A Modest and reasonable examination, of some things in use in the Church of England, sundry times heretofore misliked, and now lately, in a Book called the (Plea of the Innocent:) and an Assertion for true and Christian Church policy, made for a full satisfaction to all those, that are of judgement, and not possessed with a prejudice against this present Church Government, wherein the principal points are fully, and peaceably answered, which seem to be offensive in the Ecclesiastical State of this Kingdom.  
The Contents whereof are set down in the Page following.  
By William Covell, Doctor of Divinity.  Eccles. Chap. 3.1. 
The children of wisdom are the Church of the righteous, and their offspring is obedience, and love.  
AT LONDON, Printed by Humphrey Lownes for Clement Knight, and are to be sold at his shop at the Sign of the holy Lamb in Saint Paul's Churchyard. 1604.   

The Contents of this Book.  
Chap. 1 KIngs and Princes have authority, and aught to have care, for the Church government. 
page. 1  2 The Church visible of all other Societies is fittest to have a Discipline, but never the same that some men desire. 
page. 13  3 The Censure of a book called The Plea of the Innocent. 
pa. 25  4 The proceeding of the Reformers wholly unlawful. 
pag. 32  5 Of Contention. 
pag. 46  6 Of Ceremonies. 
pag. 55  7 Of Subscription. 
pag. 75  8 Of Discipline. 
pag. 94  9 Of Archbishops and Bishops. 
pag. 103  10 Of Ministers, their Office, and learning. 
pag. 124  11 Of the maintenance of Ministers, and of Tithes. 
pag. 142  12 Of Non Residency, Pluralities, and Dispensations. 
pag. 159  13 Of public prayer, and of the defects supposed to be in the Liturgy of the Church of England. 
pag. 174  14 Of Toleration of divers Religions, and how far dissenting opinions from the true Christian faith, may and aught to be permitted in one and the same Kingdom. 
pag. 196  15 An humble conclusion to his sacred Majesty and the Right Honourable Lords of his highness privy Council, together with the rest whom it may concern to defend this Church. 
page. 206   
Deo omnis Potestas & Gloria.   

To the Right Honourable and most Reverend father in God etc. my very good Lord, the Lord Bishop of LONDON. (⸫)  
THe word (Right honourable) is in great travel with much evil, & when she shall be delivered he only knoweth who measureth all times with his hand, and before whose eye lieth open that bottomless eternity itself. The faces of Kingdoms and States according to the prosperity and adversity of the Church amongst them sometimes look heavily and sometimes cheerfully as refreshed with more good. Man whose Reason and Religion serveth to number these things feeleth in himself a true divinity manifested by that pure ambition of being greater than he yet can be; whilst notwithstanding in the sense and fear of these things he stoopeth as to a burden that is too heaume. Religious and mature wisdom (the safest builders of true greatness) assureth men in providence to prevent the worst things or at least by foresight growing familiar with them teacheth how to bear them with much patience; few Kingdoms there are which have not either more scars in the Church not fully cured or else greater signs of greater ensuing evils than our own. I am loath to be thought to flatter (a fault whereunto I am not usually subject and a thing needless, being the greatest hatred from the greatest love which every beareth to himself;) but I may say truly, and I doubt not but what I say the world thinketh, the greatest part of this good (next our dread Sovereign) is now (without envy be it spoken) your own. The consideration whereof hath made me out of that infinite love and duty which I owe to his Grace being dead, and your Honour yet alive to dedicate these labours to you both, 
The late Lord Archbishop of Canterbury.  in the defence of that Church, which truth, experience, & her adversaries have proved (for government) the most absolute since the Apostles time. That it is undertaken by me is the greatest disadvantage to this cause; that it is continued and daily receiveth strength from authority is amongst infinite blessings the greatest and most unspeakable of this Church. I have dealt (as your Honour well knoweth) in this cause with a threefold disadvantage, one, that it hath so fully been handled by so many of great learning heretofore, so that at this time a defence was rather requisite to tell those that hope for alteration that our Church is still of the same judgement, and spoke not heretofore only to please that State; a second is, that the things disliked are not differences of any great learning, seeing we deal with adversaries whose chiefest hope dependeth upon the allowance of unlearned followers; so that Demonstrations of reason are more requisite than proofs from authority. Last of all, they are a generation apt and skilful to speak evil, I have carefully and according to my natural disposition avoided all occasion that might provoke them to it, yet I look for no other, neither by the grace of God (so that this pains may benefit the Church) do I much care; the strongest tyrant of things and men is fancy; the truest governor Religion, hallowed follies when they are unmasked are but at the best the weak opinions of simple men; of whom (notwithstanding) if they had learned humility and obedience, this Church might have much use; your Lordship is (besides that particular duty and thankfulness which I owe unto you) executor of his Testament and Inheritor of his virtues that was the true owner and possessor of these labours; which if it please your Honour to accept with their unworthy Author into your more private and inward affection, It shall be my happiness to be your servant and their credit by your Lordship's means to do service to this Church. Thus in the assurance of this hope craving pardon for my boldness, I humbly take my leave: desiring God to bless you with all Grace's fit for so high a place, and with contentment and long life to my singular comfort, and the especial benefit of this Church. May 27. 1604.  
Your Lordships in all duty▪ WILLIAM COVELL.   

To the Christian Reader.  
IF the immoderate desire of reformation in some men had not extended itself further than either Religion or reason would well permit, and especially at that time when thankfulness exacted from us all something like a Sabbath for that blessed Rest continued to this Church by the means of our dread Sovereign this cause and some others not yet published had with their unworthy authors slept in a long and a charitable silence, and whereas the miraculous blessings bestowed and continued upon this land could no otherwise rightly be understood, than the true effects of that Church which was planted in it (seeing as S. Ambrose saith: 
Haec est charitas expectanda, haec est charitas maior imperio, si fides tuta sit qu● servat imperium. Ambrose. ep. 31. ad Valentinianum. The Assertion for Church policy.  That is Charity to be expected, that is Charity greater than the Empire, if that faith be inviolate which preserveth the Empire.) I thought it unfit to let these men understand that the peace of this Church was little beholding to their pains, who in the midst of an universal joy sounded a seditious Alarm to a second war which as it could be no less than inconsiderate Zeal in some of the Tribe of Levi to draw their swords against their Reverend Religious Fathers as if with Aaron they had been guilty of erecting a Golden Calf; so we hope, in the opinion of the most severe, our defence shall neither be thought needless, nor out of season; wherein peradventure our labour is of less use, because we encounter in particular men of no great authority in this Church, whom our directions were first to have answered in another manner, but finding that to follow their steps had been only but to tread often in the same paths which were wearisome in themselves and could have brought little advantage to this public cause, we rather resolved (having the approbation of authority to give allowance) to defend a necessary, weighty, righteous and public Church government, than only to reprove and confute some particular obscure, and private men; for accusing gaineth not that admittance in the ears of indifferent Readers, which defending doth, and herein I may safely protest I looked at no other scope in the labour and cost of this unpleasing employment than the discharge of my particular duty, and the performance of that service which I owed unto this Church, & yet if I had known which I understand since that some more of Master hooker's works had been recovered from the injury of men and time once again to speak in the defence of this truth, I woul● most willingly have observed the precept of the Son of Sirach: Thou that art young speak if need be, and yet scarcely when thou art twice asked: 
Eccles. 32.  for the same things (but who is able to speak the same things that he did?) being spoken by divers are not the same, and for myself if any man think this defence a presumption, I may boldly say as E●●u did, 
job. 32.  Behold I did wait upon the words of the ancient and harkened to their knowledge. But seeing we are children of that Church whose prosperity was envied and peace hindered by the adversaries of this cause, we could not but let them understand that the voices of Angels, of men and of time and all against them; and if we were in the comparison of them (as they bo●st of number) but like the children of Reuben and the children of Gad, and the Tribe of Manasses in respect of all Israel beside, yet if they will needs send us a message by Phyneas the son of Eleazar and ten Princes with him saying: 
josua. 22.16.17.  What transgression is this that ye have transgressed against the God of Israel to turn away this day from the Lord in that ye have built you an Altar for to rebel this day against the Lord? Have we too little for the wickedness of Peor whereof we are not cleansed this day though a plague came upon the congregation of the Lord? We must answer them as they did: The Lord God of Gods, the Lord God of Gods he knoweth, 
Vers. 22.  and Israel himself shall know, if by rebellion or by transgression against the Lord we have done it, save thou us not this day. If we have built us an Altar to return away from the Lord either to offer burnt offerings or meat offerings, or to offer peace offerings thereon, let the Lord himself require it. And if we have not rather done it for fear of this thing, etc. unto verse. 30. We hope they will give us leave if their Zeal make them jealous of any thing used or admitted in our Church, to tell them that these are witnesses betwixt them and us. etc. Between our forefathers, and our generations after us to execute the service of the Lord before him, 
Apud Christianos non qui patitur, sed qui facit contumelians miser est. Hier. Vi●t qui patitur. In bona consc●entiateneo, quisguis volens detra●it fame meae, nolens addi● mercede meae. Ne aestimet quis plus ponderis esse in alienoconuitio quam in testimony suo. Ambrose.  in our liturgy, in our prayers, in our Sacraments, and that neither their children, nor the children of any Idolatrous Church should say to our children in time to come, Ye have no part in the Lord: and if for all this they cease not the heap reproaches upon that Church, whose absolute government they ought with thankfulness to embrace, and with love to honour, we must tell them as Saint Hierom doth that amongst Christians not he that suffereth, but he that offereth reproach is wretched. Wherein surely of all that ever laboured in this cause, he endured most, & with most patience, whom virtue crowned with much Honour in this life, and according to his own prophetical word (overcame whilst he suffered) and now triumpheth. And for myself (Gentle Reader) I resolve humbly to endure whatsoever it pleaseth the usual impatience of their fury to lay upon me, saying with Saint Austen, In a good conscience I speak it, He that willingly doth detract from my good name unwillingly doth add to my reward. For I lay with Saint Ambrose, Let no man think that there is more weight in the slander of another, than in the testimony of his own conscience. Farewell.   

CHAP. 1. Kings and Princes have Authority, and aught to have care for the Church government.  
Where right hath no other advantage but Fortune, and Weakness hath got strength from opinion of Zeal, there it is no less safe to maintain error, than amongst better dispositions to defend a truth. The Circle of time, the best discoverer of men's secret ends (and not the least, nor the least violent circumstance over the means) must at length make known to the weakest eye that is able to discern least, who have been thought wicked and profane in humility for maintaining a truth; and who proudly have been opposites to this end, that being ignorant and unhonest, they might be thought to be learned, and seem righteous. As there is not any one action since the time that this Land first embraced true Religion, wherein more violent and unnatural dispositions, have discovered themselves, than in, and for the Church government; so is there nothing wherein the Wisdom, Virtue, and Sovereignty of Kings, doth and aught more to appear, than in the well ordering of that Society, where unto the most usual and greatest harms have commonly proceeded from too much Zeal: For that which man once apprehendeth as virtuous to be done without great judgement and moderation, he seldom tempereth himself from doing it either over-eagerly, or overmuch. This as it swayeth with Inferior persons, (who for the most part have no easier and speedier means to become eminent) so it is hardly tempered in those Princes being eminent already, whose virtuous education hath made them religious; this being in one action to the people, the best assurance they can expect; for themselves, the best testimony of a good conscience; and toward God, a demeanour least unthankful for any strange or miraculous deliverance that they have received. All these being made stronger, when a new people are become subjects; when all men are disposed to give strength to their hopes; and make collection from Signs; and when deliverances are seconded by the peaceable and happy access of a greater Kingdom. So that in this case (unless to a mind that hath no Religion at all) it shall be much harder to persuade a moderation than too little. For with righteous Kings, and of understanding, as nothing is dearer than Religion; so in nothing they employ their labour and authority more willingly, than for the preservation, and honouring of the Church itself; all kingdoms having no other safety but this, Their prosperity to flourish for no longer time, than the prosperity of the Church is maintained among est them. This being by all observation the truest sign of a decaying Kingdom, To have a Clergy unhallowed, and the Church unhonoured. But whilst all men are careful that the Church may be well governed, every man obtrudeth his own fancy, and liketh best of those Rules, which have nearest affinity with his own brain. Hence cometh it to pass, that some men are not fully resolved, to whom especially belongeth the Authority to prescribe (with warrant) the direct form of the Church gonernment. Other offices for the attainment of this end (as to instruct, and to advise) may in all re●son, to make the burden of government both more virtuous and more easy, belong unto other men; But to provide for the safety of the Church, for the public enjoying of the Word of God, for the manner of government, for the maintenance of the Clergy, all these (in a strict understanding) are the religious duties, and the honourable effects of the King, so that what authority is derived unto any, ●yther in a blind and false obedience to the Sea of Rome, or through a partial affection to a new Consistory, are both (if not equal) yet equally usurpers of the King's right. Nay whilst some of late have been earnest, though ignonorant refusers of Subscription, they have showed in their actions, how uncharitably they have thought of their late Sovereign's sincere Religion. For to mislike the book of Orders is indirectly to affirm that we have no ministry (which some impudently shameless have dared to affirm plainly:) not to subscribe to the Book of Common Prayer, is to teach that we have no form of Church Liturgye: And lastly, to refuse to subscribe to the Articles of Faith, is to make men believe, that our Church maintaineth unsound doctrine. This as it was alleged once by a Reverend bishop in a Sermon, so it is an accusation not yet cleared by any that I know; 
a By Ios●●s Nichols in the Plea of the Innocent. Pag. 135.  by one it is slubbered over unhandsomely, making the Objection stronger than himself was able to answer truly: but this we shall have better occasion to confute hereafter. And it is too plain what opinion they had of Her Religion (living) whom so boldly they dare deprave being once dead: But flattery looketh no further, than either to escape punishment, or receive a benefit; so that when the one is past fear, and the other past hope, we dare then speak what we think, and more unreverently oftentimes of the same party being a Saint in Heaven, than we durst being a Prince in earth. It were fit all men considered (but especially Kings, whose authority it doth secretly undermine) how far the admission of a consistorial Government in a kingdom may suddenly usurp upon that right which Scripture, and Laws have ascribed to the King. That Kings ought to have rule in all causes, overall persons, as it is warranted by the word, so it is confirmed to the Princes of this Land by Act of Parliament. This giveth unto them Supremacy in Ecclesiastical Government, Exempteth from Enforcement of any Domestical or foreign power, and freeth them from the penalty of those laws, both Ecclesiastical and Civil, whereunto all inferior persons in a Kingdom are tied. And howsoever sins in Princes ought to be reproved, and rights of Claim may be recovered against Kings, yet in nothing are they liable to penal laws, much less subject to the jurisdiction of Elders, or Excommunication of this Tyrannous Consistory. Unhallowed blouldnesses attempted in other Kingdoms, and Imperionsly affected and urged by some amongst us, nay the power to call Synods (an Authority by Parliament granted unto the Prince) some violent spirits have attempted with that boldness, as if those only were Laws, which were warranted by this Consistory, (Princes being but to Execute what they appoint them out of God's word,) whereof notwithstanding themselves must be only judges. Thus whilst the Prince, warranted by his own Law, (which is the public Act of his whole people) gave Authority to some grave Commissioners for Reformation of Ecclesiastical disorders, They deny that any such aught to be appointed judges and often both in private and public, depraved that honourable and high Commission; a thing, as it is unseemly for them to control, so if our late Sovereign in great Wisdom, and care of the Church, had not given it authority and strength, the bolddnesse of a great number, pretending a Zeal, had grown to be so strong, that in all appearance, There had been little likelihood of safety to the Queen herself. And seeing all attempts are most violent, that have their beginning and strength from a Zeal to Religion, be it never so false; there can be nothing (doubtless) of greater use, either for the safety of the Prince, the peace of the Church, or the quiet of the Commonwealth, than the severe and Reverend authority of this high Commission; without which assuredly long since we had miserably tasted of all those evils, which uncontrolled ignorance, Hypocrisy, and cruelty cculd have brought amongst us. It is small reason Princes should give ear unto these plots, which leave them naked without means to defend themselves, or their Subjects in the time of danger; nay, those of the honourable and high Court of Parliament, are to think themselves (and I doubt not but will) injured by such, who have taken from them on of the three States (a State not of the least wisdom and gravity) and from them all that Authority, which they ascribe to a number of ignorant and silly Artificers (for such some Consistories must needs be) and guided by a youth sometimes, neither of wisdom nor understanding. It is miserable where men are ruled by no laws, seeing nothing is in man of greater danger, (unlimited) than his own will, which imperiously commandeth over his fancy, that is able to corrupt and pervert all Rules of order. Thus they interpret Tell the Church, tell the Consistory; Which because john Morrell did expound otherwise, himself was excommunicated and his Book burnt: there is nothing more usull, than their pleasures to become Laws; (A thing peradventure men may affect, which either desire Change, or do hate government, (but doubtless in itself Tyrannous and unsufferable, and so much the more odious and dangerous, by how much the Rulers are base, there government less equal, and once admitted, not easy to be shaked of. In on word, There is nothing in the Laws of this whole Land, (nay not in the possession of any private person) safe, if this consistorial Government may take place; the benefit whereof as they magnify (little weighing those yet unexperienced Evils which must needs follow;) so the harms of it are at large set down by divers others, who with learning and judgement have laboured in this point. There is doubtless no Society dearer unto God than his Church; in the government whereof he hath made choice of two sorts of men to be employed under him; The first are Ministers of his word, and Sacraments, whose calling is perpetual and necessary in the Church; for so long as the Church is in this world, it cannot possible be continued without these: of wihch we shall more fitly speak hereafter. The other are Kings and Magistrates: whom to the happy estate of the Church, we hold with all reverence, of such use, that those are worst that mislike their government, & that Church (in all reason) like to be most happy, which God, in his mercy, hath blessed with the best King. This appeareth in the Kings of juda, who being virtuous, Religion (that was decayed) was restored, and what the Idolatry of others had corrupted, the uprightness of some which followed did purify again; God in his love performing that promise unto his Church, that Kings should be her Nursings-fathers', and Queens her Nursing-mothers'. In this respect (more specially than others) they are called Gods servants; not only because they serve him in the government of the commonwealth (a thing common with them and the worst Princes) but because he vouchsafeth to use their means, as the fittest Instruments to advance his Church upon earth. And surely a double service God expecteth from them; the one Common with all Christians; the other peculiar, to serve him in that place as Kings & Princes. To have performed the first is an action of praise and may give great hope; but to fail in the second, is stained with reproach, & usually accompanied with much danger: Evil Princes serving oftentimes to Act but the ruins of that Kingdom by the fall of the Church, in whose misery themselves for the most part do perish. In the first duty (as Christians) they are not privileged above other men, they are tied to same obedience, bound to as many virtues (nay more for example) & must in the end (being called to the same account) be judged with as much severity as the meanest subject. Be wise now therefore, O ye Kings, be learned ye that are judges of the Earth. 
