being excommunicate as we shall prooue saith he pag. 1081. of that booke imprinted Anno 1601. Then for proofe he doth introduce all the treasonable enterprises of Christian people which are not onely contrary to Gods will in his holy word but are detestably abhorred by the relation made of them in ciuill histories Cap. 7. of the same wherby one may manifestly note that the intestine calamities of Christendome these many yeeres past rising from this wicked vsurpation ouer lawfull Christian Princes hath bene the truest cause of the encrease of the Mahometan Empire And it is maruellous to see how Bellarmine doth there so impudently striue to confirme that extrauagant of Vnam sanctam de maiorit obedient so solemnely condemned by the greatest part of the Romane Clergie chiefly by the French Church Like as the whole bodie of the Iesuits vnder one generallitie maintaine the same in an Apologie of theirs set foorth to the same end vnder the Title of the Veritie defended and in the last impression of the same pag. 42. for by that Extrauagant if the Pope should transgresse to thunder excommunication vniustly against the best Princes yet no mortall man might take notice of it nor craue it to be reformed but not content to deale this way with pretended hereticall Princes he laieth an ambush before the best most vertuous Kings he keepeth ouer their heads Virgam vigilantem In this manner he doth exempt generally from Regall Iurisdiction whatsoeuer Ecclesiasticall persons contending by many instances and iterations of words to confuse that Text of Saint Paul Omnis anima subdita sit superio potestat Let euery soule be subiect to superiour powers for there is no power but of God and the puissances which be are ordained of him which he doth repeat in this sort whosoeuer doth resist power doth resist the ordinance of God and shall receiue Iudgement of God saith he reseruing the Equiuocating of the Text because he would haue vs to thinke that all Supreame power is in the Pope vpon this Text Chrysostome doth obserue that these are not onely spoken of the Laicke but for the Religious yea and for the Apostles themselues saith he But Bellarmine saith in the same Treatise pag. 255. that the Pope hath taken all Ecclesiasticall persons from the power of Princes secular So that they are no more their subiects saith he which in effect is no other then to build a forraigne state within a Kings Realme and so doth he himselfe affirme in the same place It is saith he as if a Prince should set ouer a part of his Dominion vnto a stranger for then hee behoued to loose it Thereafter he saith the lawes of Princes albeit they be not contrarie to Gods word yet can they not bind a Religious person except it be ad directionem non autem ad coactionem pag. 269. of the said clericall exemption concluding pag. 271. that the Prince doth lose the Clergie and is no more their Soueraigne maintaining it so obstinately that he doth obuiat such things as might be obiected in the contrary If saith he yee hold it an iniury done to Kings to spoyle them of their authoritie which they had ouer those men before they entered into the Clergie I answere that he that inioyeth his owne right doth wronge to no man one may choose such a calling as he thinkes meetest for himselfe therefore hee who entereth into the order Ecclesiast doth no iniurie to Kings albeit the King lose a subiect per accidens by that act saith he This Clericall exemption hath a strange consequence that the attemps of Religious men against their natiue Princes shall be no Treason because they are not their Subiects The assassinate of Iaco Clement no treasonable murther And the Iesuite Emanuel Sa in his Aphorismes of confession doth plainely hold it treating of this word Clericus saying Clerici Rebellio non est crimen laesae maiestat is quia non est subditus Regi The Rebellion of a religious man is no act of Treason whatsoeuer he doe because he is not a Kings subiect And againe glosing vpon the word Princeps Rex Potest Rex priuari per Rempublicam ob Tyrannidem cum est causa aliqua iust a elegi alius a maiore parte populi The King for Tyrannie may be depriued by the Common
but vnto the primitiue Church vnder the Apostles and their Successors during the first three or foure hundred yeeres of her puritie so that from the estate of the Church in that time are all our Reformations to be sought apparantly and what we haue transgressed against that is to bee referred againe and ruled by that and by no later times Albeit generall Councells and great numbers of learned men were more frequent thereafter for all the world doth know that as learning grew so grew corruption and so grew curiositie to couer the same so grew contention ambition and heresie To proue by many arguments the sinceritie of the Primitiue Church or the reasons why wee should appeale to her for reformation it is not necessarie The holy and great Doctor S. Augustine giueth such a testimonie as leaueth no suspicion that saith he which the holy primitiue Church obserued although it was not concluded by Counsells but alwaies retayned non nisi authoritate Apostolica traditum rectissime creditur it is most rightly beleeued to haue been no other then an Apostolicall institution Againe saith he to dispute whether that which the holy primitiue Church through the world did obserue should bee now receiued or not receiued insolentissimae est insaniae it is a most mad insolence In which wee marke these two First that hee doth not limitate the primitue Church to the daies of Christ and his Apostles but hee speaketh of a primitiue Church flourishing throw the world Secondly that he doth not tye the credit of the primitiue Church to the authoritie neither of Councels although hee saith it was not concluded in Councells Yea farther all the Councells themselues which followed the primitiue Church did cloath them with the authoritie thereof their Meetings Registers Decrees Canonicall letters and whatsoeuer was were founded vpon this secundum veterem consuetudinem Patrum nostrorum according to the ancient custome of our Fathers For example long before the Councell of Nice the patriarchall Bishops were in authoritie albeit there was no such thing in the daies of the Apostles because there was then no combination of Prouinces conuerted to the faith and in that Councell it was called an ancient custome And in the Councell of Ephesus there was a question decided betwixt a patriarchall Bishop and the Bishop of Cyprus where any man may see if it was not said Secundum vetus decretum Patrum nostrorum And certainely it is an infallible argument of the integritie and vpright meaning which hath been in the proto-reformators of Germanie to heare their willingnesse to follow antiquitie where it was not contrarie to Gods word These are the speeches of Luthor and Bucer touching the retentions of indifferent ceremonies of the Church of Rome Sciant publica pacis causa non detracturos c. we will not say they be against the brooking of ceremonies and traditions receiued in the Popes Church from antiquitie vpon these conditions that the consciences of men be not thereby bound as by fundamentall grounds of faith but that the doctrine Euangelicall of free iustification by faith in Christ remaine inuiolate and that say they not only speaking of festiuall daies musicke organs clericall vestiments which be things indifferent sed etiam de ieiunio ciborum delectu qua magis pungunt but also touching fasting and choyce of meats which be more controuerted points O what a holy and Christian disposition was that what a zeale to the vnitie of the Catholike Church and how contrary to many malignant and seditious spirits which be now in Christs Church who haue no voyces as I haue said but of debate and contradiction contending for Scholasticke tryumph and victorie in place to cry to Gods people that which the Prophets were commanded to cry Annâ—…cia populo meo scelera corum domui Iacob peccata illâ—…rum Threaten my people for their sinnes and the house of Iacob for their iniquities they cry that wee should learne subtle and curious controuersies of Religion many of them bee as profound as prophane they teach Christians to bee obstinate and stubborne in trifling points they teach them to heat one another and to abhorre all meanes of pacification their voice is like vnto the voice of the Eagle in the Apocalyps who tripled her cry vae vae vae habitantibus in terra woe bee to the inhabitants of the earth because they haue broken the bonds of Christian peace and harmonie The fire of our Christian charitie is quite extinguished it is become like vnto that fire mentioned in the booke intituled Esdras which before the captiuitie of Persia was hidden in a pitt by some deuout Priest of Ierusalem that it should not dye out and being againe sought vpon the returne of Nehemiah the Text sayes non invenerunt ignem sed aquam crassam they found no fire but a grosse water In place that through the fire of mutuall loue we should seeke with the Doue to remaine together in the Arke of the Catholike faith Religious men are gone out with the Rauen to hunt carrions among the waters of this world following the sent of honour ambition and wealth Priests seeking to bee Monarches the Clergie becomming factious and irreconciliable hunting after the vaine glorie of learning Ephraim pascit ventum sequitur aestum Ephraim feeds vpon the winde that I thinke bee pastorall follies and neglect the world was neuer so pregnant and raging with the twelue abuses of the earth A wise man without works an olde man without religion a youth without obedience a rich man without almes a woman without shamefastnesse a Master of a house without vertue a poore man proud a King vniust a Bishop negligent a people without discipline a Preacher without humilitie and finally a Christian contentious These be the waters wherein wee are drowned waters whereof the Prophet Dauid hath said Saluum Domine me fac quoniam intrauerunt aquae vsque ad animam meaâ—… Preserue me ô Lord because the waters haue entred into my soule and all these for our proud contempt of Christian simpathie and loue whereof if our spirituall Rulers of Gods people did retaine some true sparkles aquae multae non poterunt extinguere charitatem many waters could not extinguish the heat of charitie Miserable are those Pastors who altogether want this diuine inspiration of Christian concord which was in Luther and Bucer Uaeijs qui sequuntur spiritum suum non videt woe shall be to them who follow their owne spirit and doe not see Let them remember how the Wiseman saith durissimum erit iudicium his qui praesunt most hard shall be the iudgement of those who are placed to ouer-watch people whereof the Prophet Daniel giueth the reason Egressa est iniquitas a senioribus ab ijs qui videbantur regere populum saith hee Iniquity is gone out from the Elders and from those who seemed to bee leaders of the people and how the Prophet Ezechiel doth in his
