and people and would deuide all liuings among their Elders Decons whom they appoint to be paymasters of their Pastors if either I charge them with vntruth or any indifferent vnderstanding can thinke this not danngerous to the Church and the Commonwealth let their petitions haue successe their complaints haue audience their cause finde fauor and in that one Act let Religion the Prince peace and all vtterly perish I omitt first fruites Tenthes subsides cōtributions of Ecclesiasticall persons all which are graunted by the lawes vnto the Prince of this Land all which by thē are accounted sacriledge and robberie and left wholy to the disposition of their polliticke Consistorie and where as as wee shall haue occasion to handle heareafter some special men in particular cases both in equitie and conscience are to be exemted by priuiledge from those lawes that doe binde all a power only reserued to the Prince himselfe These hould all dispensations vnlawfull and howsoeuer they fauour it in themselues no lesse than superstitious and Antichristian in others A thing doubtlesse of much vse and great necessitie in all kingdomes and of no daunger at all where the King is vertuous Whilst the true consequēts of their false opinions haue taught the world that these and such like derogations of the Kings authoritie haue beene maintained in that vnlearned Schoole they labour to make all men beleeue that Princes haue not more honest Religious and loyall Subiects than they are A thing surely by experience neuer to be found so longe as they haue entered vnder pretence of Religion to become abbaters and disposers of the Kings Reuenewes as if he that were gouernor of the Church and the Commonwealth were bound in dutie by power and reuenewe but to haue care of the Church only a Diminution of all greatnesse is affected by thē that by the disposition of that which they esteeme to be the superfluitie of all States necessarie defences and moderate Ornaments may all faile to make them rich CHAP. II. The Church visible of all other Societies is fittest to haue a Discipline but neuer the same that some men desire TO thinke that either the Church how putrified soeuer the Religion be be in so good a case for gouernment that nothing can either be added or taken away to make it better or that the same societie how much soeuer disordered be to be altered by priuate warrāt is very daungerously and apparantly to erre in both The first being the effect of too much flattery and self loue the latter the daungerous attempt of an insolent presumption both hazardous to that holy Societie whom either they thinke for gouernment to be absolute or absolutely to be gouerned by their owne fancies In these two Errors the difference is this that they first may easily erre in thinking that to be best which Experiēce hath taught them to be good in the latter there is lesse excuse because they mislike all whatsoeuer may not be esteemed to proceede from their owne deuice that there is a gouernment requisite for that Societie which we call the Church the wisdome of God hath made knowen vnto vs both by proportion of those naturall and Ciuill Societies to which the Church is compared and by the perfection of that fellowshippe which the Saints in all ages and places where the true worship of GOD hath preuailed haue had from the foundation of the worlde amongst themselues The first roote of humane Societie as being impossible to continue without order is distinguisht by God himselfe into seuerall degrees and prerogatiues of Husbands Parents Maisters aboue Wife Children and Seruants and yet all linked in the mutuall agreement of like dueties The greater Branches that rise out of these rootes Cities countries and kingdomes are neither destitute of lawes to prescribe nor Magistrats to execute for the common good all receiuing dignitie and strength from this fountaine that by the benefit of Good lawes they are well gouerned If men were of themselues either willing or constant in that which were good It were needles to haue a discipline for all where euery mans vertue were a lawe to himselfe but seeing our corruption is such that we are easily deceiued by our selues more easily seduced by others but most and most daungerously peruerted through feare and desire the one to spurn vs that we goe not too flowe the other to bridle vs that we runne not too fast there is a line both to direct and to amend necessarily limited to all sorts and this in due season lest disorder indured bread confusion the fore-runner of all ruine Seeing then the Church of Christ is the house of God the Citty of the liuing God the kingdome of his beloued Sonne can wee thinke that he is careful for others and carelesse or negligent for his owne or that disorder is lesse daungerous or lesse to be feared in the Church than in the Common-wealth surely hee that in all places is the Author not of confusion but of peace will haue all thinges performed decently and in order for the Gouernment of his Church To this ende hee appointed Stewardes oouer his houshold Watchmen and leaders ouer his flocke laborers in his haruest Husbandmen in his Tyllage and being proportioned to a bodie maketh some to bee Eyes Eares Tongues Handes that is principall members for directing and assistance of the whole without which in all reason it must needes be vnable to prouide for the safetie and securitie of it selfe so that the Honour or happinesse had beene small to haue made it a Church vnlesse this likewise had beene added To haue made it a Church that is well Gouerned for the vnitie of of the Spirit is not kept but in the bande of peace This Regiment of the Church is as well Extelternall as Internall The latter is that gouernment which God hath by his holy Spirit and truth in the hearts of the faithfull which as it is neuer varied so it is not questioned amongest vs in the Church of Englande By this which is the Kingdome of his Sonne all men confesse that GOD inwardly and effectually worketh in his Saintes the Faith of his truth the feeling of his grace and other spirituall blessinges according to the purpose of his will for the praise of his owne Glorie in which no earthly creature is able to ioyne or to concurre with him sauing only in this that the Word and the Sacraments being left as externall meanes there must be fitte persons for both and a power in them to admitte and reiect lest happily holy thinges be defiled whilst Pearles are cast vnto Dogges and Swine From hence ariseth a necessitie of externall Gouernment in Gods Church which respecteth the appointing of meete men and the due approbation of such as are to be credited with the free dispensation of such inestimable Treasures committed to their Charge In this whilst all men agree that it ought and many that are religious are desirous that