Psal. 2.10.  Serve the lord with fear & rejoice unto him with Reverence: In the latter the service of Princes hath two parts, the one concerning the Commonwealth, the other Religion, and the Church: to the first they are tied as Kings; to the latter they are bound, as they are virtuous, and Religious Kings. The first in doing mercy, and judgement, in defending the fatherless and poor, in seeing that such as be in need and necessity have right, in bestowing duly punishment, and reward; and in all those other politic virtues, 
Rom. 13.1. Pet, 2.  they are happy Instruments, to make a prosperous and flourishing Commonwealth; The second concerneth his Religion; a duty, as it lieth upon all (for all aught to be Religious) so especielly upon the Prince, who must not only be, but be the means to make all other to become Religious: a thing, though not ever true under virtuous Kings (whose holy examples sometimes prevail no farther but to make Hypocrites) but seldom, or never, to be expected, where the Princes themselves delight to seem openly profane. If man had no other light but the light of Nature, & would not so willingly believe what were done with, as without the Scripture; yet even this point will appear to be most true, being the practice of those men, who had no other guide for their Actions, than the unchangeable directions of the light of Nature; for whatsoever the Religion was, (as in most it was nothing but Idolatrous Superstition;) yet the transgression thereof was esteemed worthy to receive punishment, and the appointment of this punishment was thought to be peculiar to those, who had principal authority to govern the Commonwealth. Thus the Athenian took upon them the power to condemn Socrates (a man peradventure wiser than any of the rest) but faulty (as they thought) in Religion, & therefore to be censured by the Authority which they all had. The like we read of the Romans. Tiberius would make Christ a God without the authority of the Senate (where though the Act was needles, & to Christ little honour;) yet it showeth that both the care of Religion belonged to the Roman Emperor, & that men (even Heathens) were not hastily carried to perform any action of that nature, without the advice of others judgement: neither ever the Apostles or Prophets reprehend this care in the Rulers in any age. It was easy to err what Religion was, but all men saw to whom the care did principally belong; neither should any man deserve commendation for performing that which were wholly exempted from the limits of his own calling. But all Antiquity hath given in this kind, honourable Testimony to Constantine and Theodosius, two Emperors of much virtue. Nay Religion itself, which giveth the best Rules to preserve Religion, being contained in the Two Tables, expressly commandeth, who ought to be the overseer, the keeper and preserver of both. Inwardly the strongest montive is Religion, and they are most (for the most part) Religious, who are Religious for conscience; but there is a fear from the hand of the Magistrate, able to restrain those (at least from outward being evil) whom neither Conscience, nor Religion could make honest. Christian Emperors have with their Zeal gained much honour for this in the eye and judgement of God's Church. This made them when contentions arose, to call councils as that of Nice, Constantinople, Ephesus, Chalcedon to purge the Temples both from Heathenish Idolatry, and Christian superstition; to make laws, the better to keep men in obedience towards God; the irreligious contempt of whose worship (though in the Subjects themselves) have borough a just ruin, even for not forbidding, both upon the Prince and the Commonwealth. Reason then, which tieth Princes to procure the prosperity of that land, over which they govern, exacteth from them a principal care of the Church, and of Religion, the decay and the contempt whereof, are the original causes of pestilence, dearthes', wares, and such like. For where humours are infected a little, it is like that the manners are first distempered a great deal, the most of the Fathers are plentiful in this point. This made Saint Austin, learnedly to confute the Donatists whose Haerecy was like the error of some in our days, holding that Princes ought to permit every man to enjoy, what Religion he likes, and to persecute no man for Religion at all; this serveth to confute the two great Errors of our time; the one of the Anabaptists, the other of the Church of Rome; The first holding it unlawful for a Christian to be a Magistrate, much less to use his authority in matters that concern Religion; the other that the care of Princes to maintain Religion, ought only to be with these word; but to confute errors, to reform Churches, to call Synods, These they think to be peculiar to the Pope himself. The contrary to both these, we are taught by Scriptures, by History, by Fathers, and by Testimony of some of the Popes themselves; who have earnestly entreated the Christian Emperors to call Counsels. This then being in the opinion of all that are of sound judgement, both the greatest care and honour to a Christian prince, let us consider a little those points that are absolutely requisite for the Religious performing of this duty; the person whom we call the Prince, is he that hath supreme authority according to the form of that kingdom wherein he ruleth. In human actions that they may be performed aright, it is requisite, that we are willing, that we have knowledge, that we have power; with out the first our knowledge & ability do want motion; without the second our motion & ability shall want skill; without the third our motion and skill shall want strength. The first is an unestimable benefit bestowed upon religious princes from the powerful Author of all piety; in this respect all men are bound to commend them to God more especially in their prayers, assuring ourselves, that unless we or they fail, he that hath given them to will shall inhable them at length to perform it likewise. The best assurance to discern the Author of this will, is the considerations of the ends which are only two; God's glory, and the good of others, which being not the scope of their action, it is no more possible that God should be the Author of that will, than that goodness is possible to be the Author of much evil; Ends of doing which lie in the heart of man, and are only discerned by God himself, are the true discoverers what is the original fountain of that we do. For the same things are not always of the same nature, though the manner of performing be all one, if the ends be divers. The second thing is knowledge, not of much less necessity than the former, whereby he may be truly assured, what things are unfit, and what are warrantable to be reform; neither this only in general, and by others, but if it be possible in every particular, and of himself; A happiness wheresoever it is, neither least worth, nor least power, to make happy both the Church, & Commonwealth. This only was thought to bring greatness, & ruin, both at once into the Church of Rome; whilst Emperors being busied with other affairs, left the government to the Bishops; the Bishops to the Suffragans; these to the Monks; whose authority & knowledge, being much less, all things were ruled, with greater corruption & less truth. To avod this, Moses, commandeth the Princes, day & night to be exercised in reading the holy Scripture; next, to have those about them who are learned, & honest; it is a maim to a Prince to be assisted by any that do want either. For to be learned without Zeal, is to make advantage to themselves by a public loss, & to be Zealous without skill, is to counsel oftentimes to matters that do much hurt. As the former maketh a King commonly to be over dissolute, so these other do make him to be too rigorous; it is a memorable example of joas the King of juda, whilst he had jeboida the priest assistant to him, all things happily succeeded to him, & to his whole Realm; but with his death (the King being destitute of such) all things as speedily came to great ruin. To further the King's knowledge, it is a means neither of least honour nor use to call Synods, of those Churches that embrace the truth; and in them to asemble men of best learning, moderation, and least partial, whose consultation (for disputation is a means both to contentious & insolent to find a truth) may serve for resolution of such points, as weakness in humility would be glad to learn. It is lost labour in any, & far unbefitting the honour of Kings, to undertake with Curiosity & pride to get knowledge, seeing the one is not desirous to learn, & the other desirous for to learn too much. This hath been the Care of all religious Emperors; Constantine the great, in the case of Arrius called the Council of Nice. Thus Theodosius the great, in the case of Nestorius, the Council of Ephesus, Valentinian and Martian, the Council of Chalcedon against Eutiches, justinian the Council of Constantinople, against Severus, the Patriarch of Antioch which renewed the error of Eutyches, Constantine the fifth, The sixth Synod against the Monothelyts, George the Patriarch of Constantinople, Macharius the Patriarch of Antioch, & their followers: the third thing is ability which shall easily receive greatest strength from hence, if all lesser differences removed, a perfect concord & agreement be made with those of the same Religion. If Israel and juda be at variance, both shallbe carried into Captivity; the one into Assyria, the other into Babylon. Thus the Eternal power punisheth our pride, the fountain of our dissension with captivity, to learn us amity, & friendship in a strange land; Oh that jerusalem were built as a City at unity in itself! If any man yet doubt of the authority of kings in Ecclesiastical causes, & over s●ch persons; let them know that in● all ages, with good warrant, Princes have displaced and judged men of the Church; as Religion, reason, & desert have moved them. Solomon displaced abiathar, and placed Zadock; Theodosius, & Valentinian, made a decree that those which were infected with the impiety of Nestorius, should be deposed. justinian is commended for deposing Silueirus & Vigilius; jeremy his case was heard of the Princes; Cecilian & Athanasius being wronged, 
jer. 26.  appealed to Constantine: seeing then this cloud of witnesses against them, let them hereafter not so unreverently (as some have done) account those persons Bawds to all manner of sins in Princes, 
T.C. in his second reply.  who maintain them to be free from excommunication; neither need they to fear (as some of them say) tha● this opinion proceedeth from a worse cause than from simple error. But the boldness of some to excommunicate the Prince at their pleasure, hath both given encouragement, to seek alteration without reverence, & peremptorily to call that reformation, which is but their own fancies; hereunto I might add which is observed by others, that this Consistory taketh appeals, 
D. Sutcliffe.  or the right of redress for all wrongs, offered in Ecclesiastical Courts, from the power of the Prince, for they themselves sitting in Christ's Tribunal seat, it can be neither lawful, nor warrantable, to appeal from them; besides the law giveth unto the Prince the Nomivation of Bishops, & some other Elective dignities in the Church: the custody of Bishop's Temporalties, during the vacation; And patronage paramount, or right to present by the last lapse: but these give election of Church Offices to their Consistories, and people, and would divide all livings among their Elders & Deacons, whom they appoint to be paymasters of their Pastors, if either I charge them with untruth, or any indifferent understanding can think this not danngerous to the Church and the Commonwealth, let their petitions have success; their complaints have audience; their cause find favour: and in that one Act, let Religion, the Prince, peace, and all utterly perish. I omit first fruits, tenths, subsides, contributions of Ecclesiastical persons, all which are granted by the laws unto the Prince of this Land, all which by them are accounted sacrilege and robbery, and left wholly to the disposition of their politic Consistory; and where as (as we shall have occasion to handle hereafter) some special men in particular cases, both in equity, and conscience, are to be exempted by privilege, 
In their Eccles. dis.  from those laws that do bind all, (a power only reserved to the Prince himself,) These hold all dispensations unlawful, and howsoever they favour it in themselves, no less than superstitious, and Antichristian, in others. A thing doubtless of much use, and great necessity in all kingdoms, and of no danger at all, where the King is virtuous. Whilst the true consequents of their false opinions, have taught the world that these and such like derogations of the King's authority, have been maintained in that unlearned School, they labour to make all men believe that Princes have not more honest Religious and loyal Subjects than they are; A thing surely by experience never to be found, so long as they have entered, under pretence of Religion to become abbaters and disposers of the King's Revenues; as if he that were governor of the Church and the Commonwealth, were bound in duty by power and revenue but to have care of the Church only; a Diminution of all greatness is affected by them, that by the disposition of that which they esteem to be the superfluity of all States, necessary defences, and moderate Ornaments may all fail to make them rich.   

CHAP. II. The Church visible of all other Societies is fittest to have a Discipline: but never the same that some men desire.  
TO think that either the Church (how putrefied soever the Religion be) be in so good a case for government, that nothing can either be added, or taken away, to make it better; or that the same society, how much soever disordered, be to be altered, by private warrant; is very dangerously, and apparently, to err in both. The first being the effect of too much flattery, and self love: the latter, the dangerous attempt of an insolent presumption; both hazardous to that holy Society, whom either they think for government to be absolute, or absolutely to be governed by their own fancies. In these two Errors, the difference is this, that they first may easily err, in thinking▪ that to be best which Experience hath taught them to be good: in the latter there is less excuse because they mislike all, whatsoever may not be esteemed to proceed from their own device, that there is a government requisite for that Society which we call the Church, the wisdom of God hath made known unto us, both by proportion of those natural, and Civil Societies, to which the Church is compared, and by the perfection of that fellowship, which the Saints in all ages, and places, where the true worship of GOD hath prevailed, have had from the foundation of the world, amongst themselves.  
The first root of human Society (as being impossible to continue without order) is distinguished by God himself into several degrees and prerogatives of Husbands, Parents, Masters, above Wife, Children, and Servants; and yet all linked in the mutual agreement of like duties. The greater Branches that rise out of these roots; Cities, countries and kingdoms are neither destitute of laws, to prescribe, nor Magistrates to execute for the common good; all receiving dignity, and strength, from this fountain, that by the benefit of Good laws, they are well governed. If men were of themselves either willing, or constant in that which were good, It were needles to have a discipline for all, where every man's virtue were a law to himself; but seeing our corruption is such, that we are easily deceived by ourselves, more easily seduced by others, but most and most dangerously perverted through fear, and desire (the one to spurn us that we go not too flow, the other to bridle us that we run 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 endured, bread confusion, the forerunner of all ruin. Seeing then the Church of Christ is the house of God, the City of the living God, 
1. Tim. 3. Hebr. 12. Coloss. 1.  the kingdom of his beloved Son, can we think that he is careful for others, and careless, or negligent for his own? or that disorder is less dangerous, or less to be feared in the Church, than in the Commonwealth; surely he that in all places is the Author not of confusion but of peace, 
1. Cor. 14.  will have all things performed decently and in order for the Government of his Church. 
2. Cor. 4. Hebr. 13. Luke. 10.  To this end he appointed stewards oover his household, Watchmen, and leaders, over his flock; labourers in his harvest; Husbandmen in his tillage; and being proportioned to a body, maketh some to be Eyes, Ears, Tongues, Hands; that is principal members, 
Basil. in Psal. 33  for directing, and assistance of the whole; without which (in all reason) it must needs be unable to provide for the safety and security of itself; so that the Honour, or happiness had been small, to have made it a Church, unless this likewise had been added, To have made it a Church that is well Governed: for the unity of of the Spirit is not kept, 
Eph. 4.  but in the band of peace.  
This Regiment of the Church, is as well Extelternall, as Internal; The latter is that government which God hath by his holy Spirit, and truth, in the hearts of the faithful; which as it is never varied, so it is not questioned amongst us in the Church of England. By this which is the Kingdom of his Son, all men confess, that GOD inwardly, and effectually worketh in his Saints the Faith of his truth; the feeling of his grace; and other spiritual blessings according to the purpose of his will, for the praise of his own Glory, in which no earthly creature is able to join or to concur with him; saving only in this, that the Word and the Sacraments being left as external means, there must be fit persons for both, and a power in them to admit, and reject, lest happily, holy things be defiled, whilst Pearls are cast unto Dogs and Swine. 
Math. 7.  From hence ariseth a necessity of external Government in God's Church; which respecteth the appointing of meet 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 the Church should be rightly ordered; many Intemperate men, without any learning, or care, have offered unto us that kind of government, which had it been once admitted, could not choose but time have pocured a ruin to the whole Church, whose labours (as far as they were honest) no man hath reason to dispies: but being dangerous, they are to be dissuaded from attempting, and friendly to be counciled, to advise better. For to allow the best and favorablest excuse that this cause can afford, (a courtesy perhaps they desire not at our hands) is to think they have dealt as men, that coming in love, to visit a sick friend, have every man given his advise without skill. The best reason (in wise judgements) to deny alteration of any well established order, as also to procure approbation, with good conscience to such customs as are publicly in use; is when there riseth from the due consideration of them, apparent reason (although not all ways to prove them better) than any other, 
Master Hooker.  (for who did ever require this in man's ordinance (yet competent to show their convenient fitness in regard of the use for which they should serve; duties of Religion performed by the Church, aught to have in them according to our power, a sensible excellency, Correspondent to the Majesty of him whom we worship; yea then are public duties in the Church best ordered, 
2. Chro. 2.5.  when the militant doth resemble by sensible means, as it may in such cases, that hidden dignity, and glory, wherewith the Church Triumphant in Heaven is beautified; how be it as the heat of the Sun, which is the life of the whole world, was to the people of God in the Desert, a grievous annoyance; (for ease whereof his extraordinary providence ordained a Cloudy Pillar to overshadow them) so things of general use and benefit (for in this world what is so perfect that no inconvenience doth ever follow it) may by some accident, be incommodious to a few; in which case for private Evils, remedies there are of like conditions, though public ordinances wherein the common good is respected, be not stirred. Let it be therefore allowed that in the external form of Religion, such things as are apparently and have been sufficiently proved effectual, and generally fit to set forward godliness, either as betokening the greatness of God, or as beseeming the dignity of religion, (both which are shadowed in the riches and ornaments of our Church) or as concurring with Celestial impressions in the minds of men, may be reverently retained, some few, rare, casual, and tolerable, or otherwise curable inconveniences, notwithstanding. And in this case, it is not a consideration either of least reason, or least use, to observe what hath been allowed as fit in the judgement of all Antiquity, for the good government of the Church; from which either easily, or much, to serve, was never yet in experience, warranted to be safe.  
Wherefore in the altering of forms of Church government, Reason doth not allow it to be good either to change what Experience hath taught to be without much hurt, or in the change to follow the direction of young heads. For though Ripeness of understanding, 
job. 10.12.  be grayehairs and the virtues of such be old age, yet wisdom and youth are seldom joined; for we must seek it among the Ancient, and in the length of days understanding. So that if the contention be, to whom we must hearken, and who are they that rule us in this case, doubtless the aged for the most part are best experienced, least subject to rash & unadvised passions, seldom carried with an affectation of novelty, or change, & therefore best in matter of Counsel to be best trusted, and safest in matter of Change, to be wholly followed; for as hands are seldom profitable to any great attempts, longer than youth strengthen them; so Wisdom is not of much value, till age and experience have brought it to perfection. In whom therefore time hath not perfected knowledge, such must be content to follow them, in whom it hath, sharp and subtle discourses of wit (which are not the ordinary felicities of those that have laboured in this cause) procure many times great applause, butbeing laid in the balance with that which the habit of sound Experience plainly delivereth, they are over-weighed. Let us therefore as in all other things of deliberation and Counsel, follow the advise of him, 
Deut. 23.7.  who said, Ask thy Father, and he will show thee, thine Ancients, and they shall tell the. They which do nothing (as one wisely noteth) but that which men of account did before them, are although they do amiss, yet they less faulty, because they are not the Authors of harm; and doing well their actions are freed from prejudice of Novelty, an imputation alone able to diminish the credit of that which is well done; The love of things ancient doth argue staidness, but levity and want of Experience, maketh apt to innovations. For usually (where Scripture doth not gain say) that which wisdom did first begin, and hath been with good men long continued, challengeth allowance of them that succeed, although it plead for itself, nothing, but that which is new (as their discipline is) if it promise not much, doth fear condemnation, before trial, till trial no wise man (although women and some rash heads do) doth acquit, or trust it, what good soever it pretend or promise. So that in this kind, few things being known to be good, till such time as they grow to be ancient, as we have small reason to dislike, or alter, what by continuance we have found to be profitably honest; so we have much less cause to admit that which in ourselves, and our Church doth want trial, and with others abroad, hath been the Original of much evil. Now because all things can not be Ancient which are expedient, and needful, in the Church; This being a body which never dieth, hath ever power, no less to ordain in things indifferent, that which never was, than to ratify that which hath been before. for surely the Church (howsoever some men distaste this point) hath Authority to establish that for an order at one time, which at an other, it may abolish, and in both do well. Laws concerning outward order are changeable, articles concerning doctrine are not. 
Cassina. de Incar 〈◊〉 lib. 1. cap. 6.  There is (saith Cassianus) no place of audience left for them, by whom obedience is not yielded to that which all have agreed upon; for it is to be feared that the sacred word shall at their hands, hardly receive due honour, by whom the holy ordinances of the Church, do receive contempt; It being a virtuous obedience in both, as well to the rest in that which the Church commandeth unto us, as in that which God commandeth unto his Church. And if those things which are misliked, (peradventure of a number without reason) were evils of that nature that could not be removed, without manifest danger to succeed in their rooms; wisdom (of Necessity) must give place to Necessity; all that it can do, is as much as may be, to mitigate the evils, that when the best things are not possible, the best may be made of those that are. Wisdom will rather tolerate some evil in A form of government that is tried, Than in a Government untried; to stand to the hazard of a far greater. It is the honour of all Kings that which is the Title of the Princes of this Land, to be as they are called, defenders of the Faith: and this not only in regard of Enemies abroad, but in respect of those also which desire alteration at home, oftentimes A hope of ease giveth men that justly suffer, occasion to complain, whose discontentments (how lamentably soever diplayed) are not always the evidences of true grief; nor ever the arguments of a just wrong. For doubtless let a Church be as well governed, as ever was any either in, or before the Apostles time; Let Moses and Aaron both labour to make it Excellent; 
Numb. 16.  Let David and all his counsellors advise for the good of it; yet she shall never want those within the bosom of her, who either weary with that which is ancient, or in love with some new devise of their own, are ready to deprave that Government, which they ought for to reverence, as being the Orders of that Society whereunto in all duty they do owe obedience. There will ever be some Corah, Dathan, and Abiram, to tell Moses and Aaron, that they take too much upon them. Such is the frailty of human nature, and so great our unwillingness to live in subjection to the government of other men, That we will rather, hazard an opposition to God himself, than have our Zeal to be guided by the limits of any Laws; doubtless those that are thus proud, may justly suspect that GOD hath not placed them as workmen, in the reformation of the External government of that Kingdom, whose foundation was first laid with so much humility; This if the first authors of these troubles had well considered, they would not in a matter of so great Consequent, have allotted the power, and authority of alteration, unto the violent, and unlimited passions of the rude multitude; a thing in itself as without warrant, so incredible almost to have proceeded from men that were furnished but with common sense. Could any thing sound more pleasing to the lowest and worst parts of a Kingdom? Could any thing move sooner to rebellion, than to tell them that Reformation of Religion belongeth to the Commonalty? 