the first place to Apostles the second to Euangelists the third to Prophets the fourth to Pastours and the last to Doctours Whereof the first of the number Apostolus doth comprehend in it as in genere these whole species ennumerated of spirituall functions so that euery Apostle was also a Doctour but notreciprocally By these we doe manifestly see that Christ in the foundation of his Church did follow for gouernment the same Architype which was giuen vnto Moses and that one God hath but one meaning of one order in matter of Policie as I haue sayd for if ye will hold this comparison betwixt the Iewish and Christian Church to be remote and fantasticke because the first was Typicall and is expired I answer There was in the Mosaicall Law three parts the typicall the morall and the politicall the daily sacrifice and these ceremoniall things which were figuratiue of Christs passion they are finished and haue no imitation in Christs Church but for the morall it doth remaine the same Law lieth ouer vs which did astrict them albeit we haue easier meanes to performe it by faith in Iesus Christ. And for the politicall it doth also remaine as S. Paul saith Know you not that those who minister at the altar doe liue by the Altar c But for the concordance of these two Churches in matter of Policie I bring first the testimony of S. Ambrose who expounding these words of S. Paul to Timothy Seniorem ne increpaueris doe not reproach an Elder among other things he saith also thus Vnde Synagogaprius postea Ecclesia Seniores habuit sine quorum consilio nihil agebatur first the Iewish Synagogue then the Church of Christ had their Elders without whose Councell nothing was done Next I bring the testimony of Iohn Caluine who vpon the harmony of the Euangelists hath written thus Quant au nombre de 70. il me semble auoir c. Touching the number of the 70. Disciples it appeares to me saith he that our Sauiour hath followed the same order whereunto the Iewes of old were subiect and accustomed So many Apostles were chosen who should be as Patriarkes to assemble the members of the reall body of the Church for the like respect of imitation the 70. Disciples were elected for we know saith he that Moses being vnable to beare the charge tooke vnto him seuentie to gouerne the people For of him who would obiect against the similitude of these Churches for policie that the 70. of Israel were no spirituall Rulers and therefore could not be resembled by the 70. Disciples I would aske you how then did the holy spirit come vpon them that they prophesied in the presence of the people and how was the spirit of Moses parted among them Thirdly I giue the Testimony of Doctour Beza who hath deriued his reformed discipline whereby the Elders be adioyned to the Pastours from the Iewish example But that which makes this poynt of the similitude in policie of these two Churches to be most cleere and out of doubt is the opinion of S. Ierom the pretended Patron of the Presbyterians who in the conclusion to the Epistle to Euagrius writeth thus Quod Aaron filij eius atque Leuitâ—… in templo gesserunt hoc sibi Prâ—…sbyteri Episcopi Diaconi vindicent in Ecclesia vt sciamus traditiones apostolicas de veteri Testamento sumptas esse saith hee Whatsoeuer Aaron his sonnes and the Leuites did exercise in their persons in the Iewish Church let Bishops Presbyters and Deacons take on them to doe the same that we may vnderstand saith he the Apostolicall Traditions are exemplary drawen out of the old Testament Alwaies heere it is where the Puritan and the Papist meet to vrge one thing vpon the Leuiticall imitation in policie the Puritan to inferre an inconuenient the Papist to induce his aduantage first say they if you appeale to this exemplar how can you auoid Priestly Soueraignty and a supreme Bishop next they turne it ouer thus If your bishops be in the Church for vnities sake as they are ad â—…ollenda Schismata then this argument following must be good Either there is as great vnity in a parish vnder a Minister as in a Diocesse vnder a Bishop or else the more Churches make the greater vnity If the second be true then must we allow the Hierarchall Supremacy because thereby all Churches are reduced vnder one so that vpon this the Papist will build his Popery and the Puritan will haue our Bishops to bee Antichristian Which obiection is so friuolous that Caluine himselfe alleaged by them to bee a fautor of their Presbyterian rule doth answer vnto it saying there is not the like reason betwixt a peculiar people as the Iewish Synagogue and the whole world vnder the Gospell Neither was it the meaning of our Sauiour that as euery particular Church should be vnder one Pastor so all the world vnder one head otherwise why did he choose his twelue together and in parity For howsoeuer we doe marke in the particular members of nature manifest argument of Monarchiall policie yet find we no generall vnity noâ—… absolute Soueraignty but in God As for example although the Lyon be king of beasts who did euer heare that all Lyons were subiect to one Lyon or that all Kings be ordinarily subiect to one Supreme Monarche The Lord God is onely the Center from whence the diuersitie of nature hath proceeded whereupon the Cabbalists did found that word In Centro veritas in circumferentia nihil The verity is in the Center and in the circumference nothing but shadowes which is confirmed by the holy Scripture Solus Deus verus sermo eius veritas Onely God is true and his word is only verity the 〈◊〉 of nature haue no other fountaine to returne vnto but God nor no capitall vnion to repose into but him If the Angels haue their owne Hierarchies we doe not read that they bee all vnder one head vnlesse it bee the Lord Iesus Christ called by the Prophet the Angel of the Testament and the Angel of the great Counsell as is said before As God hath reserued the Supremacie of generall nature to rest in his owne person so hath Christ in his Church reserued it to himselfe to be onely head thereof in such sort that no Bishop can be called Antichristian but in so farre as he doth depend from the Papall Soueraignty and as the setting vp of a second Bishop in one Diocesse were to be Schismaticke from the first Bishop so to introduce an vniuersall Bishop in Christes place is to make defection from him For euen aâ—… Christ did send his Twelue with equall Commission and equall graces that the establishing of our faith should be more miraculous by the vnanimity of twelue then could haue beene by the consent of one euen so hath it beene the meaning of the Apostles and their successors to mainetaine Catholike vnitie not by Hierarchall Supremacie in
haue done Of all the Doctours of Antiquity Ierome is most sought to by the Presbyterians The Councell of Sardica cap. 10. 13. hath decreed that if a rich man by meanes of Court come to bee a Bishop hee shall first performe the office of a Reader Deacon and Presbyter that by degrees hee may ascend to the height of a Bishopricke Nazianzene giueth testimony of Athanasius and Basil that they ascended into Episcopall dignity by the spiritual Law through all the degrees of Ecclesiasticall offices The Councell of Antioch that whatsoeuer things appertaine vnto the Church are to bee gouerned by the authority of the Bishop by whom say they people are instructed The Councell of Calcedon decreed that none should build a Cloyster or Monastery without the consent of the Bishop of the City and that all Monasticall persons should bee subiect to the Bishop And if we should search all the Doctours Fathers and Councells wee should finde that Episcopall policy accompanied with a cleere consent of all Catholike antiquitie to applaud it So farre that for the first thousand yeeres of the Church no man hath beene knowen to denie or decline it but onely Aereus who was therefore compted an Heretike by Augustine in his Catalogue of heresies and by Epiphanius also which hath not beene rashly nor with repentance affirmed by Augustine as some hold for it was written after his retractation and after his writing of 230 Bookes besides his Epistles and Homilies He saith in his preface that it is hard to giue an accurate definition of an Hereticke he reckoneth vp 53. heresies which after Christs ascenscion were contrary to his doctrine giuing the last place to that of Aereus And concluding in the end of all Omnis it aque Christianus Catholicus ista non debet credere Euery Christian Catholike ought not therfore to beleeue them The Coūcell of Nice hauing decreed that the Catharists or Nauatians or a sort of sublimitated Puritans of these daies returned to penitence vnto the Church those who had brooked any dignity of before should