It is now at the least three and thirty yeares since our troubles began to be beauie vpon vs let them shew how wee haue moued our finger against our dread Souereigne and in defence of all those who haue laboured in this cause he is not affraid to say Was not all our doings by humble Supplications honest and Christian Apologeticall writings and by lowly and earnest suing by our friendes And further In this wee haue done no otherwisâ—â—han all Christian Ministers may and ought to doe And if any man maruell how the Bishops became their enemies he aunswereth Bishops were our enemies by the Papists meanes Could any man Imagine that either so much without cause against the Bishops or so many things without truth for theÌ„selues could haue beene vttered if an opinion peraduenture of that wherein theÌ„selues were Innocent did not carrie them with ouermuch charitie both to thinke all which was against them to be too vehement too much and all for them ouer modest and too little Can it be thought that the Author of the plea of the Innocent should be perswaded that the Papists had made any of the Bishops to be their enemies or that those libels which past vnder the name of Admonitions SupplicatioÌ„s Demonstrations Martin Dialogues and such like should by any indifferent reader be thought to be either huÌ„ble honest or Christian or that they had done nothing in this cause more than all Christian Ministers may ought to haue done no surely the Christian part of the world to whom our vnnaturall violent and vnholy contentions haue coÌ„men are able to witnes too wel that he who hath brought a willingnes to speake euill and hath performed it in howe vnseemly a manner soeuer hath beene thought by the patrons of that cause to haue merited sufficiently the name of a brother and to haue beene a deserued partner of their liberall contribution This to many yong men hath beene a daungerous temptation I meane those of the meanest sort who in themselues naturally haue a double aduaÌ„tage to giue strength to this daungerous weakenes The one a disposition to reproue wherein their owne innocency is thought greatest when they dare in vnseemely tearmes take vpon them to controule others The other a hastie desire to seeme of some account which in an ordinary course without great labour is not easily attained where as euil speaking and vnseasonable raylings Commonly called Zealous preaching bringeth them at least among their partiall followers into an opinion of learning innocency and purified Zeale But let these men vnderstand that where readers are of Indifferenâ—y as some times their Bookes fall into the hands of such though for the most part they are dispersed amoÌ„gst the Breathren of the cause they gaine this Iust Censure That that cause cannot be good which hath not other patrons to support it than those who haue learned nothing but only to speake euill I am sorie the inferiour sort of our Clergie are both so ignorant themselues and haue possessed their auditors with the same error that we may not allow any thing vsed in the Church of Rome no more than any thing vsed in any assembly of the Heathen whatsoeuer So that whilst ouer bitterly we distast euerie thing which is in vse in that Church whose greatest part is infected with much error we breed an opinioÌ„ in those who are not fully resolued that we rather mislike many things because they vse them than for that we are able to giue a reason why we doe mislike them The best course in this had beene first to haue made Demonstration that the same things being vsed by diuers are all one or that those things conteÌ„ded for by authority in our Church were not in the better and former times of the Church or are not of an indefferent nature neither can be made lawfull by any circuÌ„stance These things being neglected and other meanes vsed lesse reasonable and lesse honest we conclude that the proceeding of the Reformers hetherto hath beene altogether vnlawfull and without warrant CHAP. V. Of Contentions THere was neuer any thing more fatal to the prosperitie of Gods Church thaÌ„ the violeÌ„t nourishing of contentioÌ„ within her Bowells and especially by their meanes who ought to haue been the principall Authors to procure her peace for where euery man is violent for that which himselfe likes and partiall affection through stronge humors becommeth the best reason to plant a Religion a falt most vsuall in those Kingdomes that are most vertuous euery man becommeth so great an opposite that in the ende they are in hazard to be depriued of all truth There is nothing safer to a Kingdome than that the Religion professed be but only one and this safetie then shall bee accompanied with much honor when those of the same Religion are desirous and carefull to preserue the Vnitie of the spirit in the bond of peace otherwise it must needes come to passe that those small and first beginnings which receiued life and increase from an holy Vnion must in the end by discord and discention al perish And therefore not vnwisely the Cities of Greece receiued of their Citizens no other oath sauing only this to preserue Vnion That Satan hath had apt instruments to hinder this in all ages those Scarres in the Church which are not yet throughly cured shall witnes well to the ages that succeed after and the hatefull note of reproch shall remaine as a blemmish vnto their names who rather than they would yeeld haue been conteÌ„t in the midst of these flames that the Church perish This being the blessing annexed to the coÌ„mandement of the holy Prophet Pray for the peace of Hierusalem they shall prosper that loue thee As though the happines of prosperitie could not light vpon their heads whose Tongues haue been the principall actors of contentioÌ„ in Gods Church this being an euil by so much the lesse cureable by how much the oppositions for ReligioÌ„ be more violent This made the Apostle to frame that most EloqueÌ„t Exhortation to humilitie and peace If there be any Consolation in Christ If any comfort of loue if any fellowshippe of the spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord and of Iudgement that nothing be done through contention or vaine Glorie This being the meanes to attaine vnto this perfection if in meekenesse of minde euery man esteeme better of others than of himselfe for saith the wise man as the Cole maketh burning Coles and woode a fier so the Contentious man is apt to kindle strife In the case of the Church wee ought to haue remembred long since the great reason of that attonement betwixt Lott and Abraham Wee are Breathren vnlesse they in discreatioÌ„ of some few haue caried them so farre that they can hardly afforde those to be tearmed by that name who because their Iudgements and wisedome are farre greater Their Religion