Knox to the Commonalty Fol. 49.50. Ibid. Fol. 55.  that the Commonalty may lawfully require of their King to have true Preachers, and if he be negligent they justly may themselves provide them, maintain them, defend them against all that persecute them, and may detain the profit of the Church-livings from the other sort? If these strange opinions which must needs sound harshly in the ears of all Kings, had not dispersed themselves like a poison into the veins of this Kingdom, the Authors might have slept in silence, and their hallowed treasons have remained untouched; But seeing those who were solicitors abroad, are now so near that they be dangerous persuaders at home, it is a consideration not of small importance, as well to look at the Authors and the means (with what pretences soever they are overshadowed) as at the thing itself, neither much needful, nor very safe. And howsoever (in human reason we have now less cause than ever, to fear the danger of this evil; yet seeing no harm in a religious Kingdom, with a virtuous Prince findeth as little resistance, as that which is covered with the name of Zeal; all men have cause both to pray, advise, and assist, that the mysteries of this evil (the just punishment for the contempt of his truth) light not upon us, in our days nor in the days of our Children, that shall succeed after. There is not any fancy grounded upon so little truth, that hath so speedily grown to that greatness, as the discipline of Geneva hath; It is like in our Kingdom (yet fit enough peradventure for them) unto the Gourd that shadowed jonas, but of a small continuance, and yet some great Prophets are content to rest under the shadow of it; we shall easily forget the Author of greater benefits, unless some Worm in mercy be sent for to eat it down; at the first in the Ancient Disputations, against the Papists and anabaptists, 
Bertran. pag. 15 Morna. pag. 37 Calvin Inst. lib. 4, 1.9.  both in France, and Geneva, there could be found but two essential notes of the Church; The true preaching of the word, and the right administration of the Sacraments, but when some of ours were returned from Geneva, they were not affrayed to tell us, (a strange opinion to be published by learned wise men) That Master Beza held the Geneva Discipline, the third note of the Church, 
T.C. his second reply. Pag. 53.  and of as much necessity as the Sacraments or the word itself; which thing if it were as sound proved, as it seems it is constantly believed by them, all men had reason to acknowledge them the Authors of much good, and to adventure themselves far, in the defence of it. Out of this strong opinion have proceeded these unreverend speeches against our Land: 
Penrie ● Epist. before the Humblmotion. Suppl. to the parliament. pag. 67.  England with an Impudent forehead, hath said, I will not come near the Holy one: we are never the better for her majesties reformation. seeing the Walls of Zion, lie even with the Ground. Rome is come into our gates. Antichrist reigneth amongst us, Infinite are the speeches collected out of their own writings by others in this kind; and yet for all this, 
gilby's Dial: Pag. 151. Admonit. pa. 34.  they would seem both to flatter the Prince (if so worthy a Prince could be flattered) and highly to commend her happy government, so many ways profitable both to the Church and the Commonwealth: but whilst we charge them with Innovation (a thing whereunto wise Governors must have good regard) One cometh forth with great boldness (yet one of the weakest that hath laboured in this cause) and saith, 
Nich, in the plea of the Innoc, p. 130.  we crave no alteration in Religion, but only, that the things which are (standing as they do) may be brought to the order of the Apostles use, and to the Canon of God's holy word in those circumstances which remain yet unreformed. Do you speak considerately in this plea? were all things that are desired by you, and others used in the Apostles time? Are they all warranted by the Canon of God's word? Doubtless if you had perused with any indifferency, all the learned discourses, of those that have laboured in this, you should easily have found that most things demanded, and so much desired, are new, and that we are not now absolutely tied, to all these things that were in use in the Apostles time. It shall not be amiss (howsoever it hath been already most learnedly performed by others) to let them Understand, 
My Lord his Grace of Canterbury. Doctor Bilson. Doctor Sutcliff. Master Hooke, & many other.  that the orders of the Church, have been at times divers, Whereof some have been added, some ceased; and that we are not absolutely tied to imitate the times that have been before in every particular; the Church as it is Militant here on earth, liveth not always in the same state, it laboureth sometimes (seeming to decay) under the Cross, sometimes it flourisheth in the abundance of much peace; sometimes it is governed by these, who are Nurses of it, and sometimes by such whose hands are readiest to pull it down; now, where the affection of Princes that govern is not all one, the condition and state of the Church, must needs alter; beside even the chief officers, erected by our Saviour, of the Apostles, Prophets, and Evangelists, in that kind notwithstanding are all ceased; for although Apostolical jurisdiction, do now continue▪ in Bishops, yet no man is ordained to be an Apostle: that which is answered of ordinary, and extraordinary, overthroweth the cause; for if these be extraordinary, and all offices that are reckoned up by the Apostle be not ordinary, than the Governors of the Church ceasing, no man can say with reason, that form of the Church government is all one. To hold that all that was divers at divers times, was the same government, is to make things continuing, and ceasing, distinguished, and confounded, to be all one. And if we look further to that which seemed to be most solemn, the Senedrin and great Council at jerusalem, is nowhere extant. And if they allow the form at Geneva, they are popular, but surely though in this no man, could look for other, than difference to arise where truth hath not laid the foundation of what they hold; yet this is most strange, that they are so firm for Doctors, to be distinguished from Pastors, for several Consistories for every parish; widows, and such like; whereas Geneva hath but one Consistory for divers Parishes; no Doctors, distinct from Pastors, no widows, and in France only Pastors, and Elders, are thought necessary; yea besides this, there were many things, commendably, in use in the former times, which as the Church hath power to remove, 
john. 13. Cyprian de ablutione pedum.  so likewise hath she authority to appoint new; our Saviour instituted a Ceremony which he enjoined his Disciples to observe, of washing of feet; the same continued long in the Church as may appear by a Treatise attributed to Saint Cyprian, but now out of use, and utterly ceased. The Apostles decreed that all should abstain from blood and from things strangled, the Apostle willeth the Romans to greet one another, with a holy kiss; yet both these discontinued amongst us, every man praying or prophesying with his head covered dishonoureth his head; 
1 Cor. 11.  a thing at this day not of that strict observance, but that it may be done without breach of humility, or the Apostles precept. That all the laws and orders in the Church are not durable appeareth, by ceasing of the Ceremonial law, and the jewish policy, so that the observation of the Moral, and whatsoever hath dependence upon that, is the true rule of discipline for manners; other things are but the violent fancies of some weak men, who have abused their Zeal to do much hurt. Neither need we stand to prove much the alteration of this government, seeing themselves have varied in the demanding of it. In the year 1572. the first admonition (which the late most Reverend Lord Archbishop of Canterbury did after confute) was offered to the Parliament, as containing a perfect platform of the discipline they desired to be established in this Realm. Within few years after they altered it again; In the year 1584. an other, which seemed to have received as much perfection, as they could desire; but presently after the Parliament this was found amongst them to have some thing amiss, and the correcting being referred to one, who had traversed the matter a new, it came out more perfect in the year 1586, an other in the year 1588.; and it is like, as most of these were, against Parliaments, so some thing now is to be performed for this, if their cause can have patrons, or the patrons can find hope; but I hope by this time, our Governors are more wise, and he who is able to discern these plots, hath found by experience their desires to be too proud, and in reason not likely to benefit this Church, with a better peace; so that we may safely conclude this point; That though the Church of all Societies be fittest to be Governed with an ancient and verivous discipline, yet that discipline is far differing from the same that they do require.   

CHAP. III. The Censure of a Book called the Plea of the Innocent.  
WHere the persons of men, have so near affinity with the actions performed by them, it will require great moderation and care, so to censure the one, as that we may not justly be suspected to disgrace the other: the neglect of this, (a fault which is too common both in the times before us and in our age) hath turned the confutation of errors to personal reproofs, and hath made the defenders, weakness, or Indiscretion, the greatest adversary to a good cause; and howsoever some partial men are carried with as much love to all they do, as they are to themselves that do it; and with like disposition, are impatient to be touched in either; yet no man of wisdom or understanding, can think it to be all one, to have his action or his person, censured; some Actions I confess there are of that nature, which are the defects of our ordinary weakness; and therein though not Excusable, yet carry some reason to challenge a favourable compassion, extending either to forgiveness or to concealments; (which both doubtless are the effects of men that are truly virtuous) where as some others, as it were by covenant are performed to that end, that they rest amongst all men, and in all ages, liable to that censure which time shall give them, And they merit. Of the first sort are our sins, in which kind our profession hath had some evil Confessors; of the Latter are Books, which as they are acts performed; with the best of our judgement, voluntary, with deliberation, and with a resolution by covenant either to answer or endure what Censures shall light upon them, it cannot be any breach of Charity, or modesty, where the opinions misliked are defended, to censure the Books, which are made in defence of them. And although every man in reason is tied, to be cerefull of his good name, yet seeing that both every hard Censure, is not a proof to continue error, nor every error an imputation to a man that deserves well; It is not all one to say such a Book is evil written, and to say such a one is not an honest man; The first is allowed in the warrantable liberty of all learning, but the latter, Charity, and Humility, do both forbid, as being but the dangerous effect of too much pride. Things that are evil in manners, are evil in that they are done, and are a just imputation to the party in that they are known; but writings that are Censured, carry not ever that sentence among them, which some ignorant, or partial opposite, shall impose upon them; nor ever do men censure, as some enemies peradventure would make them speak. There are Commentaries we know upon Saint Luke, which pass under Saint Ambrose name, of which Ruffinus in his second Book of invectives, maketh Saint Hierome to give this Censure, 
Ludere in verbis & dormitare in sensibus. Si merito obiurgauerit te aliquis, scito quia profuit; si immerito, scito quia prodesse voluit. Seneca.  that he dallied in the words, and slept in the sense. Which surely as the best writers are of opinion, was rather forged by Ruffinus, to make Saint Herome odious, than spoken by Saint Hierome, to disgrace Saint Ambrose. Doubtless it were great pity, that seeing the world so much erreth in the choice of friends, that this so necessary an office rather than omitted, should not be performed by our worst acquaintance, and the resolution of all men ought to be this (which I thank God I find in myself) if thy friend chide justly in his Censure, he hath profited thee, if undeservedly yet he meant to do thee good, so that to the first being bound for that which he hath done, and to the other for that which he would have done, in reason for this good office, 
Poem●ita.  were tied to both; and for myself I never wrote any thing, with that mind to have it published in print (although some things I have done for which with Master Beza I crave pardon) but I am very willingly content to be Censured for them; when the chief troubles of the Church for discipline were either appeased with discretion, or else buried with the Authors of them, suddenly in the year 1602 came forth a Book written by Master Nicholles, as an Apology for the dealing in that cause Entitled the Plea of the Innocent. Wherein as there were many things, that served to little use, saving only to express that honest desire to be well thought of, which peradventure the Author had; so the first thing, though not the greatest in my opinion to be misliked, was the want of due consideration of the time, for surely if Solomon said true (which no man hath reason to make doubt of) that there was a time for all things; 
Eccles. 3.7.  a time to keep silence and a time to speak, 
Priests & jesuits not feigned.  in my weak judgement, it had been much sitter (considering the eager contention amongst those of the Church of Rome) to have been lookers on, rather at the event of that quarrel, than to have been Authors of any new disagreement amongst ourselves; but so different are the dispositions of men, that what one man taketh to be a reason why a thing should be done, and other peradventure taketh it to be a reason why it should not be done; to have forborn a little had been much safer for the Church, & in all reason more honourable for yourselves. 
Silendi patientia oportunitas loqueudi, contemptus divitiarum, sunt maxima fundamenta virtutum; Higher Epist.  I wish the Author of that book had those three ornaments, with S. Hierom calleth the foundation of all virtue; a patience to be silent, an opportunity to speak, & a contempt of riches. Doubtless to renew an unnatural contention that was almost buried, & especially at that time, when all proceedings in the Church were without rigour, as it could not choose, but be labour evil spent, so it was likely to bring little advantage unto God's Church, Peradventure I mistake the cause, which moved him then to undertake that Trettise, we will hear himself in his Preface what he saith, 
Preface. B. 2.  we have suffered (meaning himself and others that have laboured for reformations, and endured much reproach, and contempt, which we have patiently borne, and with great silence, for divers years sustained, that on our part the sacred word of righteousness, might not be evil spoken of, and as much as in us lieth, we might cut-off all occasions to the common adversary to prevail against the holy Church of Christ Which is among us. This surely was just reason, and if it were performed as he saith, it was not performed without Just cause; for doubtless there is nothing of so small moment that hath brought greater disadvantage to our Church, than that with so much violence we have deferred amongst ourselves and blessedness surely shall be their portion, who in this kind have been forward to make peace; but it is not these embracings of joab, nor the kisses of judas, that can bury from the world's eye, those bitter invectives, of Whittingam, Good man Knox, Buckanan, Gilby, Martin, Throgmorton, Pennry, Fenner and sundry other, most odious and unsavoury books (besides a great number of others without name) all which must needs testify, that for this whole time of our happy peace, whatsoever the occasions were, the matter hath been carried with little silence, and less patience. These men in this case (how well soever they have deserved otherwise,) have not been for bitterness of speech much inferior to the Heretics of former times, and of whose followers I may say, with Saint Chrisostom; In age they are younger but in malice Equal; the Brood of Serpents are of less stature, but have not less poison The Whelps of Wolves, though they cannot hurt so cunningly, ye will hurt with biting, and desire to suck Blood. The some of all is as Sidonius speaketh; 
apart invidet, abject fingit, seruiliter superbis Sidon. lib. 2. Epist.  openly they envied, basely they forged, and servilely they were proud; and that which made all this to be much worse, was that the Authors of this evill-speaking, made Religion to be a warrant to speak evil; and whilst they offended upon this ground, others were desirous to offend, that they might not differ, from their example so that a double fault lieth upon the first Author; one that they offended in their own person, the second that they were examples to others to the like offence. But why continued you not in this silence still? notwithstanding all this (say you) The state of things is worse than ever before and I cannot tell whether our connivence in suffering of evil speeches against us, 
Plea: pag. 10. line: 5.  hath done the Church harm. For now Papists begin to comfort themselves, yea they challenge unto them the name of honest and true men, and good subjects, and by the reproachful name of Puritan, All godly Protestats are most cunningly depraved. Give me leave quietly to tell you this much; That (unless I mistake it) you have little reason or any that hath laboured in that cause to think that the state of things is worse than before, At that time when you wrote thus what men were committed for their disobedience? 
Ibid. pag. 10. line. 5.  arraigned for their treasons? or where was th●t assault as you call it of Subscription? besides, all Godly Protestants are not termed Puritans; no it is but the singular affection of a some few, that would seem upright, which have gained that name, wherein they do much glory, last of all if by your sufferance, some Priests grew insolent, and were not afraid in comparison to make themselves to be more righteous than you, this was no reason so unreasonably to provoke the Reverend Fathers of the Church against you; but rather all to have joined and yourselves foremost against them, and yet he not gniltie that is accused, but he that is convinced in this cause. But to let pass the occasion of that treatise; 
Fenner Philips.  give me leave without offence to give you my opinion of the whole Book: it is a verbal reiterating of the same things; handled and discoursed by some of those with whom by some occasion you have much nearness, I speak it not that I think you had their help, for to this their needs none, but to show that the labour might well have been spared seeing others with far better success, had traveled in that same cause; Contradictions there are divers and all is unsaid in the last Chapter, 
Pag. 60. ad. 59▪  which before you have handled in the whole Book; speeches that savour of slattery too plain. First of the Queen whose worthiness far exceeded whatsoever you could speak of her, but surely you cannot possibly commend her government, who as it seems by your complaints was no more careful to have the Church reform, 
Pag. 68 Reverend Fathers in the contents of the 5. Chap. Pag. 232. Pag. 110. Pag. 113. Omnia cum liceant, non licet esse bonum. Preface to the Demonstr. A, 4 Pag. 120. From pag 45. to 47. which were handled from 17. to 27. And again in pag. 73.78.79. from 124.129 Pag 53. lin. 13. Writed pag. 53 L. 2. undeceable milk. pag. 9 lin. 20. Pag. 8. lin. 18. D. Whitaker for his private kindness;  as you deal with the Queen so you deal with the Council, nay rather than fail you will flatter the Bishops also. You reckon upa true Catalogue of their excellent uses in this Church; & yet notwithstanding, if any harm should have come to our late Queen, you threaten a little after to lay it their charge. Much like unto the Author of the demonstration of discipline who saith that the Bishops by their government give leave to a man to be any thing, but a sound Christian; nay yourself fear not to say, (which certainly is not true,) they that were incensed against the Puritans, by the Papists means; nay you spare not our first Bishops, in our late sovereign's time, which having fled in Queen Mary's days, were not likely in reason to be favourers of the Church of R●me; hereunto I may add your often repetitions of the same things; beside is not this a strange phrase? We cannot tell whether we might by the laws and order of this Realm subscribe, although it were otherwise lawful by God's word. As if the Laws of this Land could be a restraint for subscribing being warranted in God's word, which they so earnestly impose only in this respect because it is so warranted. I omit false English, which could not be the Printers fault. The principal points which you seem to handle we will answer, God willing, in the Chapters following; and with this desire rather to find out the truth than to confute you, the one is a duty, but the other can be small honour. Neither are you to think me over arrogant in this censure, seeing I may much better do it to you than you to his Grace whom you ought in all duty not to have named, but with greater honour, having showed unto you more favour, as yourself cannot but confess, than many others of your quality & deserts. 
Non vivam si quid unquam viderim dissolutius as pene puerilius. Indignus est quia quopiam docto refutetur.  I will therefore conclude this point, saying with that learned man (whom I must ever reverence) as he spoke of Master Cartwrights second Reply. Let me not live if ever I saw any thing written more loosely or almost most Childishly, and after much to the same effect, the conclusion is this, he is altogether unworthy to be confuted by any man of learning. Surely there is nothing we do taste worse than to have a true censure of those things, which oftentimes either out of ignorance or affection are much esteemed, which serveth in the end only to delude ourselves and deceive others; but though the flattery of Parasites do seem pleasant, yet the wounds of a Lover are much better.   

CHAP. FOUR The proceeding of the Reformers wholly unlawful.  
IT falleth oftentimes out in the deliberations of men, that where they have just reason to desire reformation of that which is faulty, the means many times to attain this are in themselves unlawful and less safe. Their are few Kingdoms which have not found this to be true, both in the Church and the Commonwealth. For as in all States the lowest are aptest to reecive harm, and so ever to pretend that they receive wrong, and having least judgement to moderate the sense of evil, are most impatient to suffer evil; so whilst they become unskilful Physicians to a pub like sickness, they make usually the remedy worse than the disease itself; that there is any kingdom governed with so much happiness, wherein the hand of authority is carried with that equal tenor, that either rewards or punishments are not, or are not thought to be bestowed by favour, as we scarcely read of any that have been before us so neither can we hope for a better fortune, to those that are present or shall succeed hereafter. For where true causes of Complaint are wanting, unnecessary discontentments are ready to make them to seem true, nay the Church it self (a Society that hath far better laws to govern it than any Kingdom) seldom gaineth this opinion from all, but that some violent spirits, dare undertake by orders derived out of their own fancies, to frame a government that should be more holy, and more excellent. So that whilst they are earnest conceitours of this form, (a form peradventure without warrant and therefore in the end not likely to prove safe) they fall (a thing usual) into so great an admiration of their own creature, that any other government (be it never so profitable and virtuous) is despised, and in the end, nothing is of power to hinder the building of this Babel, but the confusion of tongues. So that Reformation (by a long continued distemper) which ought to be the care and the conscionable desire of all, cometh at the length to be the preposterous and violent misshapen disorder of some few; all men having this defect by nature, that where they have power to discern an evil, they have not the understanding to find out the means for to make it less, the consideration of this as it ought to make those in Authority to have more care and digligence; so undoubtedly it serveth to restrain the uncharitable constructions of private men, who must not think all men to be Hypocrites that are in this case carried with less learning, and more Zeal; for doubtless in our Church, a great number have unfeignedly though without discretion wasted their Zeal, and their labour, in that cause with much hurt, which if they could have been so content, might have served the Church to a better use. But seeing that cause (how evil soever handled) hath found so much favour even at their hands who in reason had least cause to allow disorder; and that nothing is to be more suspected as evil to be done than that which we find to be evil done, we will make a short but a true narration of this course, which hath been held from the beginning for the establishment of this government. Neither is it fit that the particular oversigts of some few, and peradventure of such as either were, or were thought least fit to be employed in a matter of that moment, should be any just exception to that proceeding, if men of greater learning, and chiefest in that action, it had been carried without violence, with much gravity, moderation, and Zeal, but if we find both the words, and the deeds of the best amongst them, to have been such as no man hath reason to allow, it cannot choose but seem strange, that any one (careful of what he uttereth) should become a patron to that proceeding, which is no sooner barely rehearsed, but must unto all men of necessity, appear to be without warrant. For iffailing in Cmilitie of terms, their actions, had been more mild; or if over seen in their Actions, their words had been of a better temper; some colourable snow might have been their excuse, 
Sententia; vestras prodinisse superasse est. Hiero. ai Ctesiphont.  which now is wanting▪ seeing they do fail in both; and therefore even to discover their proceedings is to overthrow them. As few Societies are or can be hoped to be without some evil, so the principal remedies in the judgement of wise men have been thought to be three. First that all things corrupted by time should with discretion be brought to their first Institution. 
Grego. Tholosse. de Rep. lib. 13. cap. 3. Sect. 2.  Secondly if this were not to be hoped for, they might utterly be abolished. Thirdly, that no Innocations were permitted to begin; and being begun immediately by the hand of Authority, to be cut of. The first of these was called Reformation; which is a repetition or Restitution of the ancient deed. 
In proemio Clement. S.S. h●c sane.  So that to Reform, is not to make new, but to restore to his former well being, what time and corruption by continuance had made evil. Now as authority and wisdom are both requisite to perform this, so must it needs be a disorder in those that would reform, and do want both; And it cannot be but a great oversight in them, Who having thus erred aught to be silent, and crave pardon, dare adventure notwithstanding, to plead this cause, and to publish Apologies in there own defence. We will not touch the first Authors and originals of this evil, being derived from those, who then both for situation and government, 
The plea of the Innocent.  were strangers to our state. But only make it appear that since the beginning of our last Soveriegnes reign, what holinesses so ever was pretended, the whole proceeding in matters of Reformation both in word and deed, 
Survey of discipline. Danger: posit.  was altogether unlawful, and without warrant. A thing howsoever observed by divers heretofore, 
M Hooker in his Preface to his first book. D. Sutclisf. That of Queen Maty and of those reform.  yet not unfit to be handled in this place, and at this time. The ground of that evil which followed was laid in Queen Mary's time, in whose Zealous government; (a Zeal in others of our Country, from other foreign places) (in both peradventure a like evil) sowed the unclean seed of those immoderate growing tars, which since have dangered our whole Church. Neither can the goodness of Religion be any warrant for evil doing, seeing what is lawful where true Religion doth seem to give leave, must of necessity be as Lawful being permitted by a Religion, or done for a Religion, though it be false.  