be repossessed of any office whatsoeuer in the Church except it were to displace a Bishop which should not bee lawfull to him who hath beene a Nouatian Bishop But hee should content himselfe to be a Priest vnlesse the Bishop would receiue him to be a Coadiutor or communicate to him the honour of the name or if hee like him not to finde him a Choro-Episcopat or Presbyterat To the end as Ruffinus sayes Ne in ◅na Ciuitate duo sint Episcopi that there should not be two Bishops in one City Augustine being ignorant of this when he was drawen from Nauationisme to bee Bishop of Hippona while yet Ualerius liued because of his great woorth when Augustine himselfe became old and nominated Euodius to be his Successour and had chosen him himselfe to be his Coadiutor yet hee held it vnlawfull during his owne life to ordinate him Bishop when Ualerius ordained me Bishop said he we were both ignorant of the decree of the Connsell of Nice but what was reprehended in me shall not be blamed in my Successour as Possidon hath it Quod sibi factum esse doluit alijs fieri noluit So did this holy man reuerence that ordinance of Nice in fauours of orthodoxall Bishops neither shall we find through all ancient Counsels or Fathers one who hath not done the like reposing still the glory of the Church vpon the authority of Bishops according to that which Dauid did foresee in his Propheticall spirit saying in his 45. Psalme Insteed of Fathers children shall be borne vnto thee whom thou shalt make Princes in all the earth which word Augustine doth interprete insteed of Apostolos who were thy fathers O Catholike Church sonnes who are Bishops are created vnto thee therefore thinke not thy selfe forsaken because thou seest not Peter nor Paul who begat thee Agnoscant quiprecisi sunt veniant ad vnitatem Let them saith hee who are Opiniators and Schismatiks acknowledge those sonnes who be borne to the Church to be her Princes ouer all the Earth The like exposition Ierom the pretended Patron of Presbyters maketh vpon the words of Esay in the 17. verse of the 60. chapter according to the Septuagint speaking to the future estate of the Church through a Reuelation I will giue thy Princes in peace and thy Bishops in righteousnesse whereon Ierome Heerein saith hee the Maiesty of the holy Scripture is to be admired who calleth futuros Ecclesia Episcopos The Princes and Rulers that were to be of the Church Bishops whose visitation is all in peace and the name of their dignity all in righteousnesse saith he So that we finde an excesse of honor and dignity which from Primitiue and ancient times hath beene yeelded to this vertuous Prelacie in the Church Doth not Tertullian who liued in the first 200 yeeres write this of Bishops not onely yeelding vnto them poynts of preeminence and iurisdiction but speaking of the celebration of the Sacrament The Bishop saith hee hath the right to minister Baptisme and then the Presbyters and Deacons but not without the authoritie of the Bishop for the honour of the Church which being safe peace is safe In regard of which Catholike and constant testimonies from time to time what shall wee say shall we not for once thinke it impossible that the successours of the Apostles all the holy Fathers so many Martyrs and Saints would haue abolished that gouernment whatsoeuer which Christ and his Apostles left vnto the Church for the next shall we not hold it impossible to fall out that any policie which was not receiued from the Apostles could be at one time embraced of the whole Christian world and approoued of all generall counsels in the Primitiue Church For the last shall we not thinke it a scorne beyond all scornes that all those antiquities and Apostolicall traditions witnessed by Apostolicall men generall counsels Fathers Doctours Catholike consent without interruption must bee condemned for follies schismes corruptions by some pure and Heteroclite braines who haue start vp more then 1500. yeeres after to impugne the credit of the Church Gouernment qualified by so many diuine men whose faith was tried in the fire of affliction and who sealed their profession with glorious Martyrdome Certainely if it must be so we may say that the true light hath endured a miraculous ecclipse and that great knowledge hath beene long reserued to bee at length vouchsafed to the Allobrogicall Doctours CHAP. XI The opinion of the Archi-Reformatours concerning Church-Policie FInally to conclude this point of the Church-Policy I come to shew what haue beene the opinions of Protoreformatours concerning the same In the Augustine confession which is the first publike Protestant act wherin wee can obserue it this Article is contained wee haue oft say they out of our great desires protested to obserue the Ecclesiasticall policie in all degrees as it is canonicall in the Chruch and to reuerence the authority of
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
one naturall as we are men endewed with outward sences the vestiments to defend vs from the cold the Musique to mooue our sences to ioyfulnesse or to sadnesse and contemplation the second is a ciuill operation as we are distinct members of a politicall and well ordered society as wee see the vestiments doe shew the distinction of mens callings or degrees and the Musique is a delight and ornament vsed by vs in feasts and publique triumphes The third is a sacred and sequestred proper application in the setting foorth and beautifying within due and decent limits the seruice of Almighty God The first doth worke vpon us as men the second as wee are ciuill men the third as wee are Christian men Of Musique I will speake in the first place presuming that not onely when it is heard acting its owne part to the eare in harmonicall sounds but euen when the vertues and commendation thereof are made the subiect matter of prosaicall discourse presenting the vigour and force thereof though but to the eye of the Reader yet it will haue its wonted operation in sweetly charming the affection of those who haue drunke in some preiudice against it and distaste of the vse of it in sacris so that my Readers mind being set in symbalis bene sonantibus in good tune by the impressions of Musique though by mee an vnskilfull artsman rudely fingered they will I hope the more calmely and temperately accept the other following treatise of uestiments especially while it is so briefe If those who haue stopped their eares against not onely the vocall sound but also the vocall defense of Church-Musique thinke me too arrogant in hoping that any Enthusiasme can proceed from my Musicall discourse to surprize their preiudicat opinions let them but looke into the very nature and instinct proper to an intellectuall substance and they shall find that argument and strength of reason hath no lesse unresistable force to attract and purchase the assent of the reasonable soule then the actuall sound of Musique hath to mooue and mollifie the hardest and most stony hearts as it is written of Amphi◅ that he did Saxa mouere sono testudinis pre◅e bla◅da ducere quo vellet then should not the true reasons of Musical uertue which are to the vnderstanding more strong than harmonie to the sence mollifie and guide the most obdurate harts of such as professe a kind of deadly feade against the vse thereof If the Musique were a thing onely indifferent that is to say the instrumentall Musique i◅ the Church were neither commanded not commended by Gods word it is enough for our reception againe of it by the argument of Zanch◅ for Vnitie as is sayd But certainely the Church Musique or that which is graue affectioned and holy it is a true phisicke of the Spirit which doth restore it from distemperature and confusion whither it doe proceede from naturall melancholy it recalleth the dispersed faculties of the mind to one center it doth reconfort the astonished powers therof and by little and little lead them backe againe to the sense of reason by getting their consent to conspire together and to attend the melodious harmony so that in that case it is a seruant and souldier of the soule which helpeth her and giueth her the meane◅ to pacifie a turbulent and disordered spirit as ancient philosophers speaking metaphisically of this poynt haue sayd that the Musique doth cure the bodie by way of the soule euen as physicke doth cure the minde oftentimes by ◅ay of the bodie What shall I speake of Church Musique when prophane histories do record that among the Greeks the Laconickes y◅a King Alexander himselfe did employ the Musique to medicin their extraordinarie passions And who doth not vnderstand that there is a kinde of furious madnesse of the minde in Almaine called Sa◅uitus which is not cured but by the sound of Musicall Instruments and an other in Italie called Tarantula which is not cured but in the like sort or whither it be that the distemperature of the Spirit doth flow from externall causes as from demoniacall Inuasion the Musique doth helpe it much as we see by that practise of Dauid who by the sweetnesse of his harp did terrifie and banish for the time that vncleane and disordered spirit which vexed King Saul Alwaies to proceede the most apt and open reasons for the profitable vse of Musique in the publibue seruice of God may be drawen out of these two fountaines the one of nature the other of Scripture the one will induce credit as we are men the other as we are Christians The voyce of nature next to our owne experience we may best receiue from the iudgement of those whom we either approue for Philosophers or reuerence for discerners of that which in nature now corrupted yet remaineth sincere vsefull and lawfull And in vaine should I vndergoe needlesse trouble if I would search what the ancients haue found out and recorded heereof Plato shall be to me v◅us instar omnium seconded also by