of those times and the Art to speake euill had extended it selfe no further but to the infinite iniurie of the worthiest in this Church their error peraduenture might haue had pardon and that which was indeed the malitious consultation of a number would haue beene thought to haue beene but the madnesse of some fewe but after all this as either desiring themselues a sedition or being misledde by some politicke Atheist to be the actors of the Churches ruine they assemble in diuers places they make lawes despise Authoritie and leaue nothing that is violent vnatēpted In the midst of all which the happinesse of the Church was this that malice had not so much force as shee had Endeuour I am sorry that men endued with vnderstanding and making Religion to be the ground of what they did could so farre deceiue themselues and delude others as to thinke a practise so disordered so inconsiderat so vnciuill could possibly be allowed in an vnderstanding and well gouernd Kingdome only because it seemed to be masked with an Idle shadowe of a pure Zeale Now these proceedings that seeme to bee warranted by Religion are most easily spread abroade because all men presume themselues to haue an interrest in Religion and they are for the most part more hotly pursued than other strifes for as much as coldnesse which in other contentions may bee thought to proceede frō moderatiō is not in this so fauorably cōstrued This made them that if all other meanes fayled them they hoped to effect their desire by force of Armes To this end they write that in this quarrell for reformation a hundred thousand hands would be gotten and then say they you may easily think what stroke so many would strike togither Doubtlesse there is nothing that could sauour of greater sedition especially vnder so gratious a gouernment than being so violently addicted to their owne fancies what they could not obtaine by any quieter meanes rather than faile to seeke to establish it with th◠hazard of so much bloud Nay all seditions almost and the open Rebellions of all times haue proceeded at first from this ground that what in the beginning was but weakly thought vpon grew afterwardes to bee affected with more violence and in the end rather than to fayle to bee attempted by open warre I confesse the part against whom wee striue was a long while nothing feared the wisest contented not to call to minde how errors haue their effects many times not proportioned to that little appearance of reason wherupon they would seeme built but rather to vehement affection of Fancie which is cast towardes them and proceedeth from other causes And surely if a sparke of errour lightening in those dispositions which in all mens thinking were farthest from any inclination vnto furious attemptes was in all reason like to bee verie daungerous must not the perill thereof bee farre greater in men whose mindes are of themselues as drye fewell apt before hand vnto the tumults For surely in a cause of Religion men will strayne themselues vnto desperate aduentures for the reliese of their owne part though Lawe and authoritie bee both against them This then will bee a consideration of importance at this time both for the King and the high Court of Parliament when as it is like those humours will growe strong through confidence in their cause and a hope of friendes how vnsafe in reason it must needes bee to suffer the sparks to bee blowen that are almost quenched or to hazard an Established forme of Church Gouernment by experience found profitable with much peace in exchaunge with any newe imaginarie forme lesse warrantable in trueth and in all reason lesse possible to stand with the safety of the Commonwealth Now that wee haue laid open some part of their proceeding for this Discipline a poynt handled by vs sparingly and with great vnwillingnesse for hee that desireth to see more of their practises may read some Bookes written alreadie to that ende wee will briefely examine whether any man and vpon what reason doth endeauour to iustifie the proceeding of the Reformers in this kinde The Booke which wee Censured in the former Chapter called the Plea of the Innocent vndertaketh verie straungely in my opinion the defence of the proceeding in this whole cause For although the Author himselfe might haue assurance of his owne sinceritie whereof I can not accuse him though some doo yet surely hee could not bee so ignoraunt of what had past since the beginning of her late Maiesties Reigne nor so charitable to excuse the maner of it but that a defence of the whole Storie might haue beene better spared than written at that time and doubtlesse if all other meanes of opposition had fayled their owne dealing was an ouerthrow sufficient to that cause The first thing that hee misliketh is that they are called Puritanes and in the clearing them from all effectation of this name hee spendeth the whole Chapter making other of his brethren that seemed to bee lesse Religious and the Vniuersities places which in duetie hee ought to haue more honoured to bee the principall Authours of this name for to tearme them Puritanes But seeing the end of names is but to distinguish and those who first vsed it amongst vs did rather showe what their owne followers did esteeme of them and what themselues affected than what they were It cannot in reason bee an imputation to any that they were tearmed by that name Neither doo I thinke although diuers of them did glorie to bee so tearmed that this name first proceeded from vs but rather that the Church of Rome seeing vs to reforme our selues to a purer Religion than they professed and that diuers amongest vs not content with that desired yet to be more pure accounting all of vs to bee Heretikes these by a speciall name as affecting to seeme more holy than others a common practise of the Heretikes in olde time they tearmed by the name of Puritanes so that the fault which hee layeth vpon vs doubtlesse had his originall from those of the Church of Rome and therefore one Rishton in a Table dedicated to Cardinall Allen then Gouernour of Doway maketh Puritanisme an Heresie which began in the yeare 1563. neither do I thinke it can easily bee found that any Protestant in England before that time in any publike writing vsed the name of Puritan for no man can bee ignorant but that hee who was the strongest first opposite to this new discipline and handled this argument with greatest learning was himselfe in all precisenes farre purer than those that most gloried in that name and was neuer an aduersary to any of this cause that was not eyther malitious arrogant or an hypocrite neyther is it fit to lay that distinction vpon the Vniuersitie of youthes and Prescisians as this pleader doth as though all that were not for this new Reformation were like one Athacius who bending himselfe by all