So that it was no more fit for private and Inferior persons at that time by violence to remove Idolatry (the contrary whereof was their Doctrine) than in times much purer which have since followed it was or could be lawful for any of the Church of Rome, 
Goodman. pag. 73.74.77.  by invasion or treason to establish the Doctrine of that Sea. This ever remaining a true rule, That good then deserveth the name of evil, when being good it ceaseth to be well done, and no Religion can warrant to pull down Kings when true Religion doth command that whatsoever their Religion is, we must obey them, 
Aut agendumi Aut patien●●.  either in suffering with patience what they impose, or in doing with obedience what they do command. So that the just hatred of Idolatry serving to give warrant to what they did then, in times when the Church was much polluted, hath been not the least occasion since, to attempt the like and far worse, when by many degrees the times & the Religion was more pure. And I am sorry so good a man by name, should publish to the world a Doctrine so false and dangerous, 
Goodman of obedience. pag. 99, 103.  that it should be lawful to kill wicked Kings and Tyrants.  
Neither had this (being but the private error of one) been in all respects so dangerous, if an other, 
Whitingame.  for his place a Dean, (and not meanly esteemed) had in not his preface to that Book, affirmed it to be the doctrine of the best, and most learned in those parts: meaning (as I think) Calvin and the rest. So that all things being duly weighed, the practice of those in that time for religion, was neither more honest, nor lawful, than the late practices of those of the Church of Rome, 
The Jesuits.  neither let any man think that Religion can be a warrant for that deed, which must remain an everlasting blemish to that Religion, that caused it to be done. Others our country had at that time men of famous and worthy memory which lived in Zuriech, Bas●ll and Franckefort; these discretely observed without Innovation the reformation established in King Edward's days. Now when those that had lived in Geneva, and observed with what policy Calvin and others swayed the whole government, (a thing peradventure neither much contradict seeing the worthiness of the man, nor Difficult to effect considering the form of that state) they began (sailing in both repects (being equal only in a violent Zeal) to attempt the like discipline in their own Country. A thing so much the less sufferable, by how much the parties were meaner, the government of their Country far better, and the alteration not safe in so great a Kingdom. And yet at that time the Zeal of these contented itself, little to meddle in show, with the matters of disciple, but rather was busied about the apparel of Ministers, Ceremonies prescribed and amendment (as they thought) of the Communion book. But after (so hardly are those things limited which are but the works of a strong fancy) those that succeeded made their discipline, an essential Note of the true Church, & were as ready (as they said) to become Martyrs in that quarrel, 
Martyrs St●lt● philosophiae  as for the defence of any Article of the Christian faith; of whom I may say (as Saint Austin doth of some such) they were Martyrs if they had died, of a foolish Philosophy. Out of this strong and vehement persuasion of well doing, 
By Gilby. 1.5. Vtalle Thro●mor. Pe●ry etc.  and from a desire of goodness peradventure in some (although it is like that those who were most earnest had not the best conscience;) were published sundry Dialogues, able to have injured a good cause; complaints, petitions to her Majesty and the Parliament, in the name of the communalty; their appellations, their exhortations, five or six several supplications to the Parliament; martin's unhallowed Imitations of Passavantius; The humble motion to the Lords of the Council; and divers other of the like nature, in manner of Register collected into one volume. These, & many such (for it were infinite and of small use to reckon all) were the chief, and the best means, their learning, wisdom, and holiness, thought fit, for the gaining of Authority to this new discipline, but if these immodest libels, had been the worst fruits of those times, and the Art to speak evil, had extended itself no further, but to the infinite injury of the worthiest in this Church, their error peradventure might have had pardon, and that which was indeed the malicious consultation of a number, would have been thought, to have been, but the madness of some few; but after all this (as either desiring themselves a sedition, or being misled by some politic Atheist to be the actors of the Church's ruin,) they assemble in divers places, they make laws, despise Authority, 
A presbytery erected at Wandsworthin Surrey. 1572 Nove. 20  and leave nothing that is violent unatempted. In the midst of all which, the happiness of the Church was this, that malice had not so much force as she had Endeavour. I am sorry that men endued with understanding, 
Bene quod malitia non habet tantos vires quantas conatus. Hieron. lib. 2. contr. Ruffin  and making Religion to be the ground of what they did, could so far deceive themselves, and delude others, as to think a practice so disordered, so inconsiderate, so uncivil, could possibly be allowed in an understanding and well governed Kingdom, only because it seemed to be masked with an Idle shadow of a pure Zeal. Now these proceedings that seem to be warranted by Religion, are most easily spread abroad, because all men presume themselves to have an interest in Religion, and they are for the most part more hotly pursued, than other strifes, for as much as coldness which in other contentions, may be thought to proceed from moderation, is not in this so favourably construed. This made them (that if all other means failed them) they hoped to effect their desire by force of Arms; To this end they write that in this quarrel (for reformation) a hundred thousand hands would be gotten, 
Dange. pos. Pag 137. Humble motion, Pag 39  and then (say they) you may easily think what stroke, so many would strike together.  
Doubtless there is nothing that could savour of greater sedition, (especially under so gracious a government) than being so violently addicted to their own fancies, what they could not obtain by any quieter means, rather than fail, to seek to establish it, with th● hazard of so much blood. Nay all seditions almost and the open Rebellions of all times, have proceeded at first from this ground; that what in the beginning was but weakly thought upon, grew afterwards to be affected with more violence, and in the end rather than to fail, to be attempted by open war.  
I confess the part against whom we strive, was a long while nothing feared, the wisest contented not to call to mind how errors have their effects many times not proportioned to that little appearance of reason, whereupon they would seem built; but rather to vehement affection of Fancy, which is cast towards them, and proceedeth from other causes. And surely if a spark of error lightning in those dispositions, which in all men's thinking were farthest from any inclination unto furious attempts, was in all reason like to be very dangerous, must not the peril thereof be far greater, in men whose minds are of themselves as dry fuel, apt before hand unto the tumults? For surely in a cause of Religion men will strain themselves unto desperate adventures, for the relief of their own part, though Law and authority be both against them.  
This than will be 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 grow strong through confidence in their cause, and a hope of friends) how unsafe in reason it must needs be, to suffer the sparks to be blown that are almost quenched, or to hazard an Established form of Church Government, by experience found profitable with much peace, in exchange with any new imaginary form less warrantable in truth, and in all reason less possible to stand, with the safety of the Commonwealth. 
Danger. posit. Survey of discip.  Now that we have laid open some part of their proceeding for this Discipline; (a point handled by us sparingly and with great unwillingness) (for he that desireth to see more of their practices may read some Books written already to that end) we will briefly examine whether any man (and upon what reason) doth endeavour to justify the proceeding of the Reformers in this kind.  
The Book which we Censured in the former Chapter, called the Plea of the Innocent, undertaketh (very strangely in my opinion) the defence of the proceeding in this whole cause. For although the Author himself might have assurance of his own sincerity, 
I know not any thing we did in our meetings or in our supplications or Apologeriall writings but that which was comely for men of our sort. M. Nick. in the Plea. Pag. 29. lin. 24.  whereof I can not accuse him (though some do) yet surely he could not be so ignorant of what had passed, since the beginning of her late majesties Reign, nor so charitable to excuse the manner of it, but that a defence of the whole Story might have been better spared than written at that time, and doubtless if all other means of opposition had failed, their own dealing was an overthrow sufficient to that cause. The first thing that he misliketh is that they are called Puritans; and in the clearing them from all effectation of this name, he spendeth the whole Chapter; making other of his brethren that seemed to be less Religious, and the Universities (places which in duty he ought to have more honoured) to be the principal Authors of this name, for to term them Puritans. But seeing the end of names is but to distinguish, and those who first used it amongst us, did rather show what their own followers did esteem of them, and what themselves affected, than what they were; It cannot in reason be an imputation to any, that they were termed by that name. Neither do I think (although divers of them did glory to be so termed) that this name first proceeded from us, but rather that the Church of Rome, seeing us to reform ourselves to a purer Religion than they professed, and that divers amongst us not content with that, desired yet to be more pure, accounting all of us to be Heretics, these by a special name, as affecting to seem more holy than others, (a common practice of the Heretics in old time) they termed by the name of Puritans; so that the fault which he layeth upon us, doubtless had his original from those of the Church of Rome; 
The Protest. in England be in a manner in heart all Puritans. Bristol in his motiue●. 40.  and therefore one Rishton in a Table dedicated to Cardinal Allen then Governor of Douai maketh Puritanisme an Heresy which began in the year 1563. neither do I think it can easily be found that any Protestant in England before that time, in any public writing, used the name of Puritan; for no man can be ignorant but that he who was the strongest & first opposite to this new discipline, and handled this argument with greatest learning, 
The Lo. Archbishop of Canterbury. Whitgift.  was himself in all preciseness far purer, than those that most gloried in that name; and was never an adversary to any of this cause, that was not either malicious, arrogant, or an hypocrite; neither is it fit to lay that distinction upon the University, of youths and Prescisians, (as this pleader doth) as though all that were not for this new Reformation were like one Athacius who bending himself by all means against the heresy of Priscilian (the hatred of which one evil was all the virtue he had) became so wise in the end, 
Pag. 11. lin. 23.  that every man careful of virtuous conversation, studious of Scripture, and given unto any abstinence in diet, 
Sulp. Seu. Epit. Hist. Eccles:  was set down in his Calendar of suspected Priscillianistes. For whom it should be expedient to approve their soundness of faith, by a more licentious and loose behaviour; neither do I think unto a great number that desired this name, could any thing more fitly be applied than that unto the Cathari, 
Mundanos potius q●am mundos.  a sect of Heretics, not clean but worldlings; or as Epifa●i●s calleth them, pure impure ones. But surely if either the Cathari, the Novatians, the Pelagians, the Donatists, or any sect of the papists at this day worthily deserve to be termed by the name of Puritan, them surely it is no great error to apply that name to a number amongst us, who are ever ready to boast of their innocency, and in respect of themselves, to account all of a contrary faction unholy, and profane. Others this Author accounteth old barrels. And yet if he had well remembered what he saith in any other place; That who so feareth an oath or is an ordinary resorter to Sermons earnest against excess, riot, Popery, or any disorder, they are called in the University, Prescisians, and in other places Puritans. Surely if this description of a Puritan were true, neither were there much reproach in the name, nor would a great number be left out of that sect, who in all humility, religion and conscience, have learned to submit themselves to the present States; and I doubt not but very truly a great number of the Reverend Fathers of the Church, might more fitly be called prescise, than those that for the earnest affectation of a new discipline, desire by their followers to be called pure. For surely in all those things mentioned as notes to discern a Puritan, many that are very far from that peevish singularity of some amongst us, have done the Church more sevice in one year, and lived with greater sincerity their whole life, than the principal of those who are distinguished by that name; Is it not a strange presumption to Impropriat Conscience, Holiness, Innocency, and Integrity only to some few, as if all the rest who have severed themselves from the Church of Rome, were no better than Atheists, time-servers, profane, and irreligious, only in this respect because by their authority and learning, they have resisted this unreasonable desire of a new disciplne? So hardly do 〈◊〉 temper ourselves, when we are strongly persuaded of our own fancies, but that all that are contrary or repugnant to us, we traduce them to the world, as men without conscience, only for this that they are apposite. A practice which alone is able to discover to the world, our exceeding pride, and intolerable self-love; for no man can doubt but the adversaries to this cause have exceeded the other, in all 〈◊〉 wherein they are or would seem to be most excellent; only they have learned to obey, which is much better than all the sacrifice of fools. But seeing words have so many Artificers, by whom they are made, and the things whereunto we apply them, are fraught with so many varieties, it is not always apparent what the first inventors respected, much less what every man's inward conceit is, which useth their words; doubtless to distinguish things that are of a different condition, is the most ordinary, and the safest use of names, seeing necessarily to collect what things are, from names by which they are called, can have small warrant, these being but effects oftentimes of malice, sometimes of ignorance, mistaking sometimes of some particular accident; all which serve but in the construction of wisemen, to make their estimation by a better rule; and where things are not in nature such, not to condemn them, though they called by evil names. The name of Puritan or Prescisian no man hath reason to use it as a disgrace, seeing with us it serveth, but to signify such, as being more strict for observation of Ceremonies, than others (both parties being opposite in that) they both notwithstanding may be equally distant from the Church of Rome, and therefore as I cannot excuse such, as profanely make it any imputation to be prescise, (a duty which surely ought to be performed by us all in a stricter manner) so neither do I think the proceeding of those to be altogether lawful, who under this name having shrouded themselves, account all men beside, to be profane Atheists, and the resistance which they find in their violent course, to be a cruel persecutor of innocent men in a good cause. They that teach the world to think and to speak thus, must needs be judged both to slander the profession of the Gospel amongst us, and to make themselves the best part of that Church which is severed from the customs of the Church of Rome. But lest peradventure none of them either mislike the name, or make the original of their sufferings to be their innocency, 
jos. Nich in the Plea. pag. 11, ●in. 14.  let us hear one of them plead for the rest, Men which made consceince of many things, which the Revereud Fathers and many learned men affirmed to be lawful, and for this they were called Puritans; There is no man can think, but in matters of this nature, the judgement of the Reverend Fathers, and many other learned men that were not Bishops, might have overswayed the stiffness of some few (for so they were at the first) without enforcing any faction or breach of the Church's union; this phrase is usual in that Book (the goodness of our cause) and the innocency of our persons, 
Pag. 31. lin. 6.33. lin. 23.  God delivered his innocent servants; and being reproved for their proceeding, their answer is, the innocency of our cause doth constrain us, 
Pag. 53. lin. 2  and that the world may know the reason of their sufferings, they say the chiefest cause of their trouble and reproach, 
Pag. 5925.  is their careful and zealous following of God's holy Word, and their tender conscience in offending God. Would not a man think that the Church of England which hath severed itself not without many Dangers from the Church of Rome, had looked back and become a Harlot and a bloody Kingdom? surely there cannot be a greater blemish laid upon this Church (which both is, and is desirous to be thought reform) than that it hath persecuted for their conscience, men holy, religious, Innocent, and it a good cause. The whole tenor of that plea of the Innocent runneth on in this course as if it were the sighs and mournings of a Church upright and pure, labouring under the burden of persecution, because they cannot in conscience yield unto Superstition as others do; from hence are these speeches. 
Pag. 58. lin. 19 Pag. 71. lin. 1. Pag. 100 l. 19 Pag. 103. lin. 7. Pag. 114. l. 28.  They seeing our innocency that of mere conscience our uprightness makes us poor innocent men. And in an other place to the same purpose. We can boldly and in the sight of God protest our Innocency, we and our honest and just cause. It is now at the least three and thirty years since our troubles began to be beavie upon us, let them show how we have moved our finger against our dread Sovereign, and in defence of all those who have laboured in this cause he is not afraid to say: Was not all our doings by humble Supplications, 
Pag. 80. lin. 22.  honest and Christian Apologetical writings, and by lowly and earnest suing by our friends? And further: 
Pag. 120. lin. 7.  In this we have done no otherwis●●han all Christian Ministers may and aught to do. And if any man marvel how the Bishops became their enemies he answereth; Bishops were our enemies by the Papists means. Could any man Imagine that either so much without cause against the Bishops, or so many things without truth for themselves, could have been uttered, if an opinion peradventure of that wherein themselves were Innocent, did not carry them with overmuch charity, both to think all which was against them to be too vehement & too much, and all for them over modest and too little. Can it be thought that the Author of the plea of the Innocent, should be persuaded that the Papists had made any of the Bishops to be their enemies? or that those libels which passed under the name of Admonitions, Supplications, Demonstrations, Martin, Dialogues and such like should by any indifferent reader be thought to be either humble, honest, or Christian? or that they had done nothing in this cause more than all Christian Ministers may, & aught to have done? no surely; the Christian part of the world to whom our unnatural, violent, and unholy contentions have comen, are able to witness too well that he who hath brought a willingness to speak evil, and hath performed it (in how unseemly a manner soever) hath been thought by the patrons of that cause, to have merited sufficiently the name of a brother, and to have been a deserved partner of their liberal contribution; This to many young men hath been a dangerous temptation (I mean those of the meanest sort,) who in themselves naturally have a double advantage to give strength to this dangerous weakness, The one a disposition to reprove wherein their own innocency is thought greatest when they dare in unseemly terms take upon them to control others; The other a hasty desire to seem of some account, which, in an ordinary course without great labour is not easily attained, where as evil speaking and unseasonable railings (Commonly called Zealous preaching) bringeth them (at least among their partial followers) into an opinion of learning, innocency; and purified Zeal; But let these men understand, that where readers are of Indifferency (as some times their Books fall into the hands of such) (though for the most part they are dispersed amongst the brethren of the cause) they gain this Just Censure; That that cause cannot be good which hath not other patrons to support it, than those who have learned nothing, but only to speak evil. I am sorry the inferior sort of our Clergy, are both so ignorant themselves, and have possessed their auditors with the same error, that we may not allow any thing used in the Church of Rome, no more than any thing used in any assembly of the Heathen whatsoever; So that whilst over bitterly we distaste every thing, which is in use in that Church (whose greatest part is infected with much error) we breed an opinion in those who are not fully resolved, that we rather mislike many things because they use them, than for that we are able to give a reason why we do mislike them. The best course in this had been first to have made Demonstration that the same things being used by divers are all one; or that those things contended for by authority in our Church, were not in the better and former times of the Church or are not of an indifferent nature, neither can be made lawful by any circumstance. These things being neglected and other means used, less reasonable, and less honest, we conclude that the proceeding of the Reformers hitherto, hath been altogether unlawful and without warrant.   

CHAP. V. Of Contentions.  
THere was never any thing more fatal to the prosperity of God's Church than the violent nourishing of contention within her Bowels, and especially by their means, who ought to have been the principal Authors to procure her peace; for where every man is violent for that which himself likes; and partial affection through strong humours becometh the best reason to plant a Religion, (a fault most usual in those Kingdoms that are most virtuous) every man becometh so great an opposite, that in the end they are in hazard to be deprived of all truth; There is nothing safer to a Kingdom than that the Religion professed be but only one, and this safety than shall be accompanied with much honour, when those of the same Religion, are desirous and careful to preserve the Unity of the spirit in the bond of peace; otherwise it must needs come to pass that those small and first beginnings which received life and increase from an holy Union, must in the end by discord and dissension, all perish. And therefore not unwisely the Cities of Greece received of their Citizens, no other oath saving only this, to preserve Union; That Satan hath had apt instruments to hinder this in all ages, those Scars in the Church which are not yet thoroughly cured, shall witness well to the ages that succeed after; and the hateful note of reproach shall remain as a blemish unto their names, who rather than they would yield, have been content in the midst of these flames, that the Church perish; This being the blessing annexed to the commandment of the holy Prophet; Pray for the peace of Jerusalem, they shall prosper that love thee; As though the happiness of prosperity could not light upon their heads, whose Tongues have been the principal actors of contention in God's Church; this being an evil by so much the less curable, by how much the oppositions for Religion be more violent. This made the Apostle to frame that most Eloquent Exhortation to humility and peace; 
Phil. 2.1.  If there be any Consolation in Christ, If any comfort of love, if any fellowship of the spirit, if any compassion and mercy, fulfil my joy that ye be like minded, having the same love, being of one accord, and of judgement, that nothing be done through contention, or vain Glory. This being the means to attain unto this perfection, if in meekness of mind, every man esteem better of others than of himself, for saith the wise man, as the Coal maketh burning Coals, 
Prou. 26.1.  and wood a fire; so the Contentious man is apt to kindle strife. In the case of the Church, we ought to have remembered long since, the great reason of that atonement betwixt lot and Abraham; 
Gen. 13.1.  We are brethren; unless they in discretion of some few have carried them so far that they can hardly afford those to be termed by that name, who because their judgements and wisdom are far greater, Their Religion and Zeal is thought to be far less. But we will hope much better of these men, than that sufferance hath made them proud. and their pride more contentious, than heretofore; And therefore me thinks it is most strange that any man should have so little understanding, as one of them hath, who make us believe that the Countenance of the Bishops, were more estranged from them now than ever before; for doubtless if the great moderation of those persons▪ whom our late Sovereign of blessed memory thought fit to be advanced to that place to be called Bishops, 
In the plea. of the Innoc. pag. 83. l. 3.  had not with more than fatherly care, restrained itself in compassion towards them, from severe execution of Just laws, their occasions of complaint peradventure would have been far greater, (though not more reasonable) but surely the Unity of the Church had been much more; There is nothing so dangerous as lenity in that case, where patience giveth occasion for insolent contention, to be more proud; a thing as unsufferable in it own nature at all times, so then especially most destitute of all excuse, when inferior persons are aptest to provoke, and the things in question in their own judgement, are of no great moment: as those than have done evil offices, 
Ib. Plea. pag. 84. lin. 2.  who have renewed the memory of almost outworn errors, so are they less tolerable in this, that having poisoned the world with so evil opinions, they seem notwithstanding earnestly, and humbly, desirous to live in peace; assuring themselves that what difference soever prosperity breeds, 
Plea. pag. 96 line 4.  doubtless persecution would make us to be all one; but ever reserving this privilege to themselves, that the Bishops in submission (as offenders) must first yield. But if a man rightly consider the original of this sin of contention and what affections they are which give strength unto it, he can hardly in reason expect quietness to be found in the patrons of this cause; pride, envy, and vain Glory are the original fountaies of this evil; for where inferior persons both for place and judgement, have overvalued their own fancies by their own conceit, it is no more like that in humility they should once yield, than it is possible for obedient humility, to become proud. The distance being equal in both, only in this the disadvantage greater, that we have all of us an aptness to do evil, but without grace, no possible means in ourselves to become good. Hereunto if we add the second, that as out of pride we love ourselves, so out of envy we hate others, no man can marvel if men that are proud, vain glorious, and envious, easily also be found contentious; for that which in different opinions maketh contentious to cease, is when men are persuaded of their betters, that they are not easily deceived, and of themselves, that they may, and do easily err; but all contentions are not of the same nature; 
Thom. Aq●. 22. quest. 38. act. 1.  for some need no excuse when we resist as we are bound for the defence of a good cause; for other a small excuse may serve, in that being without order yet they are not scandalous; but that which is common with these men, is highly sinful, without all colourable show of excuse, when they are more unreverently bitter than is beseeming the gravity of the persons with whom they strive, and more vehement than is answerable to the cause that they would defend. For the servant of the Lord must not strive, but must be gentle towards all men, 
2, Tim. 2 24: Verse▪ 25.  apt to teach, suffering the evil men patiently; so that if any man had these defects that were an adversary in this cause, We must instruct them with meekness, that are contrary minded, proving if at any time God will give them repentance, 
1. Tim. 6.4.  that they may know the truth; If any man teach otherwise he is puffed up, and knoweth nothing, but doteth about questions, and strife of words, whereof cometh envy, strife, railings, evil surmisings, all which are to no profit, but to pervert the hearers. And surely as the Apostle telleth us Where envy and strifes is, 
2. Timoh. 2.54  there is sedition and all manner of evil works. But if after so much patience, so many fold, clear, and modest defences of a just cause, 
jame. 3.6.  any man lust to be contentious, we have no such custom, neither the Churches of God. 