Tully in his second booke de legibus Assentior Platoni nihil tam facile in animos teneros ac ◅lles influere quam varios canendi sonos quorū dici non potest quanta sit vis in vtramque partem Namque incitat languentes languefacit excitatos tum remittit animos tum contrahit Musique hath an incredible power either to stir vp the affections when they are dull heauy or to allay compose them when they are incensed and troubled Martin Bucer giueth a plaine naturall reason heereof which I had rather sticke to then to search of what harmonicall proportion the soule of man is composed Aminales spiritus quibus affectus animae constant aerae sunt materia atque ideo ab infracto extrinsecus temporato que commodum aere per aures delat◅ mirum in modum citantur proque illius temperatura immutantur The animall spirits of our bodyes the next instruments of the soule being made of an aery substance are wonderfully affected with the externall aire when it is tempered with certaine proportionable motions and melodious sounds From hence are the diuerse effects of diuerse kindes of Musique the Phrygian Lydian Doricke and Ionicke S. Augustine citeth out of Tully a remarkable instance Cū vinolenti adolescentes c. When certain younkers well tippled whetted with light wanton musique attempted violently to breake open the doores of a chaste matrons house Pythagoras called to the Musician vt spondeum caneret to play a slow graue and stately tune vpon hearing whereof by the grauitie of that straine their luxurious humour was presently allayed Whereby as also by euery mans daily experience it is euident what force there is in Musique for inciting composing and moderating the passions of the minde But here euen out of this example may be obiected the abuse and corruption of manners by some kinde of light harmonie applyed to lighter Ditties
whereto I answer that this it selfe is no small commendation vnto the grauer and more diuine sort of harmonie that the Deuill whose desire and vse is alwaies to peruert the best creatures and gifts of God hath sought thus infamare rem optimam to discredit so excellent a gift as Musique is As Bucer saith in Psalm Haud leuiter detestandum rem tam diuinam religioni praecipuè natam abusu ad voluptates sic viluisse ac redditam infamem The convenient and necessarie vse of wholesome herbes and commodious mineralls is not to be abandoned but rather with more discretion and diligence to be searched into because some others are dangerous and poysonous The Deuill hath not onely his furnished Quyre for Idolatry as in the worship of the golden Image and his Minstrelsie for wantonnes but euen his set invocations and Sacraments yet wee doe not therefore robbe God of his due in these kindes because the Deuills apishnesse hath endeauoured by imitation to derogate from his most decent and formall worship But this by the way To returne to that kinde of Musique whereof onely wee vnderstand whatsoeuer wee haue or shall in this discourse bring for the aduancing the seruice of God namely the graue constant and as it is of the Ancients called Spondaike veyne of harmonie that surely hath a naturall fitnesse to allay our incomposed and disordered affections to imprint in our soules if not the character of vertue yet the next aptitude thereto if not to sow the fruitfull seeds of piety yet to make animum subactum that is to prepare and eare vp the furrowes of our hearts and to leaue our passions fertile and ready for receipt of the best impressions And when I pray you can the vse of such externall helps be more seasonable then when wee must most of all sequester our thoughts from the drosse of carnall and worldly encombrances when wee are to sublimate our soules and to make them ascend vnto the throne of grace Where can the symphony of decent Musique more fitly sound then where there is already a symphonic and vnion of desires yea of soules in a deuout congregation of Christians Where shall the souldiers expect to heare the language of their warfare the trumpet and drum to giue the alarme to whet their fortitude and incite them to fight fiercely and constantly but there where they are in their troupes and bands combined together in battell aray What indeed are the prayers of a full Christian Congregation but an earnest striuing with God and euen wrastling with him for a blessing as Iacob did or withholding him from iudgements as Moses did nay a kinde of besieging and surprising the fortresse of heauen it selfe by violence Most true it is that the fountaine and root of all such powerfull intercessions and invocations is the inward zeale of the heart which the eye of the Almightie hath speciall regard vnto so that without it the approaching neere to God with our lips is not only fruitlesse but abhominable yet as true is it that this our inward zeale and deuotion is the more enflamed and increased euen towards God and illustrated and imparted mutually by one to another by the outward additaments and helps of gesture tunes acclamations melodious harmonie of voice and of instrument by the passionate inflexions whereof the soule is sweetly tempered and lead with ease and delight to those apprehensions which otherwise it could not without difficultie and laborious intention be framed vnto By the loftinesse whereof the soule getteth winges to mount the swifter and soare the higher Not that the shrilnesse or sweetnesse of these sounds doth really pierce the heauens or that God is delighted with the melodious proportions of sounds but as vocall prayer is commended and commanded by him who before hand knoweth the vnuttered petitions and groanes of our hearts not onely in publique invocation for a meane of coniunction but euen in priuate deuotions and eiaculations of the soule for the better enflaming of our hearts with feruencie by the concurring of bodily expressions so also is this externall and vocall adoration commodiously seconded and strongly redoubled by those instigations and transportations which are suggested by Musique In which furnishing the seruice of God it is not necessarie that euerie note or point in the smallest parts and fractions bee significant in it selfe that in Instruments especially being impossible but it is sufficient that they accompanie and concord with the dittie and words of invocation cloathing them as it were with habit and shapes fit for the particular matter and phrase of the hymne sometime putting on a large habit and deepe colour of grauitie and slownesse otherwhile with quicknesse and agilitie passing more lightly and hastily sometime aduancing with lowdnesse otherwhile depressing with lownesse still adding a liuely and emphaticall impression of harmonie befitting the character of the subiect matter Most powerfully doth the heauenly vigor of stately and maiestike Musique both of voice and instruments set forth it selfe as vpon a fit stage of action when the vniuersall Church presenteth to God hir reuerent and awfull adoration of his heauenly Maiestie when the tongues of Angells and of all other creatures are represented by the tongues of men when whatsoeuer gift is in Art is in a modell shadowed in the artificiall Musique all proclayming the vnspeakable power and wisdome of the Creator the infinite mercie of the Redeemer the endles glory of him by whom and for whom are all things Of this streyne and stile are those diuine hymnes scattered among the Psalmes of Dauid and recommended to the Church in all ages by the spirit of God In speciall the Psalmes 33. 104. 135. 136 147. 148. 150. And next to those sacred portions of Scripture that excellent hymne Te Deum penned by S. Ambrose and vsed in the daily Liturgie of the Westerne Church These and such like sacred Ditties of glorifying God and yeelding to his throne the tributarie duty and thankes of all the creatures when they are duely consorted with voyce and sober graue Instruments they are like bona merx in bono lumine collocata pretious wares or faire pictures set in a lightsome place nay they doe so naturally symbolize with Instruments as if they had not been so much composed for Musique as Musique invented for them Another eminent transportation befitting solemne Musique is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loftie streyne of tryumph of Gods Church which being armed and embellished with harmonie doth not onely fortifie the hearts of the children of God in their reioycing but also seemeth to giue a more powerfull defiance to the enemies of the kingdome of God both visible oppressors and invisible opposers wicked men and spirituall wickednesses Of this sort are the tryumphant songs of Moses Exod 15. of Deborah Iud. 5. of Dauid Psal 114. which with some others of that kinde being poetically penned seeme in their measure of words and periods to awake the Harpe and Lute and to