haue no Church this being as essentiall as either the word or the sacraments where this is wanting wee haue great cause both to examine the practises of these men and to consider that discipline which they tender vnto vs for that which we now haue and what benefit by this exchange is likely to redownd vnto Gods Church And surely if both our Disciplines had the like warrant that they were the lawfull â—rdinations of men for the well gouerning of the Church not repugnant to the word of God yet it is like the aduantage would be far greater on our side being auncient not the inuention of our selues found to be safe by experience and duly proportioned with the greatnes riches freedoms glory and gouernment of this kingdome whereas theirs in their owne opinions if they were not ouer partially addicted to it is new the inuention of late time dangerous by experience in a kingdome and no way proportioned but to the limits and bounds of some priuate Citie we haue knowne the aduocates of this discipline to haue much grace for which I do honor them in exhortation and prayer but to be either inuentors or aduisors of lawes and ordinations fit for a Church discipline their manner of liuing doth not allowe them that wisdome so that wee holde it much safer to retaine our owne reforming such parts as the boldnes of sinne maketh vs to thinke now to bee too remisse rather than to aduenture an exchange euen for that which by so many titles they commend vnto vs. For surely no man is lesse fit to lend his tongue to giue praise to a worke than he or they who haue lent their heads and their hands to be authors of it both because all of vs naturally loue what we doe our selues and seldome haue wee so much vnderstanding that we doe aâ—â—isse when we had no more vnderstanding but to faile in the doing of it But where their owne weakenes or want of experience might faile as not affoording them so much wisdome to make lawes if there they will vrge vs with expresse commaundement of holy Scripture then it must not seeme strange vnto them if that for which they pretend scripture without warrant of scripture be not admitted by vs wherein if they faile the Church at their hands receiueth a double wrong first a contention to disturbe her peace and secondly the false pretence of an euerlasting truth to giue authority and warrant to the late unwise inconsiderate and vnholy inuentions of silly men Dealing in this but peraduenture with lesse malice as Satan and all heretikes haue done to couller temptations and heresies with Gods word For seeing that with man especially in the Church nothing is or ought to be of that account as the scriptuâ—es are all men are dâ—sirous for that which they are willing to maintaine to alledge that proofe which hauing gâ—eatest authoritie must with men of reason finde least resistance For in all other things let reason be neuer so apparant with some men they are as easily contemned as they are alledged this onely conteyned in the two testaments both in admonishing is vpright in promising is heauenly and in threatning is fearefull All other writings as the assurance is but weake which they can affoord so their proofes are but the opinions or iudgements of mortall men and where the hearer is of the same nature with him that perswadeth reason oftentimes doth belâ—â—ue that he hath not much reason to be perswaded But in the scriptures as Hugo saith whatsoeuer is taught is truth whatsoeuer is commaunded is goodnes and whatsoeuer is promised is happines and therefore these men haue proceeded aright if they be able to proue what they vndertake in making the plaine scripture to be the commaunder of all parts of that discipline which doubtlesse whithout scripture reason hath little warrant to thinke that lawfull we understand then by discipline in this chapter which notwithstanding few of the patrones haue defined vnto vs that eternal gouernment of the church and of euery member thereof in respect they are of the Church whereby manners are reformed the peace of the Church maintained God glorified and order and decency procured this whether in substance it be such that nothing is to be added altered or diminished is the principall contention betwixt them and vs our Church holding that it hath this libertie to prescribe orders for the whole assemblie to giue direction for the goods of the Church and the maintenance of the clergie for the proceeding in matters of Church gouernment making lawes and ordâ—rs iudiciall notice censures election of offices and such like and this not without the authoritie of him who hath the supremacie in all causes all these we hold changeablâ— according to times and places whereas those who will needes be our aduersaries in this cause will haue all such as concerne the substance of discipline to be appointed by God and to be alwaies firme and immutable and the Eldership to haue the execution of them and to this end in euery parish or precinct there must be a presbyterie of doctors pastors elders and deacons and of diuers presbiteries conferences and synodes all which say they are precisely required in Gods word But seeing remonstrance hath been made both of the errors of them all and the infinit dissentions amongst themselues we can be content to let that discipline fall which stronger then they if they were willing could hardly haue strength for to hold vp This discipline of the Church ought to see the execution of those lawes and ordinances which God by his Apostles in their time and daily since by the Church maketh neither doe we thinke that any in the bosome of the Church after so long a time of knowledge can now doubt but that God hath left vnto his Church an authoritie to make lawes the execution whereof in reason is committed to those who succeed in place and authoritie the Apostles of Christ that did plant the Church whose dominion notwithstanding we make not so absolute that like tyrants at their pleasure they may rule ouer Christs flocke yet the power that the rulers of the Church haue in matters of a lower nature are lesse limited by farre hauing warrant to ordaine and appoint things indifferent which serue for order comlines and the edification of Christs Church By this authoritie the Apostles ordained many things in the Church whereof from Christ they had no expresse mention by this power S. Paul ordained that gatherings should be made at Corinth vpon the Lords day that the man should pray bare headed and the woman couered Such authoâ—itie at this day a particular Church hath as of England France end Scotland or any other that the clergie with the allowance of the prince and the rest whom it may concerne for to make lawes may ordaine and appoint â—uch ordinances as seruing for edification order and comlines in the Church are so long in force vntill they