1. Cor. 11.16.   
Thus Coutention through the corruption of our nature being seldom limited, in the end becometh Inordinate, and a foul sin; and so consequently without warrant, when either we contend about that which is so true, 
1: de eo quod non. 2: modo quo non. 3: Loco: 4: personis.  or so trifling, that we ought not, or whether we contend in that manner that doth not become us, or in that place; or last of all with those persons that are unbefitting. The error in the first is that of the disciples which should be the greatest, 
Luke. 22.  which example saith Beda is willingly read of many that desire from the Scripture to find● example to warrant them to the like contention, but saith S. Ambrose if the Apostles contend it is not made a pretence of excuse for us, but set down for a Caveat. In the second the fault in those clamorous, railing, and vucivill speeches by adversaries of all sides; wherein if some in our Church had not been too forward to answer their adversaries in the same kind, the best causes had been handled with better praise, and the worst had been performed with less blame; hence cometh it that he who for learning hath not deserved least, 
Maist. Hooker.  for the defence of our Church, for modesty of writing (only excepted) hath deserved best. The place and the persons are ordinary circumstances to make our contentions to be more faulty; 
Lawyer's may.  but seldom (though the Scholeman say otherwise) do I find any reason for men of the Church for to warrant either▪ 
1. Cor. 3.3.  Forwhereas' there is amongst us Envying, & strife, and divisions, are we not Carnal and walk as men? For saith Solomon, 
Prou. 20.3.  it is a man's honour to cease from strife, but every fool will be meddling. And doubtless if in this cause of the Church government, many whose conditions and learning might justly have enjoined them silence, had not been meddling, Moderation with Gravity might have determined that cause, which stood only supported with a hot Zeal; And seeing the best warrant of our actions must be the sincere Testimony of our conscience from a true fear, 
Maist. Nichols in his plea.  I wonder how some Inferior and mean men; could think it lawful for them to undertake a matter of that moment, (nay to receive it being almost dead) when men of far greater learning, and dwiseome did remain silent; some excuse peradventure I could allow him, if others far more worthy had not had as much Zeal, and had not been as far better able to defend the cause; but it may be he taketh his labour to be well employed, having made in his opinion for the good of the Church, a benefit of that small Talon, which God hath given him. Other ends (for which the world hath censured him hardly) I dare not acc●●● him of, for 
a Rom. 14.4.  who am I that I should condemn an o●her man's servant? He standeth or falleth to his own Master▪ And yet as that moral wise man saith, 
b Nihil Interest quo animo facimus quod vitiosum est fecisse, quia facta cernuntur, a●●imus non videtnr.  It little skilleth with what mind that is d●●●, which is evil done; because th●●●ede is seen, but the mind is not. 
c Nulla enim l. ●●● est n●● facere quod facere non ●ossis. Senec.  It is no praise not to do th●●●●ich thou canst not. And if the best excuse be allowed both to him and others, which can be afforded in so evil a cause, we must needs say; That centention in the Church, is the hurtful effect of indiscrete Zeal. And howsoever men boldly apply that to themselves, which was spoken by our Saviour Christ. 
Mat. 2.  The Zeal of thine house hath even eaten me; yet they little consider that with this Zeal of God's honour, which eateth them, they have no warrant that God's house should be eaten by them; 
Emendare non quiescit si emendare non potest, tollerat, et gemit. Aug.  true Zeal saith S. Austin desireth in his place to amend what is a miss, but if he cannot, he doth tolerate it, and sigh; for there is a Zeal that proceedeth from rancour and malice, but not from love.  
Extraordinary Zeal which exceedeth the limits of our private calling, is then only no sin, when it proceedeth from the power of the spirit, 
Zealus Livoris, non amoris.  and not a private motion; the same spirit warranting that Zeal by giving an extraordinary power, as also an unresistible strength; all which were found in our Saviour, 
Math. 21, Numb. 25.7, Exod. 32. 1. King. 18.4.  in the son of Eleazar, in the Sons of Levy, in Elias; and divers others. And if the Pleader hath performed any thing either more powerfully or more effectually than other men, we are ready to confess that this new Contention arose from a holy Zeal; But under this colour, dangerous attempts have been committed in God's Church. Thus Anabaptist in Germany cut off his brother's head in the sight of his Parents, persuading them that the holy Ghost was the Author of that fact; But because he could not make the Magistrate to belevee so much, he himself by their sentence endured the same death.  
And it were fit all these Zealous murderers of their brethren by their hot contentions, were examined by the Magistrate of their lawful calling, for it is great pity that Religion and Zeal (and sometimes peradventure a good cause, all which are most innocent) should suffer the reproach of a shameful Act; but such Zealous persons have been in all ages who under pretence to reform Religion have been the worst men and the greatest enemies that Religion had, when Claudins & Nero governed, there were some that called themselves (Zealatours) and under that name were earnest for Religion, 
Zelatores. joseph. lib. 5. de bells judaico. cap. 5. et lib. 6. cap. 1.2.  until themselves had brought fire to consume the Temple for which they strove; and surely if human reason have leave to conjecture what is like to be the event of these evils, Atheism, propanenes and sacrilege, must all enter at the door of Contention, to burnup Religion, & to rob the Church. And howsoever peace be best built upon redemption of wrongs, for otherwise to make an Unity without repeating the causes of discord is but rather to please us with the name, than with equity to compound the wrongs; wherein if we had been the first (yet it may appear, that we are not willing to urge the Authors of these Contentions too far) in giving a beginning to his evil, surely their fault must needs be the greater which will not suffer it to have an end; alter principium malo dedit, alter modum abstulit; neither can we excuse the bitterness of some whose pains were little required to have laboured in this cause as the former in the impure contentions of Martinisme defaced the government of the Church in the persons of Bishops and Prelates, so the other sort did lead into contempt, the exercises of religion in the persons of sundry Preachers, disgracing (as one well noteth) the higher matter though in the meaner person; we can be content to think that in many the beginning of these evils was a detestation which they had to the Church of Rome. But we wish such men to know, that first they have injured greatly the Church of Christ by hindering that increase which Religion in this Land might have had, if these violently had not been over willing to contend with all men; and than that as there is nothing of more use, so nothing in respect can be of greater danger in Religion than Zeal is; for this if it be directed aright, is mother of much holiness, but being misled, is the Adulterous stepmother of much Hypocrisy; and doubtless the corrupt fountain of the greatest and most dangerous contentions that have troubled this Church, ha●● been the false opinion of undiscreet Zeal, 
Prou. 17.1  and when our contentions grow strong they spoil (saith Solo●●●) a house full of facrifices; and lest they should think we are willing and esteem it an honour to contend with them, we say we have taught the truth, the ancient and perpetual government of the Church, we have maintained the reformed discipline, by the example of the first and best Churches after the time of persecution; we teach nothing but the pure Gospel of Christ; we administer the Sacraments as we ought; we are and have learned to be obedient to those that rule over us; we wish and provide that the ministery of England may be learned, that men may be diligent in that honourable fruction committed to them, that all Idolatry and superstition may be banished, in one word that the Church may be cured from all their infirmities by the hand of authority, and those lawful means provided for her safety; that no railing and contentious speeches to the disgrace of any man's person may be used by us; and if any man teach otherwise and consenteth not to the wholesome words of the Lord jesus Christ, and to the doctrine which is according to Godliness, 
1. Timoth. 6.4.5.  he is puffed up and knoweth nothing, but doteth about questions & strife of words whereof cometh envy, strife, railings, evil surmisings, froward disputation of men of corrupt minds, and destitute of the truth, which think that gain is godliness; for doubtless the wrath of man doth not accomplish the righteousness God; 
jame. 1.20.  for where envy and strife is there is sedition and all manner of evil works, but wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, 
jame. 3.16.17.  full of mercy and good fruits, without judging, and without Hypocrisy; and the fruit of righteousness is sown i● peace, of them that can make peace. We therefore beseech you brethren by the mercies of Christ, Let us be all of one mind, 
Gen. 13. ●.  let us seek peace and ensue it, let there be no strife I pray you betwixt you & us neither betwixt your beardmen nor our beardmen, for we are Breatherens. But if they will needs proceed in this intemperate manner, to nourrish the flame of these unhallowed Contentions, which both strengthen the adversaries, and weaken ourselves; we can but wish that authority may cause their writings to be abortive and not see the Sun; but if their policies in this do prevent laws, our next desire is, they may be censured by all that have Understanding and Conscience, as the intemperate and extravagant conceits of some giddy headed persons, and that men beware (except they mean to adventure to deprive themselves of all sense of Religion, and to pave their own hearts, and make them like the high way) how they be consuersant in them, and give credit or belief unto them. Therefore to conclude this point, seeing contentions are of that danger, and that zeal is no warrant to overthrow the Church, let us all follow the counsel which the Angel gave unto Agar, 
Gen. 16.9.  Return unto thy dame, and humble thyself under her hands. There is no virtue that better beseemeth us that are inferiors, than Patience and Humility. Therefore we exhort with the Apostles. 
Rom. 16.17.  But God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the form of the doctrine, 
18.  whereunto ye were delivered. Being then made free from sin, 
Gal. 5.26.  ye are made the servants of righteousness. Let us not be desirous of vain glory, provoking one another, envying one another. For where envying and strife is, there is sedition, and all manner of evil works. 
james. 3.16, 17  But the wisdom that is from above, is first pure, then peaceable, gentle; easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy. 
18  And the fruit of righteousness is sown in peace, of them that make peace.   

CHAP. VI Of Ceremonies.  
WHere men are apt to mislike things of necessary use, the entrance for the most part into that contempt is through the distasting of those things which are of a meaner nature, and serve but in the opinion of wise men only to make the act of devotion to be more solemn; Solemnity in some measure being a necessary adjunct to all public service. And whilst it stirreth men with greater holiness to become outwardly religious, whilst it stayeth men from wavering in that they do, and others from contempt of that which is done (all being by these outward Solennities better prepared) we cannot but account them the hedge of devotion, 
Secundae intentiones Legis.  and though not the principal points, yet as some of the fathers call them the second Intentions of the law; Intermeditate means not to be despised of a better and more religious service. This whilst some in our Church have either not understood, or not much regarded, they have earnestly laboured (as for a matter of great moment) that because the jews had a religion full of Ceremonies, the most part whereof being types are in their particular so far ceased; & because the Church of Rome hath not limited the infinite burden, in this kind; partly idle, partly needles, & the greatest part through the corruption of ●lme, being grown superstitious; these in opposition to all the rest, only misunderstanding the time of Grace, are desirous to have Religion, without any Ceremonies at all. As if the same God who seeing the weakness of his own people, and therefore led them as if it were by Ceremonies to that worship which was fittest for them, and for that time; and who ever since hath been the Author, and approover of solemn order, especially in the public action of Religion, did now either see us to be so absolute, as that these outward helps were of no use, or that all Ceremonies were but shadows of things to come, not ornaments and helps to things present, did merely with the passion of his Son, cancel all kind of worship that had any solemnities or Ceremonies (how virtuous soever) annexed to it. But as to think that Ceremonies without true and inward holiness, could cleanse them from their sin were to err, and to be jewish and superstitious, so to account them of no use, were to be merely profane. We call them Ceremonies, properly all such things as are the external act of Religion, which have their commendation and allowance, from no other cause but only that in God's worship they are virtuous furtherances of his honour. For Religion which is the height and perfection of all Moral virtues, containeth in it three acts as all other virtues do; the first the Internal, which is the willing desire to give unto God his due worship and honour; secondly, the external, answering to this, which is no otherwise good, or commendable than that it virtuously serveth to this end; thirdly, the commanded act, that is the act of every virtue ordained by religion to God's honour; so fasting, alms, and such like are termed the Acts of Religion, when they are done for God's worship, howsoever otherwise they are properly the acts of other virtues. This the Apostle calleth pure Religion and undfiled before 〈◊〉 the Father, 
jam. 1.27.  to visit the fatherless, and widows, in their adversity, and to keep himself unspotted of the world. Saint Austin saith that God is worshipped with Faith, 
Encherid. cap. 3.  Hope, and Charity, of these three the first is no way Ceremonial, The third likewise is no Ceremony, but as it is an act enjoined by Religion; but the second is properly that which concerneth the Ceremonial part of God's worship. All antiquity was ever so far from misliking of those, that they had almost placed Religion in them only. The name which the Hebrews gave unto Ceremonies signifieth not so much the external act, as the law and the precept by which is was commanded; so that in the new Testament even those which had no longer continuance but until john, (for then began the jewish Ceremonies to decline) are termed by our Saviour by the name of the Law and the Prophets. 
Matth. 11.  Saint Paul calleth them justifications, because they were Rites instituted & ordained to that end. 
Gal. 5.  With them they were the Images of heavenly things opposite to the Images of the Heathen; & howsoever we follow neither of them in the particular, the one being the Idolatrous profanation of an Heathenish superstition, the other but the external service appropriate to that people, and to that time: yet we dare not, seeing no Religion can want all Ceremonies, fall so headlong to the error on either side, as to embrace or refuse, all those Ceremonies that the Church hath. Now as it is the unhappiness of Religion to be overloaden with Ceremonies, so in those that have authority, not to establish by law such as are needful, is a defect; to neglect them in those that aught to be obedient, is a fault; but to contemn them in any that live in the bosom of the same Church, must needs be the manifest argument of their pride, and in the end the utter ruin of Religion itself. 
judicidia sunt moralia in ordine ad proximum. Ceremonialia sunt moralia in ordine ad deum.  For in the Ceremonies of the Law, there were three things to be observed; first, that they were all ordained for the expressing of the inward and moral worship, to serve to true holiness, Faith, Hope, and Charity, without which all the rest were rejected (even as a burden) by him that commanded them; 
1. Sam. 15.22.  saying, I will have mercy but not sacrifice: for obedience is better than sacrifice, and to hearken is better than the fat of Rams. Secondly, if Ceremonies be contrary to true holiness, they were to be omitted, (for their end was to further devotion, not to hinder it) In this respect they were dispensable, when either by the place or time, (two violent circumstances of all our actions) or for some impediments they could not well be reserved; 
jos. 5.  in this respect Circumcision was omitted for those that were borne in the desert, as being unfit to move immediately after that wound, and being uncertain to rest, seeing they must follow the fire, or the cloud when they moved. Thus in persecution we are content rather to exercise Religion without Ceremonies, than to want it▪ which in peace to neglect, or contemn, must needs be a great offence. Those times being fittest to serve God with greater reverence and holier solemnities, which are compassed about with greater rest and more happy blessings. Lastly, when Ceremonies are requisite to testify our faith; (as doubtless they are then when they are through misunderstanding oppugned) we may not in conscience remit any part of them; for the refu●ing of such, can be no small sin, where the using is blessed with the crown of martyrdom. 
1. Mach. 6. & 7.  But seeing as some think, from the particular devotion of the town Cere, 
Liu●e. lib. 5. Val. Max. li. 1.1 a Carendo, Aug. lib. 2. Retract, cap. 37. Gell. lib. 4.9. Mocrob. Satur. lib. 2. cap. 3,  or as others from wanting (being a religious restraint) they are called Ceremonies, we need not to doubt in the beginning, either that virtuous office which they did, or those religious abstinences which they performed, joined Religion & Ceremonies with that nearness, as that neither was absolutely perfect, where both were not. This unkind separation, (one of the sour fruits that have grown in this latter age) is a great wound given unto Religion, doubtless in many (for I will not excuse all) only from the abundance of too much love. All Ceremonies may be divided thus. Some were for justifications such as the law commanded, whereby the observer was made more purified, and more holy. In place whereof afterward succeeded those that were for ornament and to signify such virtues as were requisite in those parties that rightly use them. Secondly, in respect of the Author, some were the ordinances of Nature, as to look up to heaven, to lift up the hands, to bow the knees, to knock the breast, and such like when we pray, things used in their devotion by the Heathen themselves, others were appointed by God himself, some by the Apostles, and the Bishops, that succeed in her place; Thirdly, some are parts of the immediate worship, as sacrifice, prayer, adoration, and such like, some only dispose, as fasting, austere living, some are only instruments, as Churches, Altars, chalices, and all those, which religiously being separated, serve only to make the devotion more solemn, and that solemnity to be more holy. Fourthly, of these, some respect persons, sometimes, some other concern places, all which concurring in a divine worship are with Ceremonies by separation made sacred, and so fitter to serve unto holy uses. Lastly, some are particular, some more general & uninersal, as the fa●●ing upon the Sabbath in S. Augustine's time was observed at Rome but not at Milan; as also the washing of feet after baptism, was observed at Milan but not at Rome; 
Nec disciplina ulla in his melior gravi prudentique Christiano quam ut eo mod● agate quo agere viderit ecclesia ad quamcunque devenerit. Aug. Epist. 118.  in all which saith the same Father there is no discipline can be better, than in these to follow the custom of the place whereunto we come. This counsel gave Saint Ambrose to Saint Austen, that none might offend him, nor he might offend any. A grave moderation, which doubtless if it were found in all, which desire to be examples to others of a better life, the shows of Religion could not have wanted so much devotion, nor the sinews of the Church, could have been racked with so little pity. For in this kind, the same persons may in contrary places perform contrary things, 
Luke. 18.  & both well. As Zachaeus receive Christ into his house with joy, and the Centurion with as much praise say, 
Matth. 18.  Lord I am not worthy that thou shouldest enter into my house; both honouring their Saviour by a divers manner, both miserable in their sins, and both obtaining mercy. For in alterations of custom, that which may help peradventure with the profit of it, doubtless with the novelty of change will do more hurt. The best remembrance in this ca●e will be this, 
Ipsa quip mutatio Consuetudinis etiam quae adiu●at utilitate novitate perturbat. Aug. 1, Tim. 1.5.6.7. Rom. 13.10.  That the end of the commandment is love out of a pure heart & a good conscience & of faith unfeigned; from the which things some have erred, & have turned unto vain jangling; they would be doctors of the law, & yet understand not what they speak 〈◊〉 wharff th●y affirm. For love is the fulfilling of the 〈…〉 therefore whosoever thou art saith S. Austen, that readest either this, or any other, so read and so learn that thou think this to be truly spoken, knowledge puffeth up, but Charity buildeth: 
1. Cor. 13.4.  this suffereth long, it is bountiful, envieth not, doth not boast itself, is not puffed up; for preservation of Unity, being that whereunto in this kind all must aim, it is fittest for those who find Ceremonies in use not unlawful in any Church, rather to observe them keeping the Unity of the spirit in the bond of peace, than with the hazard of schism, to strive to annihilate these, and to establish those that are much better. For in the use of Ceremonies at this day our Church doth not so far differ from the ends of the first institution of them, that though her reasons be not the same, yet she retaineth nothing, that in substance & truth, is directly opposite. The first end of the jewish Ceremonies, was that by them as by certain elements the people might be retained in the service of God, as a child under the government and discipline of his father; for where men are not restained within some bounds & limits for external worship, dissensions through affectation of singularity, serve as well by a general contempt to make men profane, as continual new and unlimited additions of Ceremonies do make them superstitious. Those rites then to them (and ●o in proportion to us) served as sinews to hold all and every several member of the Church, in Religious invocation and worship of the true God. A second end was, that they might have a worship, neither outwardly over naked, nor appareled like that which the Gentiles had; a reason doubtless to us, not less forcible than to them, who have in our eye near at hand, such as are richly attired in this kind, with whom we shall over easily fall in love, and dislik our own service of God, if we have not some external Ceremonies, which we are able to defend both to be as fit for God's service, as natural and comely warranted by God's word, and serving as well to that end, namely his worship as all the Ceremonies either of Heathens, the jews, or the Church of Ro●● do.  