and to shew that all voycing musicke though hauing so noble a precentor and being celebrated by so full a Quire of all the people of Israel verse 1. yet is not sufficient to display the zeale and ioy of the Church of God there commeth in besides as in Medio Chori the noyse of Tymbrels in the hands of Miriam and of all the women that came out after her verse 20. not to yeeld any new instruction to their vnderstandings though she were a Prophetesse but which is the true vse of such musicke first to giue a greater downeweight to their affections and to make their spirituall ioy ouerflow the bankes of ordinary apprehension and to transport them into an higher degree of heauenly rauishment by those artificiall sounds added to the naturall and secondly to infixe deeper in their minds and memories those diuine straines by recording and repeating the same point in the same verses a thing in Church musicke not to be abandoned if tempered with grauity as here we may expresly gather For when Moses and the people had begun their song in this manner I will sing vnto the Lord for hee hath triumphed gloriously c. Miriam with her troupe and instruments and voyces answered the men Sing yee vnto the Lord for hee hath triumphed gloriously c. vers 21. This because it did precede the deliuery of the ceremoniall law by Moses I thinke I may safely referre either to the law of nature or to the inueterate practise of the most antient Church of God euen from the first Patriarkes and Fathers of mankind In time of the Law the very enditer himselfe Moses did by the immediate command of God when he was to die leaue as his last Testament of monition or cygnea cantiō a formall song which as God put into his mouth so he into the mouths of the children of Israel Exod. 31. 19. to be a perpetuall witnesse to and against them which beginneth with a most rhetoricall and Poeticall exclamation of adiuring the heauens and earth to bee witnesses This pithy abstract of the admonitions and doctrines of Moses conteyning Gods benefits towardes his Church the vpbrayding of their ingratitude Gods threats against them and mysterious predictions of the vocation of the Gentiles c. The spirit of GOD did chuse to set downe to his Church rather in forme of Song then of Sermon thereby insinuating that it would be with more facility receiued and with deeper impression retained which is implied by Moses himselfe in the following words of the beginning of that song ver 2. My doctrine shall drop as the raine and my speech shall distill as the deaw As if hee had said this last doctrine of mine which I deliuered to Gods people by way of song shall indeed by the diuine matter thereof instruct their vnderstandings but shall by the manner of musicall inditement and recording therof pierce with the greater sweetnesse and facility and by a secret vnseene influence feed and refresh your soules as the hearbs and plants are cherished by the deaw and fedde by the soft showers And afterward when the Temple was to succeed the Tabernacle Dauid did before hand prouide Leuites and singers his preparations of that kinde were first when the Arke had rest 1. Chron. 6. 31. 1. Chron. 15. And shortly after the Temple was to be builded by Salomon 1. Chron. 25. At both Dauid appointed Leuites and singers with instruments of musicke c. And added thereto the ditties which they were to sing being a set forme of inuocation and thanksgiuing 1. Chron. 16. 8. Prayse yee the Lord c. which also is repeated among the Psalmes Psal. 105. Moreouer in a manner the whole Booke of Psalmes were by the same Prophet penned in Meeter to be sung as they are since in all ages and places in the Church of God Amongst which some Psalm 33. and 150. make especiall reference vnto the instrumentall musicke If heereto it be replied that all this furniture of musicke was proper to the Temple and meerely typicall and part of the pedagogy of the old Testament I may answere that in regard of the number and distinct offices and certaine kindes of instruments those constitutions of Dauid might well bee ceremoniall but the vse of instrumentall musicke in generall in the publike praising of God was and is morall or naturall not indeed of absolute necessity as if there were no lawfull seruice in the Church without it but of conuenience and expediency for the naturall fitnesse and decent fruitfulnesse which they may haue Neither can it be denied but that where the same cause of constitution yet remaineth the practise may be well retained at least as times and circumstances shall require or permit Now those that are most seuerely affected against the Church musicke among Christians vse this as a chiefe reason why it was established in that Church because it was a fit Schoolemaster for that people And are there not and alwayes will bee among Christians some that neede to be fed with milke as well as others with strong meate Did not Saint Basil obserue this and in that regard commend the prouidence of the spirit of God who by the Prophet Dauid had prouided for his Church perpetually that heauenly mysteries might be mingled with sweet melody That two sort of learners might thus bee the better prouided for those that are either young in yeeres or greene in growth of vertue might while they thinke to delight themselues with the melody receiue some good impression of instruction But if this cause seeme vnsufficient or Saint Basils authority not strong enough wee may out of the text it selfe where this musicall furniture for the Temple is instituted 1. Chron. 16. deriue a more constant reason which must needes hold in both Testaments Leuites were appointed to sing with instruments c. that they might make a sound and lift vp their voyce with ioy whence I thinke I may thus inferre The end and reason of the institution of such musicke by Dauid is not for ought I can finde said to be for any prefiguration of action to be fulfilled by the Messias or for any cause or consequent proper to the people and Church of the Iewes which with the sacrifices and other ceremonies were to expire but the reason there added is from a naturall or rather spirituall affection common to all Churches whether vnder the Law of Moses or vnder the Gospell of grace especially in flourishing times namely a cleare and feruent confession and profession of the mercies and graces of our God with thanksgiuing and exultation which as it is in the congregation to be solemnly performed with the voyce and that lifted vp viz. with singing so that it may be aduanced to the highest streyne of ioy it must or at least with conueniency may haue the help of instrumentall musique which may make a sound and lift vp their voice with ioy So if in the Christian Church where the vaile is
withdrawne and the mysteries and mercies of God the Father in his beloued appeare more cleerely and gloriously there bee no lesse cause of holy ioy nay vnspeakable and glorious 1. Pet. 1. 8. why should not this our ioy breake forth into the like manifestation and that the best manifesting and enhaunsing thereof is by musicke and that euen instrumentall the spirit of God beareth record as I haue noted And verily if the imployment of instruments in the Iudaicall Temple maketh them meerely ceremoniall and debarreth the Christian Church of all such vse of the like in that kinde why doth not the same reason banish also all vse of singing in our Churches because Dauid instituted singers for the Temple for as yet I could neuer heere any direct and sufficient proofe why the one should haue a morall and perpetuall vse and the other onely a ceremoniall signification Thirdly as for the time of grace if sacred musicke were onely a cloud and typicall shadow it should then haue vanished when the body came and the most glorious morning starre appeared But wee finde that euen this bright starre when it first began to appeare in the earthly Horizon chose for the blasing forth the beames of his maiesty aboueall creatures or meanes in heauen or earth a troup of inuisible yet audible Choristers who descending from the Temple of the celcstiall Ierusalem praised God and cheered vp man with a short Christmasse Caroll but of a most sweet and mysterious ditty which all Christians delight to heere still sounding in their eares and hearts nay the very Angells themselues desire to behold vnderstand The same our Sauior as he cōming into the world would be saluted with musicke so euen with that mouth whence dropped the like hony the words of grace and life he vouchsafed to honour that exercise in the end of his last supper hee and his Apostles went to Mount Oliue singing an Hymne Neither after this our bridegroome was taken away did the children of the bridechamber let fall their parts in spirituall songs but both practised and exhorted to the continuance of this enkindling of zeale and piety Ephes. 5. 19. Colos. 3. 16. An expresse iniunction for Psalmes Hymnes and spirituall Songs and making melody Which vse to haue continued in the primitiue Church not onely Tertullian and other ancient Christians but euen the Ethnicke Plinny in his Epistle to Traiane the Emperour doth testifie Christo cuidam Deo hymnos canentes antelucanes But heere may bee and indeed is obiected that hymnes and songs vsed by our Sauiour or his Apostles or continued in the primitiue Church were onely vocal and without all artificiall instrument Wherto that I may shape answere I doubt not euen granting that their melody was onely singing thence to inferre à pari a firm consequence for the addition of the other kind of musick to auouch without imputation of a Paradoxe that the modulating voyce of a man and of an instrument are in this respect eiusdem rationis For if one looke into the nature of sounds in their generall cause they are nothing but reuerberations of the aire in their forme and relation they are deductions or compositions of proportions in the distances or connexions of high and low flat and sharpe So that whatsoeuer the immediate matter and instrument be whether meerely naturall as the throat teeth and tongue or aritificially composed of pipes or strings with metall or wood the sound it selfe as it melodious or symphoniacall maketh no difference of obiect but carrieth the same representation to the eare and iudgement of the hearers To this purpose may I not vnfitly apply that elegant comparison which Theodoret maketh between the voice of a man and a paire of organs in the parts of each In man saith he the lungs are the bellowes which are mooued not with foot or hand but by the muscels af the brest the teeth and roofe of the mouth supply the place of the pipes the tongue by its nimble motion performeth the office of the Musicians hand for the distinguishing and articulating the sounds Thus in the viuacitie of his rhetorique he seemeth in this comparison to make the protasis or