themselues onely to reade the Scriptures and the profitable indeuours of other men whilst some not much their betters for learning out of a bold presumption arising from a false opinion of equalitie in all degrees dare approch the honorablest and grauest assemblies in this land shall wee thinke their modestie deserueth so much blame as that they are not worthy to bee tearmed ministers and not rather blame the vnmodest presumption of others who vnskilfully and boldly haue taken vpon them the dispatch of those duties which doubtlesse by many hundreds might haue beene performed much better And I am sorie it fareth with vs in this case worse then it doth in all other courses besides seeing commodities and seruices are worthely suspected onely in this respect that they are offered and in these functions much holyer and of more weight they are thought by some to deserue better in that they boldly and vnconscionably outrun the rest As if in the discharge of these sacred duties an Vnhallowed Emulation were the best vertue or that a lawfull ordination to preach were a warrant sufficient allwaies to preach where it pleaseth them This error to bold and ouerfoule if it were not the vsuall misdemeanor of those men who to rigorously beeing vnlearned themselues call for a learned ministrie wee could as easilie afford them their desired happinesse as wee are willing to craue pardon for others that beeing better learned are not indued with the like boldnesse Wee doubt not but all men in this calling haue great reason to vse the vttermost of their learning to the benefit of Gods Church and that those who are not so well able to teach others should indeuour themselues to bee more learned Which vertuous trauells of theirs so much deserueth the more fauour in that there is no calling which hath not more ease and whose scope is not shorter then the vnlimited and endlesse desire to obtaine knowledge In which respect men indued with greater gifts should receiue from the Church a better recompence and where there worthynesse is farre vnequall there both with Prince and people which is some mens error their estimation and honor ought not to bee all one For euen the heathen Philosophers who in comparison of these drunk but of the standing waters which were drie in the time of heate forsaking the fountaine of life euen the Lord himselfe for that glorious show which was nothing else but like the beames of a Comet to be wondred at for a time but neither of continuance nor influence amongst many they were much esteemed the heathen Princes finding this benefit at their hands that those Morall vertues wherein they were excellent like sweet flowers had withered long since if men of learning like skilful Apothecaries had not distilled them But the knowledge of these surely was amisse in leauing that which was necessarie for a thing superfluous a thing sound for that which was emptie profitable for that which to a better life serued to small vse and a thing in comparison euill for that which was absolutely good Yet whilst wee haue dispised these digging wels vnto our selues like those of Isack Contention and Hatred were puft vp with an opinion that we know much as if our weakenesse could incounter the worthiest for learning that the Church hath Who in deed as concerning time ought to bee teachers yet haue neede againe to bee taught what are the first principles of the word of God and surely the most faults in the Kingdome haue proceeded from this fountaine that the Priesthoode for doctrine is not sound Who being faultie in this kinde if they had tempred themselues from teaching so much vntill they had learned more it is like the Church had beene healed of a great part of that malladie wherewith shee is now sicke Whom I would bee loath to take vpon mee to reproue seeing in their opinion they are wise men but onely to put them in minde of this that an Ecclesiasticall Ministrie is their function This ought to teach them that corners are no fit temples to preach their doctrine especiallie now in the time of peace or if necessity at sometimes require it of them yet that their doctrine bee such as for soundnesse and truth it may beseeme the Temple Secondlie that the Church by those whom she hath inuested with that power should call such vnto that place whose labours shee puâ—poseth to vse in that kinde For the Church hath no reason to heare their voice whom Christ hath not commaunded for to feede his sheepe Wherein if those in authoritie by ordaining men altogether vnworthie vnhonestlie discharge that trust which the Church doth Impose vpon them it is their fault who abusing that honor which they haue receiued haue nourished some Wolues to deuoure the flock In detestation whereof multitudes often times cry out whilst Foxes are honoured as holy creatures But seeing it is true that the dulnesse of our witts and the strength of our fancies maketh vs run after to beleeue and those whom authoritie suppresse as men that deserue euill wee releeue them as martyrs that suffered for well doing our Church had small gaine to exchaunge the ignorance of her worst ministers for the factious Imâ—loyments of those men Now seeing these men by reason of their holy function are called stewards Ouer the Church which is Gods household the holie Ghost telleth vs who is a faithfull and wise steward whom the maister shall make ruler ouer all his household to giue them their portion of Meate in due season commending vnto vs as some of the fathers obserue those fiue properties Truth Humilitie Discretion a lawfull Calling fit execution of the Place which are requisit in him who desireth the approbation of a good steward that neither hee bee a betrayer of the flock nor wastfull accounting that his owne which is but onely committed to his charge of such a one wee say as the holy Ghost in another case who is so faithfull amongst all thy seruants as David For doubtlesse many men will boast euerie one of his owne goodnesse but who can finde a faithfull man Secondly that hee bee humble remembring that hee is but a fellow seruant which vertue is not so repugnant as some think to the highest title of office in our Church but that experience hath taught vs how both of them fitly may bee ioynd together Thirdly wise not blind nor an Idiote of whom the Prophet speaketh their watchmen are all blinde they haue no Knowledge they are all dumb dogs they cannot barke they lie and sleepe and delight in sleeping surely Fortitude and Constancie are required of such as haue set their hands vnto the Lords plough wisedome in those that are made watchmen ouer the Lords house Iustice in that they are Debters both to wise foolish and Temperance in the performaâ—ce of this duty We may ought to say I hope without offâ—ce to the Honorable Bishops the fathers of our Churches