And surely whilst some honest minds, for profitable ends have laboured to unburden the Church of many Ceremonies, they have done nothing else, but untyle the house, that the Rafters the Beams & the main timber might with the violence of tempests more speedily perish. The third end was, to make known unto men by an external worship, that holiness which in heart they professed unto him; that man having two parts, and he the Author of both, it might not be his fault, to be defective in either of them. Yet as wholly to depend upon outward Ceremonies is but Hypocrisy, so altogether to neglect them under pretence to worship him in spirit, is but to sin with more liberty unpunished, and uncontrolled. Lastly, the comeliness of order, and the preservation of human Society, are not the contemptiblest ends for the use of Ceremonies. For seeing order is the ornament of all Societies, and seeing the Church, of all Societies is most excellent, it must needs follow, that those things which (Civilie done) do adorn others, uncivilly neglected, or continued, do disgrace the Church. And I am sorry that in the earnest contention for Church government men are so backward in the allowance of Church Ceremonies, 
Zanch. in 4. praecep. pag: 696.  seeing wise men of found judgement, have made them a part of the Church discipline. Yet Ceremonies are not all of like nature, some being absolutely necessary and common to all, others not so necessary, and to some; it is fit that for all men in the furtherance of God's worship, there should be a sanctification of persons, times and places, which if either they were not done at all, or done without Ceremony, the corruption of man's nature would easily esteem them to be unholy.  
For although God be to be worshipped at all times, and that as Christ saith, the Kingdom of Heaven cometh not by observation either of time or place; yet because whole Churches must assemble, which cannot be done without these, nor these rightly be thus severed without Ceremonies, 
Religiosum a relinquendo, Massarius S●binus in Gell: lib: 4: cap: 9:  all antiquity hath allowed the distinction of these, and the use of sober and moderate Ceremonies in the separation of them; that being rightly to be termed Religious, which for the holiness we leave to employ unto common uses. And howsoever it may be not altogether unfit, (at least it ought not to be offensive) that Churches, though all reform are in this different (for so in the observation of Easter the East and the West were divers Africa and Italy Rome and Milan) in which our Rule must be with humility and love, 
1. Cor. 9  to be all things to all, yet it is many ways convenient, to have an unity if it were possible, of Ceremonies for the whole Church. First, that all may abstain from that worship which is Heathenish; 
Deut. 14.2.  Secondly, not to invent a peculiar worship of our own, a thing neither safe to be done, nor easily without better directions to be left undone. Thirdly, to remove offence, for weakness not able to discern, that the means often are divers where the end is but one, from the differing in Ceremonies, have thought a contrariety and difference to be in Religion itself. Lastly, to let us know that God will be worshipped externally, and with order; this being the best witness, and nourishing of that worship which is within. And doubtless the Ceremonial worship in general is from the law of nature, although some specials do proceed from the law positive; so that both respecting the use, which is manifold, & the practice both before the law, under the law, and since, (for the Church of God upon earth did never want Ceremonies) it must needs seem strange that the peevishness of some few, and they none of the greatest understanding, should prevail so far, that things of more necessary use (as the word of Sacraments) should be amongst the people distasted, only for the observation of some few Ceremonies, and yet these neither many, nor the fancies of private men; as if the obedience of inferiors with humility in this case, were like the sin of the sons of Elie, 
1. Sam. 2.17.  for which men abhorred the offerings of the Lord. All men confess that the Ceremonies of the jews, (prefiguring) are to be removed, but not those in the Church which established by Authority, serve only for order, and the better worship. Yet all men of sound judgement must needs grant, that for their virtue, they are all inferior to the word and the Sacraments; & for their number, they ought to be so limited, that with their unseasonable multitude, they overwhelm not that worship, which with their order and comeliness they ought to further. For as husbandmen are content the Branches of the Vine so long to grow, and spread, until thereby they procure the grapes to become fewer; so in the Church the admission and retaining of Ceremonies are so far lawful, until by their error and defect, either in substance or number, religion and devotion become colder. And if the opinion of them, who hold the Church may ordain Ceremonies for instructions, 
Luther in lib. de pijs Cermonijs. Melanch. loc. con.  ornament, and order, had extended itself likewise to account them, a bond of divine worship (so far as positive laws may serve to increase devotion) their assertion doubtless had been much sounder, and the people had exercised religion with greater holiness, and more peace; 
Nihil ordinatum est quod precipitatur et properat. Sen. epist. 40  but in this we have dealt (as in our religious service) where few things can be rightly ordered that are carried with a doubtful and headlong course. The original of this evil, is as a wise man noteth; That we have numbered the opinions of others, but not weighed them; a sweet error serving but to make us to love that, 
A thowsend.  wherein, at length we must needs perish.  
But if any man think (as surely it is the opinion of some) that those Ceremonies ordained by Christ or his Apostles, are fit inought to be retained in the Church, but the rest as being made without warrant have no warrant to remain still, we answer that of all which Christian Churches (how much soever corrupted do, or shall use) there is by us no defence undertaken for them; yet we doubt not that every particular Church, may & our Church hath, lawfully ordained some Ceremonies, which ought religiously to be observed, & more also if the church so thought fit; not hereby to justify any & to make him righteous, but for ends that are spiritual, and many ways behoveful to God's worship. First for ornament, a thing which I wonder in all other cases should be accounted a virtue, & in religion only should be esteemed a vice. Herein whilst we have shunned justly, the glorious vanity of superstitious worship, we have familiarly fallen to despise the persons, the place, the times, and almost that duty, which we would honour; and all only through the neglect of some due Ceremonies. Secondly, to stir up devotion, a thing apt enough through our vanities to become small, unless some external helps may be added for to make it greater. Neither can the access of Coremonie in the consecration of new times, or new places, be otherwise understood, than the faithful acknowledgement of special new, & extraordinary favours, that we have received. Neither ought the memory of the resurrection so to swallow up, in unthankesfulnesse all other benefits of a lesser nature, as if the observation of other times were to be accounted an unhallowed profanation of the Lords Sabbath. 
Rom. 13. 2. Cor. 13. Hedr. 13.  And surely those Rites, which before lawful ordination were left free, after, in conscience do bind to the observation of them. So that what private opinions may fancy unto themselves, are but slender exemptions for the breach of laws; these imposing a restraint with their due Ceremonies established by authority from using respects, and behaviours that are common, toward persons, places, and times which are all solemnly appointed to a holy use. If this had been thoroughly weighed by a number i● our Church, neither would the contempt of them have been so usual and so pardonable a fault, nor the defence have been thought over violent love to superstition only.  

In quibu●●ee ego dissentire a nostris salva gratia, ●ec consentite sal●a Conscientia possum. Sen. epist. 117:  But in these things with some amongst us can neither diffent with their good favour, nor consent with them with a good conscience.  
And if any man think that Ceremonies are of that nature, that the observation of them is only indifferent and less free, let him consider the great and violent dissensions in the Church that have risen for them, and how Councils have condemned them as heretics, only for being stiffly opposite in this kind. The first dissension almost in the Church was for legal Ceremonies which afterward was determined with this word; these necessaries, to abstain from blood, and from strangling. The second great dissension was for Easter day: neither was it thought then a small matter for which Pope Victor the first of that name, 
Euseb. lib. 5. cap. 25.  would have separated all Asia from the unity of the faithful, only for being disobedient in that point; which afterwards was not the least occasion for assembling the counsel of Nice, 
Epiph. heres. 70. Athanas. in Epist. de Synod. A●imin. & Seleuciae. Can. 1.  the council of Antioch not long after excommunicating all such, as for the observation of Easter rested not in the determination of the Nicen Council. To conclude, all that were willing to observe it otherwise, by Epiphanius, 
Epiph. baer. 50. Aust. Haeres. 29. Theodor. lib. 3.  Austin, and Theodoret, are accounted heretics. After this some such dissensions arose about baptism, not for the essence, but the ceremonies in it; the violence of which resisting, was not the least impuration to all the Donatists. After these succeeded hotter contentions, but for matters of less moment; in all which the oppugners of established order, 
August. Haeres. 23. Epiphan. b.er. 46.  even in the lowest parts of religion, were little better accounted of the fathers, than plain heretics. The beginning of things (saith Seneca) proceed slowly, 
Incrementa lente exeunt; sestinatur in damnum; Nibil stabile est tumultuantibus causis, mala v●de minimè expectabantur erumpunt. Sen. epist. 91.  but losses run headlong; the causes of evil, are usually in a tumult, and break out (as in this) from whence they are oft feared; for whatsoever either person, or place, or custom, hath many admirers for the holiness, must needs for the holiness have many to be enviers of it: but in things whereunto men do easily fall, discipline by authority must restrain such when singularity is in danger to make a schism; for where to make alteration in this kind is allowed to all men, a dissolution saith Calvin, must needs follow in the sinews of that Church, 
Quam magnu● mirantium tam magnus innidentium. Sen. de vita beata.  neither do we make (as in precepts of a higher nature) every defect to be a great sin, but neglect in ceremonies is then no small fault, when disobedience and contempt are joined with it. Our care in religion appearing by so much the greater, 
Calvin Instit. lib. 4. cap. 10.27.  that we are loath to neglect the adherents of it. For the contempt which willingly is offered unto these, will easily without resistance extend itself to the overthrow of all religion. There is nothing can be a surer preserver of religion, than to keep it from contempt; a thing not easily done, where it is left destitute, and deprived of holy ceremonies. For the principal excellency of our religion being spiritual, is not easily observed, of the greatest number which are carnal; and therefore we propound not naked mysteries, but clothe them; that these offering to the senses a certain majesty, may be received of the mind with a greater reverence. 
Aug. lib. 9 contr. Faust. mani●b. cap. 11.  And therefore some of the fathers, accounting them as the shell to the kernel, have said that no religion either true or false, was possible to consist without them. So that amongst the ancient to be a divine, 
Theologus. Plato in Dial. de Regno.  was nothing else but to know what deities were to be worshipped, with what ceremonies. 
Exod. 18.20.  And amongst the jews as a thing of greatest importance jerbro▪ wisheth Moses' to refer civil judgements to others, and himself to instruct them in the ceremonies and rites of God's worship; the ignorance whereof as it hath brought much harm into the Church, so it is sharply reproved by some of the Fathers that have been before us. 
Basil. epist. 63. Leo. epist. 4. Innoc. epist. 1.  These if they had served to no other use yet were they manifest and honourable distinctions betwixt them that were heretics, and those of the true Church; in whom howsoever we cannot judge of their sincerity, 
Placendum est divinis oculis & habitu corporis & modo vocis; Cypr. in S●r. de. orat. do●. lib. de Coron. militis.  and religion that is inward, yet by the use of these, we may easily discern, what Church in her worship they would seem to follow; for to cast away in time of persecution, the badge and signs of their warfare, was to discover unto the world that they were cowardly soldiers. Tert●llian reporteth of one, who chose rather to die, then with the rest of the soldiers to be crowned with laurel; only in this respect, that the christians had a ceremony not to do it. Now if any man ask me a rule, whereby to discern in this variety of ceremonies which are to be rejected and which allowed; we say with the Apostle; 
1. Cor. 14.40.  Let all things be done honestly, and by order; for true wisdom teacheth soberness, and prudence, righteousness, and strength, 
Wisd. 8.7.  which are the most profitable things that men can have in this life. But if any man shall think, that ceremonies being external things in religion, are not to be exacted with such violence, that their careful refusing should deprive them of performance of greater good; these in my opinion first err in the over slight estimation of ceremonies, and then if they were but of that nature (as contemptibly they think of them) the alteration of such belongeth not to them, neither have they (where obedience is commanded) reason to refuse conformity with so much stomach; especially in matters which by them are accounted of that nature. But because some of them think that ceremonies are but small things, and yet that a small thing may trouble the eye, 
Nichols in the Plea. pag 16. lin. 1.9.  as these the conscience; I am sorry that they have so far weighed the hurt which themselves might receive by doing of them, and so lightly valued the harms they have offered by their wilful disobedience, to the lawful ordinations of a reformed member of Christ's Church. If the Church of England retained any ceremonies that were unholy and superstitious, demonstration should have been made in this kind, What they are: how many: of what nature: why dangerous: to which doubts (being the sober demands of a weak conscience) if due satisfaction could not have been given, doubtless those who had the execution of such laws, would have given toleration for a time, that they might be resolved, if by their humility they manifested a desire that they had to learn: but se●ing they confess that by the late Queen's Injunctions, 
Nichols in the Plea of the Innoc pag. 43. lin. 10. Mark the word all.  all superstitious ceremonies are taken away, ●s shrines, tables, pictures, and such like (a testimony not unworthily given to the reformed government of so good a Prince) it is but a slender exception annexed, such do we take the surplice to be. A weak eye surely would have seen a difference, and an humble mind would have endured much more, rather than by such violent oppositions to have so far troubled the Church's peace. I cannot well observe in the tenor of that last defence, the Plea of the innocent, what their constant opinion is concerning the ceremonies misliked in our Church; unless they mean that they are idle, indifferent, and human ordinations, whilst they are commanded; but being disobeyed by them, they are waight●i, and great causes, able to warrant resistance and rebellion in the highest measure. I wish they would either account them as trifles, and so being commanded not so stiffly refuse to use them; or else esteem them matters of great moment, and so think the governors of the Church have reason, and warrant so much to urge them. But the things say they in controversy which we desire to be reform and others earnestly maintain, 
Nichols pag. 91. lin. 27.  are but accessary additaments, brought into the Church by human constitution, and without these the religion would stand. 
Pag. 92. lin. 17.  But we are sure that once being brought in, they are to be obeyed for conscience; and surely the religion that would stand without them, with them shall be able to stand much better. Many things which are not requisite for the being, are notwithstanding required, to the well being. But afterward speaking of themselves, as desirous to be justified for their dealing in this cause, 
Nichols in the Plea pag. 124. lin. 18.  they call it a good just and wa●ghtie cause founded in God's word; injuriously reputed and termed, an accidental fancy, and devise. I hope wise men from their own writings will observe the dealings of these men; that they may not be urged by authority to obedience (a point of religion I wish they had well learned) they call these things but additaments, 
Nichols. pag. 91.27.  fit enough to be contemned, because they are human constitutions; and yet after to approve their obstinacy for refusing of them, they call them weighty causes; this contrariety may peradventure deceive some, 
Tenue est 〈◊〉, perlucet si dili●enter inspe●eris. Se●ec.  but truth at the length will discover itself. Falsehood is slight and shines through if we look into it. These only mislike what they are not author's of themselves, and ever labour for excuses, as reasons to warrant what they do mislike. 
Nich pag 171 lin. 9  They think and say it is pitrie necessary service (wherein I think they understand their preaching) should be holden back, by these unnecessary ceremonies. But if unnecessary (whereof it is not fit for them to be judges) why do they not rather yield unto them by conformity, then deprive themselves by their obstinacy, of doing that good, which by obedience they might? and if any man think these ceremonies unlawful (as weakness may stumble in the plainest way) why do not they who have cast these doubts, show which they are, the dangers of them; and advertise those as becometh them that make laws, seeing we use none but those which the law doth warrant? beside if abuses had crept in with these ceremonies, and things tolerated first for good ends, could not afterward be retained, but with great abuse, these only had been to be removed by authority, and not from the fancies of private men. It is their error who think it the act of reformation to take things away and not only the abuse; 
Reformatio est repetitio vel restitutio facti antiqui. In proem. Clement. lib. 3. §. penult. de itiner. act. 1. August. ad Publicolam. epist. 154.  for reformation is properly the repetition and restitution of the ancient use; neither can that be said to be reform which is made new; far be it from us faith an ancient Father that things which are good and lawful, if through the corruption of some few they become hurtful, that this should be imputed to us as our fault. For thus the use of all things were dangerous and unlawful, seeing nothing can be so profitably employed from whence danger may not arise, unto those that snall use them otherwise. 
Multum egerunt qui ante nos fuerunt, sed non peragerunt. Senec. epist. 65.  Doubtless they have done much in this that have been before us, yet some thing may be added by those which follow; wherein if we alter or dissent from them, it can be no blemish to their names, which are not mentioned by us, but with much honour. It is sufficient Rome knew not Cato but when she lost him. 
Catonem non intellexit civitas nisi cum perdidit. Inuadit temperatissimos morbus; innocentissimos paena; secretissimos tumultus. Sen. epist. 91.  And the innocency & virtue of Rutilius had lain secret, if he had not received injury. But diseases (as a wise man noteth) sometimes overtake those that are most temperate; punishment those that are most innocent; & tumults those that are most secret. But to conclude this point (and to justify the Church of England, in the matter of ceremony, wherein she hath heard evil, by some of her own children without cause) I doubt not to affirm, that few men have ever red any judgement, or censure of ceremonies written with greater moderation and learning, then that which is published next after the preface in the communon book, out of which it shall not be amiss, to note the just reprehension of the intemperate affectours of innovation, as also the lawful defence of such ceremonies as soberly they are used in our Church. Ceremonies there are which though they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church for the which they were first de●ised, as because they pertain to edification whereunto all things done in the Church, as the Apostle teacheth o●ght to be referred; and although the keeping or omitting of a ceremony in itself considered, is but a small thing, yet the wilful and contemptuous transgression and breaking of a common order and discipline is no small offence before God; let all things be done among you saith Saint Paul in a seemly and due order; the appointment of which order pertaineth not to private men, therefore no man ought to take in hand, nor presume to appoint or alter any public or common order in Christ's Church, except he be lawfully called and authorized thereunto. And as concerning those persons which peradventure will be offended for that some of the old ceremonies are retained still, if they consider that without some ceremonies, it is not possible to keep any order or quiet discipline in the Church, they shall easily perceive just cause to reform their judgements, and if they thinks much that any of the old remain, and would rather have all devised anew, than such men granting some ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old, only for their age, without bewraying their own folly. For in such a case, they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of unity, and concord, then of innovations and new fanglnes; which as much as may be with the true setting forth of Christ's religion, is always to be eschewed. In these our doings we condemn no other nation, nor prescribe any thing but to our own people only. An excellent censure and grave moderation fit to be considered by all that are desirous to alter our church ceremonies. And surely it must needs seem strange that when all opinions how false so ever, have had this happiness that some of their maintainers have had the coullorable helps of learning to defend their cause; the chief adversaries in this, have dealt at all times so weakly, as if all of them purposely had meant to have betrayed it. For to speak without partiality what truth requireth in this point, the principal and first opposites, that I read of unto our Church ceremonies, were those that in Queen Mary's time got the liberty to plant a Church at Frankford; where first joining with the French afterward out of their humours strengthened with some counsel from Geneva, so far dissented from their religious and learned countrymen, which having left their country for the profession of the Gospel, 
Read the discourse of the troubles begun at Frankford, 1555. about the book of common prayer and ceremonies.  lay then at Zurick, Strausborugh, weasel, and Emden, that some books, and the greatest part of christendom was filled with the unreverent, unholy and unnatural contentions of that time. This unwise and inconsiderate dislike (yet then much more tolerable where they had some show of authority to plant a Church) kindled that fire which hath burned ever since, and without great resolution and wisdom of some in authority, doubtless long ago, had burst fourth into a dangerous flame within the very bowels of our Church; and all only from this head, that whilst the greater part was loath to yield to the wiser and more learned, some sparks of that opposition (notwithstanding their show of reconcilement when they heard of Queen Mary's death, dangerously broke out, when they returned home. They from Frankford, 
This letter was subscribed with 17. hands whereof Knox, Whittingam, and Fox were three.  wrote to them of Zuricke by Master Grindall (after that reverent Archbishop) and master Chambers, that they thought not that any godly man would stand to the death in the defence of ceremonies; which as the book specified upon just occasions may be altered and changed; accounting it an argument that they are slenderly taught which for breach of a ceremony will refuse such a singular benefit as to join with the Church. They likewise from Strausgburgh only desired such use of the communion book, 
This letter written, Decemb. 13. 1554.  as no reasonable man shall justly reprove; a grave moderation doubtless in them, and a just censure against all those, as being unreasonable men which reprove it at this day. Some of those that fled virtuously out of their own country (which was then for the most part an altar for the body's of the dead, or a prison●● the souls of the living) unadvisedly were content to make a schism, as the Donatists from the Roman Church, for the keeping of Easter, 
This letter was subscribed with eleven of their hands, whereof Knox, Gil●y, Whittingam, and Goodman were four. From these; Horn. D. Cox. D. Sands and divers o●hers did not nor would not dissent.  and only through the dislike of a few ceremonies, which in a letter that they wrote after Queen Mary's death for ending of these contentions, they call trifles, and superfluous ceremonies. I cannot enough wonder how men of learning and judgement (as most of them surely had both) could in time of banishment, in a strange city, and amongst themselves, for the space of four or five years, nourish a contention with that bitterness, for things of that nature which the most eager amongst them, did account but trifles. It had been surely a great honour to them, and a greater happiness to this Church, if they had remembered themselves (though in exile) to have been a part of it, and so have framed their orders to the government, 
janu. 3. 1559. This was subscribed with eleven hands. james Pilkinton, john Mullings, Henry Carow, Edmund Isaac, etc. Read the discourse of the troubles begun at Frankford pag. 189. Master Gilby. This letter was written Anno 1570. to Master Coverdall, Master Turner, Master Whittingam, Master Samson, Master Humphrey, Master Leaver, Master Crowley.  and those ceremonies which were established by law, and used by them in King Edward's time. To this letter they of Frankford make a wiser and far more reasonable answer, that it shall be to small purpose for them to contend for ceremonies, where it shall lie neither in your hands nor ours to appoint what they shall be; but in such men's wisdoms, as shall be appointed to the devising of the same, and which shall be received by common consent of the Parliament: and a little after, All reformed Churches differ amongst themselves in ceremonies, and yet agree in the unity of doctrine, we see no inconveniences if we use some ceremonies divers from them, so that we agree in the chief points of our religion. If all of them at their return home, had observe the moderation that was in some few, such clamorous invectives had not been used against those, whose places enjoin them to see an observation (for the uniformity of the Church) of those few, modest, and comely ceremonies, which the law appointed. But at their return, one of them a man (otherwise in the opinion of some virtuous, and learned) chargeth us that we make these Antichristian rags (for so it pleaseth him in his heat to call them) causam sine qua non, in Christ's holy ministery; so that these make an english priest be he never such a dolt or villain, and without these Romish relics not Paul himself should preach. What could any of our adversaries have spoken more bitterly against our clergy? and surely in the ears of any temperate, and wise man, it must needs seem a strange and inconsiderate speech, to slander a whole Church with so little reason, especially that Church, whose honour and peace should have been maintained by him. We dare in this take their own offer, to rest upon melancholy judgement (a thing peradventure not so fit in another case) that when the opinion of holiness, 
Melanch●. in Rome, 14.  of merit, of necessity (meaning a religious necessity) (not a necessity of obedience) is put into things indifferent, than they darken the light of the Gospel, and aught to be taken away. But they are with us, as all other things of that nature, of comeliness, of order, of obedience. And the same which was the reason to those in authority to remove others, was likewise their reason to retain these; wherein if their wisdoms saw not so much (as others peradventure would have done if they had been in their places) we dare not take upon us to censure their doings, but where scripture is not against it, we are desirous to be obedient unto those, that do rule over us. And where some think it is as lawful (if the Prince command) to wear Aaron's garments, 
Regest. pag. 41.  as these, and if not Aaron's much less the Popes; first we say not that these are the Popes, (howsoever peradventure by them used before us) neither are we bound (for any thing that I know) so precisely in all things to dissent from them. We are willing to retain of theirs what we may, that those amongst us which superstitiously are addicted to them, may see that it is not of malice, that we are parted, and themselves may have less colour of excuse, for dissenting from us But for any Prince to command the wearing of Aaron's grrments, in that manner, and to that end that Aaron ware them, were to erect that priesthood which is abolished, and those ceremonies which were types and ended at the passion of Christ in despite of his passion to call again. Neither can there be a comparison more inconsiderately made, then betwixt these two, seeing for the one not to be used their reasons are neither many nor of great weight, and for the other to be used, there is none at all. For if the law be taken away, whose priestly apparel and garments were only a figure and shadow of Christ to come, he then which doth use such garments of Aaron, doth heretically with the jews confess that Christ is not yet come, and doth as much as in him lieth renew the shadows by him abolished, and receiving again his schoolmaster Moses, doth forsake Christ. 