proposition in the artificial and the reddition in the naturall by making man a musicall instrument Then presently followes the same resemblance with the terms inuerted to the naturall order where hee plainely sheweth that art hath heerein imitated nature in Citeraes and such like instruments wherin the teeth are represented by the strings the lips by the frets the tongue by the quill the vnderstanding by the hand which mooueth and striketh or stoppeth high and low lowd and soft slow and quicke in diuerse formes The like comparison is also vsed by Gregory Nyssen in his learned Treatise De opificio hominis where he resembleth the vse and parts of the flute or fife to the instruments of speech in man Vpon which liuely and mutuall resemblances as Theodoret calleth man a liuing organe and the copy of artificiall organs so may I terme an organ a singing man made with the hand or rather a liuelesse though not breathlesse guide of many voicesand parts But heere it will bee replyd that all artificiall instruments made by man come farre short of this one made by God himselfe that none of those how elegant soeuer and cunningly handled can possibly make a sound properly articulate much lesse significant and therefore that they are to bee excluded out of the seruice of God whereto the vocall musique may bee admitted because significatiue and vnderstandable To this may answer be made first by acknowledging with Theodoret that man being the image of God in imitating his Creatonr can produce no higher workes then such as are but shadowes of the workes of God That nature is the modell after which art worketh and that art is but the image or resemblance of nature And therefore that all the most curious instruments in the world are not comparable with an humane voyce for suauity and liuely expressions neither is instrumentall musique to be opposed vnto or compared with vocall but added as an helper a wife or second or if you will an hand-mayd thereunto In which respect I doe not hold it to bee eiusdem gradus though in generall eiusdem rationis as belonging to the same army but to be ranged in an inferiour squadron a guest of the sacred feast but at a lower table Secondly as for want of signification I maintaine it that the sound and harmony of Instruments though it be not articulate yet it is significant in its owne kinde I meane and proper element by gentle steps and sweete inflexions working vpon the affections and expressely nay powerfully speaking to them euen perswading instructing nay commanding them and imprinting in them the characters of vertue and deuotion and containing the seedes of good motions in the inward seat of the minde by the outer part of the sences and passions Thirdly in vocall musique
cold againe contrary agree in tepidity swift and slow doe meet in a temperate motion the austerity of Hannibal and the meekenesse of Fabius agree in mid constitutions In end there is nothing which wanteth this sweet combination and harmony except Satan and his following spirits betwixt whom and God betwixt whom and his Saints betwixt whom goodnes peace concord loue and vnity there is no knot nor euer shall be but being of their proper corruption enemies to God and nature rebellious factious malitious spirits of discordance and distraction they doe naturally abhorre the sound of Harmony and Musicke So that for that point of vnion with the Church of England which standeth in the restitution of the Organs I thinke this will suffice apparantly to perswade any well disposed and iudicious man who hath not his braine set in Symbalis mâ—…le sonantibus as I haue said before Now I come to the ceremonie of the Clericall habit which is in the Church of England forbearing to reason in generall of the expediency and good and necessarie vse of graue and Maiestique ceremonies in the publike actions of state and ciuill gouernments without which it were not so easie to procure and maintaine popular reuerence to any auctoritie whatsoeuer and which be a true edification in Gods Church if not of our vnderstanding yet of our affections when out dull and secure mindes are stirred vp to a greater measure of reuerence and deuotion through beholding the exteriour Maiesty of Religious Ceremonies onely for the Church Minister his habit in particular I wil deliuer my opinion in sobriety thus There was neuer any age in the world which did not distinguish Counsellours and State-rulers from the people and the religious professours from the Laity by their robes peculiar to themselues as God we see himselfe did institute Aaron Therefore now while Christian Pastours bee more truely venerable and reueuerent because their function holdeth nothing of types but is perfect to say that they should not haue an honourable and comely apparell proper to them and not permitted to be carried of others it is meerely idle and absurd That he who is sequestred from the ordinary ciuill vocations in the world and consecrated to God who is the intercessour and ambassadour of the people vnto the throne of grace to offer out spirituall sacrifice to be secret and in a sort familiar with God that such a sacred person place and calling should not bee cloathed with externall marked of sanctitie and holy profession which markes ought not to be assumed by ciuill men I doe perswade my selfe that no man will affirme it Which ground breing true in the generall to come to a speciall consideration of the Church-vestiment and to a comparison betwixe the white surplis and the blacke gowne I would say the eullours be either in different or not indifferent if they bee indifferent then there is no great matter of debate but for vnities sake wee ought rather to embrace that which our neighbour Church haue receiued from orthodoxall antiquitie then that they ought for our sake to follow that which is more late If they be not indifferent then the minister ought to carry that colour which of the two is most sutable to his person but I subsume that the white is most sutable in his person therefore it is most fitting that hee bee cloathed therewith my assumption I take to be true for these reasons the white is most decent most ancient and most vsefull in the Church For the first the decency of Apparell standeth in two points one is in that which doth most viuely represent to our mindes the nature of a mans calling his degree or age as the readdish colour doth fit a soldier and the black a Schooleman and such like another is in that which doth best distinguish a particular professour from all others of different callings the first of the two doth note a man himselfe in his own property the second doth note the discrepance of other men from him For distinction of seuerall professours wee must confesse the white is more decent for a Pastour because the blacke gowne is common to the Physician to the Lawyer the Schoolman and the Preacher and is not forbidden to any whosoeuer And for noting the discrepance of the properties of our professions the white is much more significant of Pastorall function then the black as I shall shew heereafter For the second touching antiquity the white is ancient in the Church S. Chrysost. maketh mention of it in his time speaking of the grauitie of the administration of the Sacraments Hom. ad pop Antioch 60. for if saith he to the priests a beast whose mouth were polluted with filthines should come to drink in a cleere fountain wherof ye had vse or benefit ye would not suffer him to lay downe his mouth and why will yee suffer those who bee defiled with odious and abominable vices to put downe their mouthes in the pure fountaine of Christs blood Hac vestra dignitas saith hee hac securitas haec omnis corona non quod albam splendentem tunicam induti circumeatis In your consciencious distribution of the holy Sacrament is your dignitie your security and the crowne of your glory more then in that white and splendid Coate which yee carry in the administration of them as if one should say to a scholler graduate in the vniuersity your honour reputation which you haue abroad lieth not so much in the gowne or hood or scarlet roabe which you weare as in the learning endowment which ye shew in your disputations and writings so as from such speech may be gathered that in the vniuersities such habits are vsed for distinction and ornament in degrees of schoole euen so it is cleerely seene by those words of Chrisostome that the Church seruice in his time and before him hath been adorned with such vestiments And Saint Hierom Coutra Pelag. against those who in his time did despise the white Clericall vestiments what a madnesse saith he is that to count it enimity with God if a Bishop Presbyter or Deacon goe cloathed in their comely white roabe in the seruice of God For the third that the white is more vsefull it appeareth this way speaking of a pastorall habit the white hath a more easie open vnderstandble interpretation then the blacke The blacke wee knowe is a mourning habite where as the white representeth ioyfulnesse and therefore is most proper to him who bringeth the glad tydings of the Gospell while as their is a simpathie between his colors and his commission We doe find in the Scripture often mention of white for a sacred and holy apparell but neuer of the blacke if the Angels of God who be his heauenly Ministers haue appeared before men in their ministration cloathed in white to say that those who bee sacred ministers of the mysteries of Gods Church heere vpon earth cannot finde more diuine shapes or colours to
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