sounded more sharplie or bee vttered more vnreuerentlie against that mother that hath giuen them suck against those men who haue bene the fathers of our faith through the whole land against that Prince whose blessed gouernment procured them and many thousands peace which peace made them something if they bee any thing could I say any words bee vttered with more follie and lesse truth We hope that neither they themselues nor the world wil beleeue that the church of England so happely reformed so mercifully blest so wisely gouerned so sufficiently supplyed so honorably esteemed both at home and abroad either doth or will maintaine and defend the sinnes of non Residencie and idle absence or couetous heaping vp of many things vnconscionably and without desert seeing they are faults controwled forbidden by so many good lawes of the realme and the vertuous constitutions and Canons of our church wherin if they vnderstand as they ought what a cure is what Residencie is required what absence tollerated by the law of God when and how long what rewards of learning are due in the church to men of better qualitie what disposition of these things resteth in the power of the prince what vnion or limitation of parishes is meerely positiue what dispensations are conscionable and agreeing to Gods law what priuiledges are the right application and not the violent breach of the lawes Lastly what is fit and what is holden in our Church for things forbidden neither doe we nor doth our church defend we are wil be readie to giue them the right hand of fellowship in the reproofe of these sins which we doubt not may be daungerous to the soules of many But if they desirous to outrunne vs in an vnlearned zeale teach the world that all absence is vnlawfull that diuision of parishes are from diuine right and so one onely for one Pastor that princes cannot Dispence that the inioying of these is Couetousnes Idlenesse Theft and the ground of all ignorance then wee must tell them which wee haue proued alreadie that these reprouers themselues are not onely Idle but also pratlers and busie bodies speaking things which are not comely and that our conclusion is this that all dispensations for non Residencie and Pluralities are not against law nor that law that giueth dispensations against conscience and that neither all giuing or taking of them is so great a fault as it pleaseth some men to make the world beeleeue that they both are CHAP. XIII Of Publike Praier and of the defects supposed to bee in the Liturgye of the Church of England IF our praiers were onely the performance of our owne dutie and not a Religious act whereby our mindes beeing lift vp to heauen euen all graces both Spirituall Temporall discend vpon our heads Godlinesse hauing the promise both of this life and the life to come it might bee paraduenture of some doubt whether they were any part of our religious seruice or onely the pollitick inuention of the church to breed a superstitious opinion in the simple people of that almightie power whom because they see not Atheisme laboureth to parswade that they need not feare But seing the intercourse betwixt heauen and earth to vs in Doctrine from vs in praier is the assured euidence of that mercifull loue which desireth to make vs conquerours in the day of victorie it must needes bee if assistance doe want to obtaine this the onely fault of man himselfe not to aske seeing the promise is past and sealed that whatsoeuer yee aske the father in my name hee will giue it you Which if euer wee finde not come to passe measuring things by our weaknesse which is not alwaies able to discerne what mercie denieth and iustice graunteth after our Asking wee must Seeke if that faile crie aloude and with Importunitie knock not doubting of his promise yee shall receiue yee shall finde it shall bee opened vnto you Thus wee sanctifie in this Principall Act of our Religion and offer vnto the Trinitie the three especiall parts of our bodie as an acceptable sacrifice correcting our tongues beeing commaunded because God some time seemeth not to heare to aske erecting our harts and beecause God seemeth to bee lost bidding vs Seeke directing our hands and because God as it were sometimes shutteth the dore against vs willing vs to Knock in the first our praiers doe awake him who seemeth to sleepe as Elias said of Baall but hee that keepeth Israell shall neither slumber nor sleepe In the second to deale as our Sauiour whom Ioseph and Marie thought to be lost whilst hee tarried to doe the will of his father In the third like the Pharisies who shut the kingdome of Heauen least any man should enter but hee saith as the Psalmist Lift vp your heades O yee gates and bee yee lift vp yee euerlasting dores and the King of glory shall come in and not onely hee himselfe but all the righteous for this is the gate of the Lord and the Righteous shall enter into it so that then euery faithfull man performing this dutie as he ought may say with Dauid I will thanke thee for thou hast heard mee and art become my saluation for the promise is without exception Euerie one that asketh receiueth he that seeketh findeth and to him that knocketh it shall bee opened So that though Wine bee strong though Women bee likewise strong though the King bee strong and aboue all things the trurth bee strong yet doubtlesse the Praier of the Righteous especiallie if it bee feruent is stronger then all these The Earth is strong which supporteth all this great waight of creatures and sinne and is so made by the mouth of truth that it neuer should moue at any time yet the Praier of Moses Aaron was so strong and so powerfull that shee deuided her selfe and rent a sunder like the vaile of the Temple and opened her mouth like the great Whale to swallow vp Dathan and the congregation of Abiram The Sea is strong which supporteth the burden of all this for thou hast founded it vpon the flouds but the praier of Moses made it to flie that Israell might passe on drie land What aild thee thou sea that thou fleddest and thou Iordan that thou wast driuen backe surely Iuda was his sanctuarie and Israell his dominion and his seruant Moses praied for their safetie and the Sea answered as Adam I heard thy voice and I was affraied Like effects euen weakenesse hath had from the strength of Praier ouer the Fire the Aire and the Sunne But why doe I speake of these seeing the Almightie seemeth to be bound by our praiers that hee asketh leaue of Moses Let mee alone that my wrath may wax hot against them To whom the humble suppliant hauing fastned his praiers as with a chaine to the throne of mercie may answere confidentlie with out presumption as Iacob to the Angell I will