Gal. 5.  Therefore stand in the liberty wherewith Christ hath delivered you, and be not wrapped again in the yoke of bondage; wherefore seeing these ceremonies are neither the dregs of popery, nor cannot in reason offend the weak, nor have any religion actually placed in them, we see no cause as yet why they may not be continued in our Church.   

CHAP. VII. Of Subscription.  
AS there is little hope of peace in the outward government of that Church, where the leaders of others are not willing, or think it not lawful, to be obedient; so there is no one act, in the observation of all wise man, more available, and in reason more likely, to procure this, then that which tieth the tongue, and hands, from any way resisting these lawful ordinances that preserve peace. A thing (doubtless) if it had been well weighed, by those holy disturbers of the Church's rest, who (notwithstanding all this) are desirous to seem innocent; surely themselves would have been foremost both to have done and suffered whatsoever would have served to have furthered the offices of devotion, and to have blessed the Church with so much happiness. Neither can they be excused in this, as men wholly ignorant, seeing all know that the best times for performing religious duties, is when the Church is at unity in itself; and the means to attain this, is for inferiors to be subject to those reasonable directions that others give. Both because submission in them, is a part of duty, and few that have authority to command, if they want reason for that they do (a thing not to be thought in men of that wisdom and in a matter of so great importance) yet seldom they want resolution, severely to exact dutiful obedience, where they do command, Mildness which in some other cases may be a virtue being in this a vice; 
Exod. 18.2.  opposite to that courage required in those who are to rail over us. So that whilst some men have published to the world, what others have done, and they suffered in this kind; 
In the Plea of the Innocent.  a hard censure of reproach for wilful resistance will blemish them to the world's end, and a memorable testimony of the others courage, shall follow amongst all posterities their blessed names, even from the writings of such, as do most dispraise them. The fruit of their righteousness being the Church's peace, whilst the peevish refusal in others, 
jam. 3.18.  served only but to make a schism. And as the glorious Saints in heaven (those blessed spirits freed from the troubles of this life) enjoy in God's presence an eternal peace (who before in their flesh were comforted with the peace of the holy Ghost:) so if against outward enemies, both at home and abroad, they might have obtained peaceful days and nights, 
There is pax. 1. Temporis 1. Pectoris. 3. Aternitatis. Ber.  this threefould cable should be hardly broken; and the Church might sing as we have cause (and more might have had if these men would) that God hath done great things for us already whereof we rejoice; for that blessing which is the happiness of all other societies, cannot in reason but be a singular advantage for the better performance of our religious duties in God's service. This being the principal end of that great benefit of peace, that all men enjoying those particular things without danger, which God hath given them, have stronger motions to give him praise, and better means without disturbance to glorify that name, which is great wonderful and holy. 
Psal. 99  And surely if it had not been for the overheadie disobedience of some men, we might have given this glorious testimony of the happiness of this land, that peace was within our walls, and plenteousness within our palaces, and that all the days of Queen Elizabeth the Church had rest. A blessing doubtless so long continued, such as our fathers never saw the like, and when it shall be told to our children's children that are to come, they will not believe it. I have ever in my weak opinion so far honoured the holy instruments of peace, that I did always think, that their could not be a surer argument of an evil cause, 
Nolumus hun● regitare.  then in a Church reform to resist authority, and to disobey those that should rule over us. All other things observe that law which their maker appointed for them; 
Psal. 148.6.  for he hath given them a law which shall not be broken. This must needs be the reproof of man (saith Saint Ambrose) but most of all unto such, 
In Hexamer.  who being the children of the Church (nay which is more ministers to serve in it) are notwithstanding disobedient unto those laws which in great wisdom for her own safety, the Church hath made. As if she now might complain as Saint Bernard did out of the Prophet Esay; 
Esa. 38.16.  behold for felicity I had bitter grief; 
Amara prius in niece martyrum; amarior post in conflictu●. ereticorum; amarissimanunc in moribus domesticorum. Ber. in Cant. Sen. 23. Ne perderet obedie 〈◊〉 ●uit 〈◊〉 tam 〈◊〉 Ma● 〈◊〉 ratio, 〈◊〉 peior. 〈◊〉 Quod 〈◊〉 sanctu● 〈◊〉 Vera o● 〈◊〉 tianihil 〈◊〉 de suo 〈◊〉 tum de. 〈◊〉 ●er. 28. ● 〈◊〉 Gen 3. 1 King. 20 ●  bitter before in the death of Martyrs, more bitter after in the conflict with heretics; but most of all now with my own house. Unlike in this to that master, whose scholars they desire to seem, who chose rather to lose his life, then to disobey. We had rather all of us invent, and teach, then hear and follow; for our reason is but an evil lackey, but our will is worse. Seeing we want not reasons (as we think) to warrant us in that we do; accounting the commandments of others to be against right, and what we will ourselves that to be most holy. Whereas true obedience hath nothing of his own, but is wholly another's; it is dangerous when we say desperately, surely we will walk after our own imaginations, and do every man after the stubbornness of his wicked heart. This virtue of obedience maketh good things unlawful as the eating of the forbidden tree to Adam; and evil things to be good and lawful, as to smite the Prophet; the one because he did what he was forbidden was punished with death, and the other was devoured of a Lion because he did it not. That which at another time ought to have been omitted and could not be done without a great sin, now (being commanded) without a great sin could not be omitted. Neither is the fault much less (though the parties be divers) so long as the authority that commandeth is all one; nor can we (unless we flatter our selves over much) think that we are obedient to God, whilst we are willing to disobey those whom he in his wisdom hath placed over us. Neither are we so much to way (in things not simply unlawful) what that is that is commanded, 
Non attendit verus obediens quale sit quod precipitur hoc solo contentus quia precipitur. Ber. in lib. de precep & dispens. In vitia alter alterum tradimus. Sen. epist. 41. Authoritatem habemus senum vitia puerorum Senec. epist. 4. Qui virtutem suam publicare vult non virtuti laborat sed gloria. Sen. epist. 113. Nemo amplius in ecclesia nocet quam qui perverse agens nomen vel ordinem sanctitatis habet. Delinquentem namque hunc redarguere nullus presumit & in exemplis culpavehementius extenditur quando pro reverentia ordinia peccator honoratur Gregor. in past.  as with this to be content, that it is commanded. This if it had been duly considered by some in our Church, they had neither gloried so much that in not yielding to order they were unlike others, neither had they with such show of reason, laboured to make the ignorant believe, that the lawful, wise, and religious exacting, of subscription, was like unto an inquisition and the tyrannous requiring of an unlawful thing. But in this fact wherein the wisdom of authority was thought too cruel, they are able to answer why they did refuse. For what men being enjoined by order do not, doubtless of that (in equity) they are bound to give a reason: which whilst some have laboured to perform in this kind, the world hath seen what small and weak excuses they have had to refuse obedience; a thing which must in the end lie heavy upon them, that have made resistance without cause, or else upon them that without warrant, did exact it from them. Neither have these refusers of subscription, been only actors themselves in this disobedience, but the authors by their example have thrust with violence, men of less learning and greater moderation, into the like contempt. This being as one noteth the principal unhappiness of those men, that they had the authority of the aged, and the faults of youth. Who being in this (as they thought) to publish their virtue; were supposed not without cause, in the opinion of wise men, that they affected glory. The Church hath found the example of these to be very dangerous, who were thought in that wherein they did amiss to be very holy. For such a one few are willing to reprove; and example doth enlarge the fault when the sinner is honoured for the reverence of his person. Doubtless there was no act since the death of Queen Mary, either of greater wisdom to preserve the peace of the Church in those that were first authors of it, or of more dangerous disobedience in the refusers, than the act of subscription was. A practice not first invented by us, but arising of itself, even from that natural care, which ought to be in all of authority, to take security (as it were) for the good behaviour, of all such as are admitted to teach others. By this one act both binding their hands and tongues from any way disabling the Church's orders, and testifying to the world, the unity of that Church where all of one calling, have given their approbation, to those lawful ordinations, which authority in wisdom, moderation, and virtue have set down. Whereby it appeareth, as their grievance to be less, so their fault to be much greater than they think, who have refused to subscribe, and have laboured with others to do the like; 
A thousand of them.  whilst notwithstanding they have given their hands (and do daily) not only to their own discipline (wherein the best amongst themselves agree not and the meaner have not knowledge toexamine) but also to false suggestions, intemperate petitions, unjust complaints, laws and ordinances of their own. For all which they have (by many degrees) less warrant, than to subscribe, to that which they do refuse. This only being the difference, that they distaste any thing that is not new, and their hands are ruled by example, and fancy, in that they do. Wherein if they had well considered in humility, that obedience which the Church might exact of them, as also (without prejudice) the lawfulness of those things, whereunto they were required to set their hands; doubtless the urging would not have been thought a matter of so much rigour, nor the refusing be so much defended, as a thing lawful. For what indifferent man can think it unmeet, that when the Prince, and the Parliament have made orders, Ca●ons, Injunctions, Articles, or any thing of that kind, for the uniformity in the Church government, that a Bishop having authority to institute into spiritual livings with cure, should require by subscription a consent unto these things, before he be admitted in to that charge? A thing if by his own authority for the peace of that diocese committed to his care the Bishop had done, surely the fault had been much less, then in any that had refused to perform obedience. But seeing the law doth enjoin subscription, and that they (howsoever wronged by the clamorous complaints of some) are but ministers to see the due execution of the law, for the peace of the Church, they have as little reason to lay the burden of this upon the Bishop's shoulders, as a robber by the high way▪ his apprehension, arraignment, and execution to the justice charge. The law in them both having made that provision, that they which do what the law forbids, or do not what the law commands, must be content (for their own fault) willingly to suffer what the law inflicts. And therefore it must needs be by so much the more strange, that men who are content to flatter the Prince, the Parliament, and those that do make laws, can think themselves warranted to refuse obedience, and revile those honourable and reverend persons to whom only is committed the execution of them. Besides, places, times, and persons, orderly with judgement and conscience concurring to make laws, every person in the land having resigned his particular interest to those, who are assembled to that end, all after examination is debarred, to all how wise so ever, who are not admitted to that, and at that time; much more to the rest, whose weakness of judgement cannot without apparent suspicion of intolerable pride, take upon them the examination of those laws, before they can easily be drawn to subscribe unto them. The particular exceptions that are made by them (although severally answered by sundry most learned and grave men heretofore) yet than we shall better examine when we come to the defence of the Communion book. 
Chap. 13.  Only we say now, that the urging of subscription, so far as the Bishops do, and aught, is warranted by law from man, and the disobedience of those who refuse to do it, is no way warranted by the laws of God. So that both the tumultuous and clamorous outcries, which they have raised, only for this, and the slender excuses pretended for so foul a fact, are but like the coullerable rebellions, which for enlarging of commons, the basest of the people have stirred up. But least peradventure I should do them wrong, I am willing that the reader should hear them speak. And herein I will make choice of him, who coming later than the rest, undertaking from the writings of others to plead the cause, hath laboured to free them from this great fault, and to justify that they have performed so much as the statute required in this kind. It is like he rather desired to tell the world that he was an actor in the troubles of that time, then to give reasons, for that which he and they did, or to crave with submission, pardon of the Church, for that which they did not. About the year (saith one) 1571. subscription was enforced upon the ministery, 
Nichols in the Plea of the Innoc pag. 8. lin 9  for which cause in that time, certain men wrote an admonition to the Parliament opening divers things worthy of reformation, whereupon arose great volumes of proving, & defending, etc. But in the midst of these fiery contentions, a goodly space of quietness about the time that the reverend father Master Grindall was Archbishop of Canterbury, etc. after the said archbishop's death there came forth a new & fresh assault of subscription, universally imposed, and again enforced, upon all the ministers in three articles; first of the Queen's majesties sovereign authority over all persons, etc. secondly that the book of common prayer, and of ordaining Bishops, Priests, and Deacons, contain in it nothing contrary to the word of God, etc. thirdly to allow and approve all the articles of religion, agreed upon by the Archbishop and Bishops, etc., 1562, and to believe all therein contained to be agreeable to God. The Ministers offered freely and willingly to subscribe to the first article of her majesties most lawful authority: 
Which they do not whilst they break that statute. Anno 1. Eliz. for uniformity of prayer. Nichols Plea. pag. 54. lin. 14. and pag. 79. lin. 3.  and for the other two they refused to do any further than by law they were bound; and namely according to the statute made for that purpose Anno 13. Hereupon many in divers shires were suspended from the execution of their ministry and some deprived. And in another place, We cannot tell whether we might by the laws and order of this realm, subscribe although it were otherwise lawful by God's word; it concerneth the whole state advisedly to consider that the holy ministers of God be not oppress lwith an unjust subscription. This the author calleth in another place the first great storm that fell upon them, 
Nichols Plea pag. 80. lin. 8.  and in another place this he maketh to be the fruits of subscription that the unpreaching minister, and the non-resident are both warranted by it; and in another place it is, (meaning subscription) against many good and learned ministers, 
Nichols. Plea pag. 223. lin. 13.  and some it thrusteth out. Others before this author, both for time and worthiness, have stiffly (but I doubt scarce considerately) refused obedience in this point. 
Subscription shaked the heavens and darkened the skies. Nich pag. 226 lin. 11.  The some of all their reasons tending to this end, that many obscure untruths, were contained in those things, whereunto they required that they should subscribe; all aiming at this, that nothing was ever so grievous in the Church, to the humours and dispositions of these men, as to give by subscription their allowance unto that which the laws had done. One of them to the Lords of the council, speaking of subscription; 
Humble motion pag. 43. lin. 24.  when D. Whitgift was made Archbishop, and set forth his unadvised devise, of subscription, it seemed as a strong pot of brass that would soon have broken in pieces all the power of poor ministers and made discipline in utter contempt; I will only put the reader in mind, that though it were no dishonour unto his grace, to be the author of so wise an order, for the Church, yet the same (by their own confession) was a law, before her Majesty had called him to be a Bishop; 
A Gentleman of the country to a Londoner touching an answer to the Archb. articles. Regest. pag. 178.  another (for it were endless and of little use to allege the reasons of johnson preacher at Northhampton, of Grayer and many beside published to this end) being more learned (yet in my opinion less religious than the rest) hath set down some reasons, why the Bishops doc urge subscription t● her majesties authority in causes ecclesiastical; first for a hope of a more sure settledness to themselves and their followers; that none may hereafter preach against the lordliness of prelate's, that none may preach against civil offices in a preiate; that none may speak against baptism by women; that none may preach against an unlearned ministery; that none may preach against any corruption yet established whatsoever. A strange collection thus to aim at the intention of making laws. But we say no otherwise of him, than a father did in the like case. 
Libritui penè totum ●enobis exbibent. Si enim propt●res te non no●imus, quia saciem corporis t●●non vidi●●us, hoc modo nec ●●se tenos●i, nam in quoque non vides ca●● Aust. epist. 9 fiero. Sibi'a antiqui Serpe●●is. Hi●ron. Yea●bitrari possunt homine nibil in●enisse quod diceres nisitibi proponeres c●i malediceres. Aust. contr. Petilian. Donatist. Agnoscens loquacitatis culpam usque ad mortem silentium ●enuit, ut quod loquendo contraxerat tacendo emendaret. Gennad. Catalogue.  His words show us wholly what he is, and if we therefore know him not, because we have not seen his face, neither doth he know himself because he doth not see his face. But these doubtless and such like are but as Saint Hierome calls them, the hissings of the old serpent. For wise men would have thought that these had had nothing to have spoken, unless they had propounded this to themselves to have spoken evil. But seeing the tenor of them all is all one (an unreverent estimation and speaking of men in authority and laws that are made by them) a fault surely not small nor easily forgiven, if the cause were virtuous; I must needs before I answer them, give them this advise, which I hope some will follow, they that do as Gennadius reporteth of one Severus seduced to be a pelagian, acknowledge their loquacity with him and keep silence unto death; that they may recompense by their silence what they have offended in speaking. Now before we answer this, which they have alleged against subscription; the consideration of the nature of that, doubtless must be fittest which in all reason ought to be accounted the best warrant to excuse them, both in this and the rest which they do refuse; a reason which cannot be the same to all, and in those in whom it is found, without deceit, they are rather to be pitied and instructed, then to be urged to that (which how lawful so ever) (their conscience gainsaying) they do make a sin. For though the conscience of man allowing cannot make that to be no sin, which the law doth, yet the conscience forbidding, may make that to be a sin, which the law doth not. And therefore amongst men of wisdom, and virtue, there is no Plea that ought to be heard with so much attention, as when men for that which they do, or do not, truly and sincerely do allege their conscience. Now as the coullorable excuse for refusing to subscribe, must be the weakness of such men's conscience, who were persuaded in themselves, the things to be unlawful whereunto they were required to give allowance; so surely a double fault must lie upon them (if there be any such) who making no conscience of those things, pretend only the greatest bond upon earth, to be the lawful warrant of refusing of that which they would not do. And surely where fear and humility are both wanting, there it is over much charity to think that they make a conscience. All men understand not aright, what that is which they allege for themselves, when they say (their conscience.) There is naturally engrafted in the heart of man, that light of nature which never can be put out, that telleth him that no evil is to be done. Now reason according to the knowledge that it hath (which in some is more, and in some less) delivereth his judgement of particulars, that they are evil or good; from whence the conclusion followeth, they are to be done being good, or omitted being evil. And this is our conscience; 
Conscientia est applicatio notitiae nostrae ad actum particularem Aquinas 2. Script. sent. dist. 14. art. 4. Eccles. 7.23.24.  which is nothing else, but an application of our knowledge to a particular act. This application is made in a threefould manner; as first to consider whether such a thing be done or not done; and doubtless in this, our consciences can best tell the actions and intentions of those which are done by us. Give not thy heart (saith Solomon) to all the words that men speak, lest thou do hear thy servant cursing thee, for oftentimes thy heart knoweth, that thou likewise hast cursed others. The second application is when we judge of the fact which is done, whether it be well or evil; the measure of our knowledge in this making us to mistake, as evil for good, so that to be evil which indeed is good. The third is, that this, or that, is to be done, 
Conscientia testis. Mille. Accusator. Vinculum. judg. 16.9.  or to be left undone. In the first it is a witness, which will not lie; in the second, it may accuse, but not absolutely excuse; in the last it may bind, though it want strength, in this respect only that we are weak. For those new cords (and such are new opinions) which were not able to hold Samson, may easily hold him fast, that is many degrees weaker than Samson was. 