the second thing that in all humility I beseech your Maiestie to haue your eyes on remembring how as the crafty goose who flying along Mount Taurus carrieth a stone in her beake to restraine her cry that she bee not heard of the Eagles from the toppe thereof as I haue told before So hee can passe by your Maiesty with a closed mouth and masked face he creepeth into your Maiesties Kingdome as the Serpent did into Paradice to ouerturne the happinesse thereof Looke but vpon the Tragicall examples of strong neighbour Princes Remember that no Iesuite liueth who hath not that minde to your Maiesty which Cicâ—…ro had to Octauius bonuâ—… pâ—…er tâ—…llendus Let your Maiesty consider how one particular man of this great multitude Doctor Parsons a vile excrement of his country of England hath presumed himselfe sufficient to cut the line of the Royall succession to render the Estate Spanish and hath so farre proceeded in that dismall designe as to set downe out of his owne braine the lawes and policy of the new common wealth the acts of the first Parliament as I haue sayd before and hath put to the ports of England a mighty Armada to execute the same What shall we then expect from multitudes hauing the same inspiration and gaping for the Spirit of this false prophet if they bee suffered to practise your Maiesties subiects or to frequent among them Therfore Sr. consider what dangerous enchaunters they be and let your Maiesty like a wise and constant Ulysses bee well tied to your Maine Mast Christ Iesus that no Syrens song may illude your Maiesties perspicuous senses in the meane time when the subtill Cyrce doth striue to bee your Master so that your Maiestie may keepe your Kingdome vnited and firme like a Diamond and couragiously proceede to greater seruice in Gods Church to enterprize this generall Reformation whereof the world holdeth your Maiesty to be so worthy which is immensi praemium labor is the crowne and glorie of your Maiesties trauels and which is so easie for your Maiesty that when your Maiesties admonitory Epistle to Christian Princes came out against the Pope wherein your Maiestie seemeth to appeale to the first 400. yeares of the Primitiue Church for Christian pacification we know it who was then beyond Seas that if it had not beene because your Maiestie doth call the Pope Antichrist shewing by that rather to bee an open Enemie to the Roman Church then a Pacificatour as they sayd who tooke the aduantage of that word otherwise your Maiesty might haue drawen vpon your side the whole Church of France and the whole bodie of the Roman Church other then Iesuites and those who be poysoned with their absinthium that we haue heard with our eares chiefe members of the Consistorie of Rome in contemplation of that businesse expresse with vnfained sighes their reuerence of the simplicitie of these times that nothing is wanting to your Maiestie of meanes if God shall blesse your Maiestie in this Mosaicall perseuerance to negotiate to vrge to insist the present disposition of Christendom will so second your Maiesties beginnings that certainly no opposition shall bee so great which shall bee able to resist for if any should bee beside the inuincible powers of forraine Estates who bee ready to march vnder your Maiesties Colours in that cause Hath not God giuen to your Maiestie store of warlike men within the bowels of your owne Realmes Hath he not prouided for you a braue and worthy Iosua to follow you into this mountaine your Maiesties hopefull Successor to whom your Maâ—… may confidently say in the owne time Elige tibi viros fortes egressus pugna contra Amalechitas The seeds of whose most royall expectation the Lord God of his mercy bring to such maturitie that they may answer that which is vniuersally thought non Romula quâ—…ndam Ullo se tantùm tellus iactauit Alumno That the highest Occident did neuer see a more glorious Orient God of his goodnes strengthen the courage of his great Spirit with the same promise hee made to Iosua Noli timere quia tecum est Dominus Deuâ—…tuus in omnibus ad quaecunque perrexeris Feare not because the Lord God is with you in euery thing you take in hand For the next touching this one word from God Benedicamus what ought to be the true meanes of Christian concord and how neere the possibilitie is to practise them are both declared but when the Lord shall pronounce a blessing vnto it there is the mysterie And yet it is no mysterie to know the cause why he doth not euen aâ—… God was not found in the vehement tempest in the rupture of the rocke nor in the fire sed in fibilo aura tenuis but in a soft ayre as is said God cannot be found in commotion vntill the time that both sides of Christian Clergy do cast off the shooes of their malicious curiosities proud and ambitious emulation thundering contentions to walke vprightly in the mountaine of God teaching people to begge from God in humilitie and out of the gentle spirit of Christian loue this peace of Ierusalem it shall neuer be granted but by the contrarie if wee persist in our wicked contempt God shall make that vermine of the Turks which haue consumed the garden of Ierusalem and all the Orientall Churches to destroy vs also And euen as the Lord did procrastinate and defer the entry of the people into the land of Canaan vntill their rebellious murmurations were spent that of all the multitude which came from Egypt onely Caleb and Iosua did enter So shall he neuer neither blesse those cleare possibilities which are in the person of our excellent Moses to lead vs to the tryumph of that Christian vnitie vnto the time that either our murmurations or murmurers against him be finished Wherefore I exhort euery one out of the blessed spirit of peace and harmonie you who are Papists chiefly and you my LORD for whose seruice in speciall this Treatise is destinate that your Lo will be content to acknowledge that obstinate and foolish superstitions are the danger of your Soule the disgrace of your Noble Spirit the discredit of your House the extinctioÌ„ of your Honors which are proper vnto your Lo vnder your Soueraigne Prince and the nullitie of all your faculties and actiue vertues in this Common-wealth where you haue too great a place to be voyde which things besides other perills that may ensue by many and weightie inducements to reformation If your Lo cannot vpon the suddaine become enemie to the Church of Rome so dearely beloued of you and esteemed for your Mother then like a kindly child compassionate her disease helpe to couer her nakednes and concurre to see her purged from her fornications seeing it pleaseth God to offer such visible meanes to doe it and in his owne time to send a gracious Cyrus for the furtherance of her restitution do abhorre like a pest the poysoned counsells and
my Palinodie The better and worse condition of things earthly standeth in comparison because there is no perfect condition here and the trueth of our pleasures and displeasures standeth in the fortitude or weakenesse of our apprehension therefore to know surely what a Prince and what a state wee haue wee are to remember our selues what may bee in Princes as they are Prnces and what also is commonly found in them and in their rule What may be in a Soueraigne King Looke to the holy Story of Sauls Creation Hee shall appoint your sonnes for his Chariots and for caring of his ground hee shall take your daughters and make them Cookes hee shall take your fields vineyards and best Oliue trees and giue them to his seruants saith the Lord. Out of this you shall truely obserue what a state it is you liue in next to vnderstand what oftentimes is in Princes I might in this argument send you to contemplate the cruell domination of Nero the exorbitant gouernement of Caligula the auaricious raigne of Galba the treacherous Empire of Tiberius c. But because it hath no kind of Decorum to bring those in ballance with a most vertuous most Christian Monarch I will wish you to call to memorie what was your condition during the Ciuill calamities of your neighbour Countries of France and of the Netherlands for a whole age when vnder the â—…adow of your Princes winges you was couered from those miseries while you stood securely on the shore and behelde the troubled Ocean of those tempests doe not you confesse that those countries haue felt more afflictions in one moneth then wee in all our time Or if his Maiestie by violent and vnlawfull ambition should bring such armies vpon our neckes whither would you then make any great reckoning of a light Subsidie or would you cry that his Maiesty should make a bridge of gold for your enemies to goe forth Is there any marke of a Prince approued of God and happie among men so infallible as to become a great Monarch by iust and peaceable meanes as to enioy long and introubled tranquilitie Is there any happinesse comparable with it Besides the priuate ioyes which peace doth yeeld vnto vs it is the nourse of good letters and good policies and of whatsoeuer is good As for riches it is true indeed that the accumulation of treasures is both lawfull and necessarie for Princes because they are the Gardians of people and states And Pecunia est neruus Belli but speaking of subiects remember when great Kings be most mechanicke there the people are most gouerned Sub virga ferrea whereof we haue seene examples enough not farre from our coastes How is it then we should so lightly esteeme two such rare benefits of a constant peace and of a glorious Monarchie reserued for many yeeres to be the most conspicuous blessing of this age certainly peace is so heauenly and extraordinary a good that the spirit of God hath allowed we know the Church to pray for Infidell and wicked Princes that they might haue peace vnder them seeing our peace then and prosperitie is matchlesse as no man can denie it is wicked ingratitude in vs that we should not thanke God and cry Quis poterit similiter gloriari nobis If it were not that our ignorance doth parly excuse our ingratitude for how can he valew the sweetnesse of hony who hath neuertasted of tartnesse and acerbitie