to auoide tumults if their number were dangerous like the Nouatians in S. Chrisostomes time It were lawfull conuenient for the Gouernors of the Church to be at peace with them the ecclesiasticall authoritie ayming at this scope rather to build than to pull downe Concerning the fourth which only doo or seeme to erre in some point that commeth not so far to be thought an heresie doubtlesse a greater moderation is befitting such and violent condemnations are vnlawfull vntill both haue bene heard with indifferēt tryal Inuectiues alienations of minde partaking such like are both scandalous to the Church enemies to peace and in the end are little auaileable to find the truth It were fit al to be of one mind vntil more warrātable proceedings might resolue our doubts let vs therfore as many as be perfect be thus minded if ye be otherwise minded God shal reueile euen the same vnto you after this whosoeuer he is that seeketh further hauing found a truth laboureth but with paines to inuēt an error Their diligence if it were vpright the church cold not refuse of whom now it is like shee may say as one doth of the accusers of Priscillian their desire to ouerthrowe Heretikes I could not reprehend if they had not contended more thā was fitting to ouercōe What mildnes they haue vsed we take it as the speech of the Donatists who as S. Austin reporteth said they wold not be cruel but I think they could not no mā coūteth that beast meekest which hurteth not bccause teeth claws are denied him but if any man be ignorant and desire to know what courses haue beene taken with these men whom we cannot defend and the state of our Church hath supposed to erre whilst ouer eagerly they haue sought a Reformatiō of some things we are content for defence of our selues in not yeelding to all which they demanded of vs and most earnestly frō the purified example of some other Church to let them know that the Church of England being to enter into a considetion of those lawes which were thought fit to bee altered concerning matter of Religion knew by experience both at home and abroad that howsoeuer the best humane lawes haue much imperfection annexed to them yet ouergreat or ouerspeedy alteration could neither argue much wisedome nor be thought safe For to alter lawes of continuāce and especially in this kinde must needs with the common sort Impaire and weaken the force of those grounds whereby lawes are esteemed to haue greatest strength For if we haue neither voyce from heauen the ground of the first alteration in the Apostles time that pronounceth them fit to be thus chaunged neither sentence of wise men built vpon manifest euil nor cleare proofe that they in whose hands it is to alter them may likewise infallibly euen in hart and conscience iudge them so vpon necessitie to vrge alteration is without necessitie to trouble and to weaken the whole stare But such is the lot of all that deale in publike affaires whether of Church or commonwealth that which men list to surmise of their doings be it good or ill they must before hand arme their minde to indure it with much patiēce Now if it were a fault in the Church of Rome through a loue to some thing that is harmles obstinately to maintaine what is not lawfull had it not been an Imputation to our church frō the dislike of those things which were neither warrantable nor iust to proceede to an alteration of such as in the iudgement of the best vndoubtedly were both But when experience shal haue showed the seueral fruits of both kinds of reformatiō as well moderate with vs as violent rigorous and extreame in other Churches it is the voice of truth wil expresse it selfe euen from their consciences we are they that haue hindered the happinesse of the Church of England for the way of peace haue we not knowne In the meane while not to aduise those whose authoritie is powerfull and their wisedome excellent wee canne but wish suspence of iudgement and exercise of charitie to those that doe thinke otherwise adutie much safer and seemelier for Christian men than the ouer hote and violent pursuit of these controuersies wherein they that are most feruent to dispute be not alwaies the most able to determine now for the last of those which we tearmed professours of Religion in a sound manner as honor and respect is their merit so doubtlesse in this Kingdome at this time if they be humble obedient and patient they can want neither Thus much we haue written not that we take vpon vs either to prescribe vnto the Prince what he may or to direct the State what they ought to performe in this case but plainely to deliuer our owne weake opinion which very willingly in all humilitie we submit to the Censure of this Church An humble conclusion to his Sacred Maiestie and the right Honorable Lords of his Highnes priuie Counsell together with the rest whom it may concerne to defend this Church CHAP. V. IT is not the least happines to a kingdome if it be not of temporal felicities the greatest to haue a King euery way so inabled that euerie mans particular case is like enough to come to his particular view for nature hath made all men to beare with greater moderatiō that done which proceedeth from those who doe and ought to gouern than frō others grace euen that grace that cōmeth frō aboue hath inspired a greater feeling of each mans particular want a better vnderstanding of some mens eminent worthines than can be expected from those how wise soeuer who act but the parts of politicke men in the habits of obedient and moderate aduisers where it is like no man will be ouerforward to benefit any priuate man two much seeing the commendation of whatsoeuer is well done must of necessitie be equally diuided amongst many neither hath vertue howe well soeuer deseruing in all kingdomes found alwaies that equal fauour at vertuous mens hands which both she might haue expected in reason was due vnto her because a timorous disposition in al maketh euery man feare that nothing can be added to another mans greatnes which must needs serue at the length to make his seeme lesse because of lesse vse Now the greatest burden vpon earth Gracious and right Honorable next the burden of a troubled conscience lyeth as ye well know vpon his shoulders who gouerneth a Nation rich wise valiant and by reason of all these peraduenture proud surely howsoeuer wisemen haue thought all authoritie a care because many must of necessitie want many helpes both to relieue things past to satisfie things present to preuent things to come which no man without care can doe and few with it yet surely ouer those who are either simple or poore or seruile or cowardly the gouernment cannot be troublesome seeing he commandeth those ouer whom a litle reasō is much