the lightnesse of his yoake compared with the pride and insolence of many great dominators and the serenitie of his raigne to speake so hath bene without any intermission that how could you know what a thing is the waight and austerity of domination and if it should not be that our owne follies and euill gouernment should breede vnto vs more discontents and aggrauations then the misgouernment of the state doth we were apparantly the most fortunate subiects vnder the sunne And if any should grudge in the court I will speake thus farre vnto you with humble reuerence because you are the most excellent Creatures that of all the grudges which be within the kingdome that is most pernitious such a malignant and proud spirit made Lucifer to be put to the doore ' when the court of Heauen was first established hee is not worthy to liue at a Princes elbow who knowes not that as godly and Orthodoxall Kings beare the liuely image of God vpon earth so their Courts must resemble the seat of God in the heauens replenished with innocent Maiestie vertuous glory noble and actiue creatures subiect to perpetuall sympathie and loue tranquilitie obedience and order you haue the place of the Spheares which are neerest vnto God Imaque telluris ventos tractusque coruscos Nimborum accipiunt nubes exedit Olympus Pacem summatenent So should you be free of those clouds which are bred in the inferiour ayre of popular distemper and discontentments yea by your serenitie and secret influence you should purge them and make the multitude to admire the close harmonie of the Court euen as wee are astonished to behold the silent murmure and musicke of these celestiall orbes which are aboue the troublesome elements The Lord God hath not found it good to make all his Creatures equally capable of his graces the Angels are not of like degree yet all of them take sacrety of Gods countenance the inferiour Planets haue not bodies sufficient to containe the whole splendor of the Sunne yet they are all saciate of light to illuminate their owne spheares God did vouchsafe vnto Miriam a propheticall spirit but not in that measure as he did to Moses therefore she was strucken with leprosie for her grudging remember that if the sunne shine of his Maiesties bounty bee remoued from you for your murmuring you should bee plagued with a sort of Leprosies to desend againe into the inferiour world carrying in your faces the visible impressions of consuming and contemptible enuy shall the potsheard say to the Potter what dost thou make certainely no And you who may happen to be principall Planet of the Court or first moouer of the Courtly spheares if it should please you to learne the right lesson of your motion in the common schoole of Nature it should hardly fall forth to you to become an errant Planet wherfore hath the Lord God made the huge bosom of the great Ocean to be so spacious and receptible of waters not that shee should acquiesce in her selfe and bee delighted in the largenesse of her fountaines but that by secret channells shee should continually communicate the vse thereof to those riuers which bee appointed to water the earth and as a common seruant in the house of Nature render to the Sunne her ordinary moystures to furnish raine for the fruites of the earth wherefore hath God planted this glorious Lampe in the Sunne not that he should pride himselfe in his owne splendour for that was a Luciferian tricke but that hee should illustrate and beautifie inferiour Planets
the Iesuite for a testimony wherof of my most humble and loyall affection to the seruice of his Maiesty and of the common-weale I had the good lucke to haue a hand in the comming of Monfieur 〈◊〉 to his Maiesties seruice where hee dyed Which being so I must haue about with you who haue so liberally calumniated mee I would to God that you your selfe could in these errands prooue adeo potens aduersus Pecuniam that you may keepe your owne hands as free from Spanish Papall or Iesuiticall gold I would to God you knew as well as I doe what it is to conuerse with a Iesuit and to be defiled with his serpentine breath Seeing there is no Iesuite liuing doth not in his heart approue that Diabolical plot machination of the Powder Treason what do you thinke of your selues who are their Disciples who receiue them in your houses and hearken vnto their insinuations are you not a thousand to one a more dangerous Citizen here then Cataline was at Rome who was declared hostis Patriae because hee did practise the change of a ciuill state you practise first against the person and life of our Soueraigne Prince next against the stability of his royall Succession and Crowne thirdly against the peace felicitie of your countrie Fourthly against the famous antiquitie and naturall liberties of the same Fiftlie against the good of euerie particular Subiect of his Maiesties who is not of your lawlesse league Lastlie you practise to remooue the Candlesticke of the word of God and to erect in the place therof the darknesse of superstition striuing to deliuer vs all both Prince Subiects and Country slaues to the Gallies of Papall pride These are your practises who do frequent the Iesuist in regard wherof what stile shall I giue you are you not indeed the chaffe among the corn the noisome cockle among the wheat the cankering vermin among the hearbs the filthie weeds among flowers the moth among roabs a coale in your Princes bosome a gnawing worme in the bowels of this Kingdom a contagious member of the Common-wealth a theefe in the house a fearefull Sanguisuga thirsting after the natiue bloold of your owne Country-men because you haue drunken of that burning and deadlie poison of the Iesuiticall wormewood which is neuer quenched but with the bloud of Legions The Lord God of his infinit goodnesse inspire in you the liuely aire of his holy Spirit to purge your hearts from these pestiferous humors once open your eies to behold the splendent light so much contemned by you that you may see your owne perils and the perillous condition of Christs Church That your soules may at last languish for a generall restitution of ancient primitiue simplicitie that you may reuerence all the meanes which lead thereunto To the effect that by our mutuall honoring of Antiquitie we may also be honoured of our Successors and said of them to bee a happie age of Christian Reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eze. chap. 4. Apoc. 2. Num. 19. 2. Tim. 2 Aug. de Trinit lib. 4. cap. 6. Math. 4. Iohn 6. Psam 106. Exod 25. Nomb. 20. 1. Cor. 10. Eze. 36. Isai 24. Isai 55. Iohn 35. Rom. 3. Isa. 35. Psal. 73. Psal. 74. Zach. 1. Iohn 2. Galat 2. Psal. 57. Deut. 32. Ezech 13. Deu. 32. Eze. 13. Gen 49. Zach. 10. Ierem. 5 Gen 49. Eccles. 28. Ierem. 49. Rhen. 16. 1. Peter 2. 1. Peter 5. Gal. 3. Acts 7. Sap. 1. Iohn 2. Ephes. 1. The Apologie of the Asse Math â—…1 Rom 3. Psal. 51. Isay 1. Ierem. 10. Cant. 4. Isai. 6. 1. Thes. 2. The Light of nature 1. Institu cap. 1. Rom. 1. Psol 4. A discourse of three Lawes Rom. 1. 10. Exod. 10. Isai 5. Definition of Idolatrie Isai. 41. 1 Sam 15. Coloss 3. Isa. 2. Orat. 2. de Theolâ—… Isai 9. Isai. 〈◊〉 The true end of Miracles Psalm 17. Acts 3. 1 Cor. 12. Regum 4. Iohn 15. 10. Iohn 5. Ierem. 23. Matth. 24. Matth. 7. Acts 8. 1 Cor. 14. Acts 5. 1 Cor. 1. 2 Thes. 2. Apoc. 13. Dan. 11. 2. Thes. 2. The Manners of Rome Dan. 11. Iohn 1. 2. Ezech. 16. Iud. Num. 12. Mat. 20. Galat. 2. Gen. 11. Zach. 6. Luk. 1. 2 Cor. 12. Iudg. 4. 2 Reg. 21. Gen. 27. Luk. 10. Ierome 96. Ioel 1 Isa 3 Matth 12 Iudg. 5. Dan. 12. Timoth. 1. Math. 18. Luk. 22. Matth. 26. Dan. Authoritie of Princes among the Iewes Deu. 16. Deu. 17. 2 Paral. 19. Deu. 19. 1 Par. 26. 1 Par. 28. Isa. 1. Eccle. 52. In oratione contr an Iustin. Nouell Constit. 123. Esa. 45. Apoc. 2. â—…st contre 3. lib. 5. cap. 6. Bernard lib. 1. de conse Doctrine of the Romane Churches for Princes l. b. 2. cap. 8. Psal. 13. Psal. 90. Hose 7. Ierem. 5. Ezek. 39. Apo. 21. Esa. 62. Psal. 36. Psal. 68. Hos. 1. Esa. 1. Ezek. 8 Ezech. 16. Expostuâ—…t for Christian discords 1. Timoth. 1. 1. Corinth 8. Apoc. 21. Numh. 19. Leuit. 10. 1. Tim. 2. Psalm 48. Baruâ—…â—…lt The reformation of Ierusalem done by ordinary Magistrates Of extraordinary Pretenders in the Church Matth. 7. Reformation of Christian Churches Beza de minist Euang. 18. 21. Distinct of diuine Institut August de bap contra Donat lib. 4. cap. 24. Concil Niâ—… cap. 6. Concil Ephes. post aduent Episcopi Cypri Isa 8. Hos 12. Iob. 9. Ierem. 9. Esa. 1. Matth. 19. Esay 9. Apoc. 5. Tertul. contra Marcion li. 4. Acts 19. 28. 1. Cor. 9. Of Episcopall Gouernment Iâ—…si lib 4. cap 6. Lib. 4. Epist. 9. 1. Cor. 12. Ephes. 18. 4. Lib. 3. Epist. 9. Cyprian lib. 4. epist. 9. Acts 6. Christi anno 45. li. 3. Ireneus li. 3. Ierom. lib. 14. 6. Li. 2. cap. 24. Proâ—…m in Mat. li. 2. ca. 19. Euseb. li. 7. 19. Euse b. li. â—…sto 3 4. 5. 6. 7. Amb. in Gallat Concilium Nicens cap. 8. Hist. confess August per Chytr Hist. confess August pa. 389. Lâ—…ci com in epist. ad Timâ—…th Titum What ought to be the temperate gouernment of Bishops Epistela ad Trallianâ—…s Psal. 18. Hos. 4. Eccles. 31. Esay 37 Eccles. 24. De anima lib. 2. sensus disciplina bilis De arte poetica Cicer. de leg 2. Bucer in Psa. 33. Aug. lib. 5. contra Iulian. Conf Ecclesiast Politic 5. booke 38. Section Bucer in Plal. 33 Basil in Psa. 48. Luk. 2. 13. Mat. 26. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret de prouidentia lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai. 6. 3. Apoc. 4 8. Apoc. 15. 2. Arist Metaph 4. Isa 20. Isa. 12. Ierem. 50. Ezech. 9. Gen. 49. Of Clericall vestiments Apoc 18. 19. Ezech 16. Eccles 9. Psal 67. Eccl 44. ibid. ibid. Eccl 45. 1. Kings 16. Eccles. 45. Exod. 2. Exod. 3. Exod. 6. 7. Polyd. virg lib. 8. Numb 17. 1. Sam. 8.
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