of all that the Liturgie so vertuous so holy for which so many Martyrs of hers haue dyed restored in the dayes of King Edward continued in the gratious and happie dayes of Queene Elizabeth may by your Princely authoritie seeing all the learned of your kingdome are readie in the defence of it be strongly and vnresistably maintained against her enemies so shall we account it a second birth day to our countrie a day of grace and saluation wherein God hath sworne by his holinesse that hee will not faile you and therefore to this ende hath preuented you with the blessings of goodnesse and set a crowne of pure gold vpon your head a day wherein the Nations that are round about vs shall say as Hyram when hee heard the words of Salomon blessed be the Lord this day which hath giuen vnto Dauid a wise Sonne ouer this mightie people Vnto Queene Elizabeth an Heire of her owne house and linage full of Religion wisedome and vnderstanding so that we may truely say as they did doubtlesse we haue seene straung things this day straunge to our countrie to ourselues to our enemies to haue neighbours to our prosteritie for which our harts burne within vs and shall for euer with feruencie of deuotion for your highnesse safetie our mouthes are filled with laughter and our tongues with ioy and we must needes confesse with the Prophet Dauid The Lord hath done great things for vs alreadie whereof we reioyce for which we intreate the heauens to reioyce with vs the earth to be glad and the Sea to make a noyse and all that therein is the compasse of the round World and they that dwell therein for by this means innumerable benefits are common vnto them to the Heauen a multitude of Saints to the earth peace to the Sea Treasure to the fields plentie for God hath broken the rod of the wicked and the whole land is at rest and surely if euer NatioÌ„ of the world had cause either to hope for happines to this Church and Commonwealth or to giue thankes vnto the Lord and to that ende to fall low vpon our knees before his footestoole it is we to haue a King but which is greater happinesse of the same blood nay more than that of the same Religion but most of all without bloodshed and especially Then when all the politikes of the world had set our period rung our passing Bell euen theÌ„ by your Highnesse meanes the Lord himselfe for we must al acknowledge that it was his worke deliuered our soule from death our eyes from teares and our feet from falling our soule from bodily and spirituall death our eyes from teares arising from our daunger nay from our holy teares for our late Souereigne our feete from falling into troubles which then were present into sinne which then was likely into blindnesse which then we feared into shame which we all deserued into misery which many hoped but we say againe the Lord hath done great things for vs alreadie and greater and far greater shall doe if we be not vnthankefull and therefore howsoeuer thou art either Iesuite or Preest Anabaptist Protestant or Atheist which sayst in thy heart let vs make hauocke of them altogether thou shalt so dianly consume and perish and come to a fearefull ende and the Church shall continually intreate at the hands of the Lord of heauen and humbly before the Throne of your gratious Maiestie for protection against her and all your aduersaries saying O deliuer not the soule of the Turtle Doue vnto the multitude of the enemies and forget not the congregation of the poore for euer looke vpon the couenant for al the earth is full of darkenesse and cruell habitations O let not the simple goe away ashamed but let the poore and needy giue praise vnto thy name A rise O God maintaine thy own cause remeÌ„ber how the foolish man blasphemeth thee dayly forget not the voyce of thy enemie the presumption of them that hate thee increaseth euer more and more Amen FINIS This Epistle following is here annexed and thought fit to be Printed because the Dedication of this booke was first intended vnto the late right Honorable and right Reuerend Father the Lord Archbishop of Canterburie his Grace To the most Reuerend Father in God my very good Lord the Lord Archbishop of Canterburie his Grace Primate and Metropolitan of all England WHat benefit Right Reuerend this Church hath receiued by your Graces meanes God bessing your Counsell vnder the gouernment of two great Princes as this age present doth sensiblie perceiue so the memorie thereof shal be honorable in the time to come For when the vertuons Gouernment of our late Souereigne had banished from all parts of her Kingdome the Tyrannie and superstitioÌ„ of the Church of Rome some men fit instruments to disturbe the peacefull happinesse of this Land fearefull as it seemed of the dangers that might follow and impatient of that forme of gouernment which mercy and wisedome had planted for the Churches safetie laboured by meanes ouer violent and vnholy to bring in perhaps from the partiall loue to the orders of those Churches which comfortably refresht them in the time of banishment a presbiteriall Discipline both of them notwithstanding following a diuers shape of the Ecclesiasticall state in diuers times the one in peace the other in persecution neither of them both doubtlesse circumstances being weighed either warranted by truth or answerable to these times The one labouring to ouerload vs with an intollerable burden of humane traditions polliticke inuentions to make an outward greatnesse whilst inwardly Religion must needs â—aile the other to strippe her as naked as the day wherein shee was first borne discouraging her teachers by robbing them of honour and maintenaunce traducing that learning wherein many of our Reuerend Fathers were equall to any in any part of the world besides and in steade of these making the Church to doe Pennance for her wontonnesse in the dayes of superstition being left vnpitied desolate ignorant and without honour all their purposes tending to this end to make vs had in dirision of all those that were rounde about vs Thus these two enemies in our owne bosome looking both of them with enuie at your happinesse and with Ielosie at that fauour which we might be suspected to beare towards either of them their discentions were not so violent to each other as they both were cruell and daungerous to our peace as if Ephraim and Manasses had made a truce and both of them concluded to deuour Iuda At this time your Lordship for lawes and authoritie had restrayned the one vndertooke the defence of this Church Gouernment against the other wherein doubtlesse if your great wisedome and moderation had not like another Athanasius indured the furie and rage of this vnbridled multitude Wee might â—â—stly haue feared that disorder and barbarisme would haue tyrannously possest long since the worthiest and most beautifull