1 Testificatio. 2. Examinatio. 3. Consiliatio.  The first of these respecteth the time past; the second the time present; the third for the well or evil doing to the having or suffering the joy or torment that is to come; 
1. De praeteritis. 2. De praeteritis factis & de futuris faciendis. 3 De faciendis tantum. 1. Dictamen. 2. Examen. 3. Ligamen.  as if he that had made time, the preciousest circumstance of all our actions, had set our conscience as the severe and diligent watchman of all our times. Thus seeing the use of conscience; the next consideration is for the original of the errors in it: these are two, a false assumption, and a false application. In the first we take those things to be good or true, which indeed directly are evil, and false; (an error peradventure that misleadeth a number in this point;) so those that put the Apostles to death, did think in that action that they pleased God; for the time was come that our Saviour foretold, whosoever killeth you, will think that he doth God service. 
joh. 16.2.  In the second a false application, arising out of a true ground; because he heareth that God is to be loved above all things, thinketh it unlawful to love any thing except God. Both these err not alike, but the error of conscience doth infect both. Neither ought a conscience that thus erreth to bind, seeing the force and strength of conscience, is not built upon himself, but upon some precept (seeming so unto itself, being no good reason) but either because it is commanded, or else forbidden. All the actions of man are of three sorts; good, evil, and indifrent. If our conscience say that is to be done, which is naturally good, 
Eadem ratione prohibentur mala qua praecipiuntur bona.  it is no error. If it deny that to be done which is evil it is no error; for by the same reason, evil is forbidden which commandeth good. But if on the contrary, it say that is to be done which is naturally evil, or not to be done which is good (a thing fit to be considered in this case) it is doubtless a conscience which doth err in both. Likewise in indifferent things (as the removing of a straw) (and yet some wise men have made these things refused by them, of that nature) to make them of necessity, on either part where authority hath not determined, is a conscience without doubt that doth much err. For every will that disagreeth from reason, 
Rom. 14.  either true, or false, directly sinneth; for whatsoever is not of faith is sin: and yet every thing which is done by the will, given assent unto reason, is not void of sin, because that ignorance which is a fault, 
Quia ignorantia quae est ex culpa nocet. Ambros.  cannot possible make the action to be without fault. The conscience as it includeth knowledge and is conjoined with the light of nature is ever right, yet as it is joined to reason, and about particulars it often erreth; the light of nature maketh the first proposition that it is not lawful to do evil; our reason (which often erreth either through ignorance or the strength of fancy) saith this is evil; whereupon the conscience being misled, maketh a firm and a strong conclusion, therefore by no means I ought to do it. In the first proposition there can be no error; 
Esa. 5 10.  sometimes there is in the second (as peradventure in this act of subscription whilst we call good evil and evil good) and so a falsehood in the conclusion; which as the logicians say, ever followeth the weaker part. The errors on both hands are, when it is either too large tending to presumption, making evil good; or to straight tending to despair; making good evil; whereas the Prophet pronounceth a woe to both. Now because every conscience that would not err, aught to be grounded upon the commandment that God giveth, doubtless it is more safe to obey a conscience that erreth not, than the commandment of any who is but a mortal creature. But those who wilfully suffered martyrdom, for opinions which they fancied, 
Martyrs stulta philos. Aust.  and willingly should have disclaimed, were not commended for that they did, being but the martyrs of foolish philosophy, and no way to be praised for that they suffered. But in things which are indifferent (as many things misliked peradventure are) the precept of the superior doth bind more, 
Aquinas in disput. de veritat. quest. 17. art. 5.  than the conscience of the inferior can; for though the conscience be judge, yet the other is more immediate under God; and this is but in those things, which either directly are commanded, or else forbidden. For the subject hath the commandment of the superior for his warrant, 
Alex. 2 part. Summae. quest. 35 art. 2.  and in things of this nature, his duty is not to examine; but only to perform what he seeth commanded. Wherein surely the consideration ought to be greatest of those in authority what they do command; but to determine this point (which peradventure is the case in question) according to that which the schoolmen say; we answer that the bond of an erring conscience is greater, because it is more vehement, and bindeth longer, then in things of this nature the commandment of a superior doth; but directly it is less on the other side, because it is fitter to be unloosed; for both the bond, and the conscience are to be reform, where as the obedience to the superior in this, can admit no dispensation (things now ceasing to be what they were by nature) and this being no part of the inferiors duty, to examine the lawful ordinations that superiors make. Now whether these men that in refusing to subscribe, say they follow their conscience, are ruled by that which is to be reform, or directed by that which shall be their warrant, reason and time will easily find out, if due examination be taken both of their refusing, and of the things themselves which they do refuse. The conscience which doth err though it bind until it be reform, ought notwithstanding to be reform; because, either ignorance, negligence, pride, inordinate affection, faintness, perplexity, or self love, are the corrupt and original causes of the errors of it. So that if none of these have overruled the conscience of these men, but that knowledge with due consideration hath directed them in that they did, we have great reason to hearken to their excuse, and to regard them with more attention, whilst with reverence and humility they allege their conscience. In the mean time for remedy against these errors, let them not disdain the counsel which wise men have found to be most safe, if it be of ignorance to say with jehosaphat, 
1. Chro. 20.12  we know not what to do but our eyes are towards thee; if of negligence to come without partiality or prejudice as Nichodemus to Christ, 
joh. 3.  to those that for knowledge are fit to teach them. If of pride to submit ourselves one to another, 
2. Cor. 10.18.  and especially to those that have more learning & do rule over us; for he that praiseth himself, is not allowed but he whom the Lord praiseth. A singularity in this kind hath been the original of most heresies in all ages, and not the least occasion of the troubles of these times; for he that walketh uprightly walketh boldly (the rest are presumptuous) but he that perverteth his ways, 
Pro. 10.9.  shall be known. If from inordinate affection, making that lawful which we have a mind to do, we must hearken to judgement, and refuse our affections in this case; 
Perit omne judicium cum res transit in affectum. Sen.  for judgement turned into affection, doth all perish. If from faintness, then only to be scrupulous & fearful when we have cause, lest we think it lawful because we streane a knat, for to swallow a Camel. If of perplexity, when a man is closed as it were betwixt two sins, where he is not able (though willing) to avoid both; that which will not make either to be lawful, will make one of them directly a less sin. This is not ever to do evil, that good may come of it; for though the casting away of things profitable for the sustenance of man's life, be an unthankful abuse of the fruits of Gods good providence towards mankind; yet this consideration did not hinder Saint Paul from throwing corn into the sea, when care of saving men's lives made it necessary to lose that which else had been better saved. For of two such evils being not both evitable, the choice of the less is not evil; 
Hooke●. lib 5. pag. 15.  and evils (as a wise man noteth) must be in our construction judged inevitable, if there be no apparent ordinary way to avoid them; because where counsel and advise bear rule, of God's extraordinary power without extraordinary warrant we cannot presume. Last of all, if of humility, (an error surely of least danger;) we wish them only to take heed of to much fear; 
Bonarum mentium est ibi culpas agnocere ubi culpa non est Gregor. Dum perturbatur conscientia hominis, reparatur in homine similitudo conditoris.  else we say it is the property of good minds there to acknowledge a fault, where no fault is. For whilst the conscience of man is troubled in this manner, grace repaireth in man the excellent image of his first maker. Thus giving our simple direction, and not daring to censure the consciences of such, as think their refusal to be warranted with pretence of conscience; we will examine a little what they have said, and done, and whether the exacting or refusing of subscription, was a greater sin. If the urging of subscription which the law required, was the cause of those several admonitions which the Parliament had, surely a worse effect could not have proceeded from so good a cause, then that which was a virtuous invention to make peace, by the unquiet disposition of some few, should become the original fountain of so much war. And surely that mildness, which that reverend Archbishop Grindall used in those times, little availed with those men for to make them better; which in wisdom ever since, hath caused others in that place, for to use the less. For experience (even in them) findeth it to be most true, that favour in that kind they esteem but desert, and the patience of others but their own merit. Yet wise men in the same place, at divers times, to the same persons, may use direct contrary courses and both well. The second enforcing of subscription in the three articles of supremacy, the book of common prayer, with those things annexed, and the book of articles made in the Synod 1562. the first they allow, but as for both the other they esteem them unlawful, 
Elizab. 13.  and such as the statute requireth not of them; where me thinks it is strange that men which do not so much as the law requires, will allege (notwithstanding) the law for their warrant, in that which they do not. For if either the urging of law, by the virtue of law, or not against law, could in wisdom have served to make peace; those men had little reason to have been against it, who were not able to prove that it was unlawful, and knew the authority to be lawful that required it of them. Neither was there any great reason, to hope for obedience in subscribing to the articles (if the law required it) seeing they are not willing towards the communion book to afford that allowance which the law required. 
1. Elizab.  And howsoever I take not upon me to interpret the meaning of that statute, yet surely the pretended exception of law, is of little force, seeing both the Archbishops and Bishops and all the clergy in the convocation, subscribed unto them; and that all Canons which the Church doth make, have either confirmation under the great seal, or the parties that make them, have warrant by the statute for that they do. And if it had not been, ever their practice to make a pretence of law, for that for which they have no warrant, neither would they do it if the law commanded; it were better to be excused in that they refuse with pretence of law. With the same boldness some have affirmed that the present government of the Church of England by Archbishops and Bishops under the Prince is to be accounted unlawful by the statutes of this land, 
Martin junior Thes. 50.  and that to be a Lord Bishop is directly against the statute Eliz. 13. A practice like this some of the Church of Rome have lately used against us, 
Apologetical epistle.  as though our opposition against them, were beyond law; and the instruments made for our defence, and to cut them off, were in truth the safest protection their actions had. But have these men that thus earnestly pretend law, either never subscribed to any thing of their own without law, or ever been obedient to the laws of others? surely if they had, the contention in this kind, had been buried that day when it was first borne. But the English when they came to Frankford were tied to subscribe to the same confession of faith, 
Discourse of the troubles. pag. 6.  which the French had: after they themselves enjoined all to subscribe to their discipline, 
Ibid. pag 8.  that they might show that they were ready and willing to be subject to it. Nay D. Cox (a man at that time far better I think then any that refuse subscription) and his company were not admitted to have voices in the Church of Frankfurt, 
Ibid. pag. 39  until they had subscribed to the discipline as others had done before them. These holy conscionable refusers to assent to the ordinations that others make, are violent exactors of subscription, and obedience, in a strange country, at their betters hands, to those petty orders, which are of their own making. 
March. 1.1556.  When Master Horn was made pastor of the Church at Frankfurt, he received all such persons as members of that Church, which were contented to subscribe and to submit themselves to the orders of it. 
Ibid. pag. 62.  A wise course not unfit for a greater government, wherein all men ought to bind themselves some way or other, unto the obedience of those under whom they live. Nay if any minister appeal to the magistrate, and be found to do it without just cause (a fault surely less than their refusing to subscribe) yet than he shall be directly deposed from his ministery by them. 
Ibid. pag. 132.  Neither was this the practice of those times, and in that place, but even at home those men, who had neither authority to make laws nor to exact of others allowance of them, 
Danger. pos. pag. 98.  have required, and had, a general subscription to that discipline, which neither scripture, wisdom, law, or themselves, could approve unto us. So that all those inconsiderate and unreverend terms which most of them have intemperately uttered, against subscription, 
Quicquid lacerato animo dixeris punientis est impetus non charitas corrigentis: dilige& di● quicquid voles. August.  are but the violent courses of men, that desire to punish, and not the charity of such as should (if they had authority) correct. Let them show their affection, that they love our Church, and then we will allow them to utter and advise what they think good. In the mean time, those false conjectural effects, for which subscription was required (as they think) are but uncharitable devices of their own, only to make those in authority to be more odious; that contempt of their persons, breeding disobedience to their government, either a general dissolution may bring a palsy into the Church, or else we must only be ruled by orders of their making. Which because neither reason, nor experience hath taught us to be so safe, we hold the exacting of subscription to be lawful and necessary, in those that do it, and the refusal to be dangerous, unholy, and unwarranted, in those that are disobedient. They which have laboured in their zealous defences, to make the world for to think otherwise, they have taken upon them to justify themselves with to much love, and to censure our Church with to much rigour. But it is like a better consideration will possess them now, when they shall have small reason to fear, either partiality, or want of understanding, to make the chief in authority either not willing, or not able, to perceive their weighty reasons, alleged against those things, which they do mislike. But wise men surely have cause to fear, that nothing will either much, or long, please them, which is not some transformed monster of their own making. So that if any defect be in that statute (as they urge) made by our late sovereign of blessed memory, whereby the refusers may pretend a warrantable excuse for not yielding by subscription an absolute obedience both to the doctrine, 
We desire humbly his majesty and the whole Parliament to consider this.  government, and ceremonies of the Church, we hope that now having tasted of the sour fruits, of their disobedience, and seeing without prevention that more dangerous inconveniences, are like to follow it will not be thought unfit, either in his majesties singular wisdom and great judgement, or in the honourable consideration of the whole Parliament, is stricter laws be now made to take security by subscribing, of the tongues and the hands of these men, which so often with so much liberty, and boldness they have wilfully employed to the hindrance of the Church's peace; we demand but in this, what they think reasonable in their own discipline; not only for men but for women, to the avoiding of heresies and sects, in the Church. And if he that hath most learning and hath been most earnest for the alteration of our Church government be able to make demonstration, that their hands are required to give consent to any one syllable, either in our ceremonies, our liturgy or our discipline, which truth will not warrant, and obedient humility exact from them, I doubt not but the Bishops of our land are, and will be ready, either to give them satisfaction why they ought to do it, or yield unto their earnest demands, that it may not be done. But if any man think that the urging of this (wherein doubtless a remissness in some hath done more hurt than rigour) is either to confirm those things, which without the allowance of these great refusers to subscribe, might peradventure be thought to want authority; or that it is merely a politic invention, besides law, whereby the practices of the Bishops and others, may be free from reproof, he doth uncharitably misconstrue a religious ordination, for great use, and to the wrong of himself, sinisterly suspect in both. So that we think we may (notwithstanding their great complaints of cruelly, persecution, and tyranny, wherewith divers of their books have slandered the most pure, peaceable, and reformed government that ever this nation had since it was christian, giving occasion to the common adversary, to write as they have done of the English justice) safely conclude, that the exacting of subscription used by the Bishops, in the Church of England is lawful, and necessary, and the refusers, are immodest, disturbers, of the unity, and peace, both of the Church, and the Commonwealth.   

CHAP. VIII. Of Discipline.  
SEeing that no society upon earth can long (without authority to correct) retain all her parts in due obedience, and that the disorders of none are of more danger then of that society which we call the Church; it is of all civil considerations the greatest, to think of that discipline which is best warranted, most agreeable to the state of that kingdom where the Church is, and in all reason likeliest to obtain that end for which discipline is allowed unto God's house. So that herein if either their skill had been so great, or their moderation in that business so much (as peradventure their desire was to do good) doubtless the Church ought in all reason, to have given great attention to these careful advisers, and to have showed herself ready with thankfulness, to make use of those virtuous endeavours, religiously employed for her good. But now that they have obtruded a discipline with that violence, and such a one as must quiet overthrow, both the practice of other Churches, and of this in all other ages that have been before us, nor this as the invention of wise men, not against the word, but the express commandment in every particular of God himself, accounting those to have no Church (this being as essential as either the word or the sacraments) where this is wanting; we have great cause both to examine the practices of these men, and to consider that discipline which they tender unto us, for that which we now have; and what benefit by this exchange is likely to redound unto God's Church. And surely if both our Disciplines had the like warrant, that they were the lawful ●rdinations of men for the well governing of the Church, not repugnant to the word of God, yet it is like the advantage would be far greater on our side, being ancient, not the invention of ourselves, found to be safe by experience, and duly proportioned with the greatness, riches, freedoms, glory and government of this kingdom, whereas theirs, in their own opinions (if they were not over partially addicted to it) is new, the invention of late time, dangerous by experience in a kingdom, and no way proportioned but to the limits and bounds of some private City; we have known the advocates of this discipline to have much grace (for which I do honour them) in exhortation and prayer; but to be either inventors, or advisors of laws and ordinations fit for a Church discipline, their manner of living doth not allow them that wisdom: so that we hold it much safer to retain our own (reforming such parts as the boldness of sin maketh us to think now to be too remiss) rather than to adventure an exchange, even for that which by so many titles, they commend unto us. For surely no man is less fit to lend his tongue to give praise to a work, than he or they, who have lent their heads and their hands to be authors of it, both because all of us naturally, love what we do ourselves, and seldom have we so much understanding that we do a●●isse, when we had no more understanding but to fail in the doing of it. But where their own weakness or want of experience might fail, as not affording them so much wisdom to make laws, if there they will urge us with express commandment of holy Scripture, than it must not seem strange unto them, if that for which they pretend scripture, without warrant of scripture be not admitted by us, wherein if they fail, the Church at their hands receiveth a double wrong, first a contention to disturb her peace, and secondly, the false pretence of an everlasting truth, to give authority and warrant to the late, unwise, inconsiderate and unholy inventions of silly men. Dealing in this but peradventure with less malice (as Satan and all heretics have done) to colour temptations and heresies with God's word. For seeing that with man (especially in the Church) nothing is, or aught to be of that account as the scriptures are, all men are desirous for that which they are willing to maintain, to allege that proof which having greatest authority, must with men of reason find least resistance. 
Quod de Scriptura sacris anthantatem non 〈◊〉 cadem facilitate contemnitur qua probatur. H●er. in Matt. 26. Scriptura sacra in 〈…〉 & monendo recta est & promittendo al●a & minando ter. ribilis. Gregor. in Ezech. In sacra scriptura qutequid docetur verit●s; qui●quid piaecipitur bonitas quicquid promi●titur felicitas est. Hugo.  For in all other things let reason be never so apparent with some men, they are as easily contemned as they are alleged; this only contained in the two testaments, both in admonishing is upright, in promising is heavenly, and in threatening is fearful. All other writings as the assurance is but weak which they can afford, so their proofs are but the opinions or judgements of mortal men, and where the hearer is of the same nature with him that persuadeth, reason oftentimes doth bel●●ue, that he hath not much reason to be persuaded. But in the scriptures (as Hugo saith) whatsoever is taught is truth; whatsoever is commanded is goodness; and whatsoever is promised is happiness; and therefore these men have proceeded aright (if they be able to prove what they undertake) in making the plain scripture to be the commander of all parts of that discipline, which doubtless without scripture, reason hath little warrant to think that lawful; we understand then by discipline in this chapter (which notwithstanding few of the patrons have defined unto us) that eternal government of the church, and of every member thereof, in respect they are of the Church, whereby manners are reform, 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 principal contention betwixt them and us; our Church holding that it hath this liberty to prescribe orders for the whole assembly; to give direction for the goods of the Church; and the maintenance of the clergy; for the proceeding in matters of Church government; making laws and order; judicial notice, censures, election of offices, and such like; and this not without the authority of him, who hath the supremacy in all causes; all these we hold changeabl● according to times, and places, whereas those (who will needs be our adversaries in this cause) will have all such as concern the substance of discipline to be appointed by God, and to be always firm, and immutable, and the Eldership to have the execution of them; and to this end in every parish or precinct, there must be a presbytery of doctors, pastors, elders, and deacons; and of divers presbyteries, conferences and synods; all which (say they) are precisely required in God's word. 
D. Sutcliff.  But seeing remonstrance hath been made both of the errors of them all, and the infinite dissensions amongst themselves, we can be content to let that discipline fall, which stronger than they (if they were willing) could hardly have strength for to hold up. This discipline of the Church ought to see the execution of those laws, and ordinances, which God by his Apostles in their time, and daily since by the Church maketh; neither do we think that any in the bosom of the Church, after so long a time of knowledge, can now doubt, but that God hath left unto his Church, an authority to make laws, the execution whereof in reason is committed to those, who succeed in place and authority, the Apostles of Christ, that did plant the Church; whose dominion (notwithstanding) we make not so absolute, 
1. Pet. 5.  that like tyrants at their pleasure, they may rule over Christ's flock; yet the power that the rulers of the Church have, in matters of a lower nature, are less limited by far (having warrant to ordain and appoint things indifferent) which serve for order, 
Zanch. in decal pag 671. Omnia decenter.  comeliness, and the edification of Christ's Church. By this authority the Apostles ordained many things in the Church, 
1. Cor. 14.  whereof from Christ they had no express mention; by this power S. Paul ordained that gatherings should be made at Corinth, upon the Lord's day; that the man should pray bare headed, and the woman covered. Such authority at this day a particular Church hath (as of England France end Scotland, or any other) that the clergy with the allowance of the prince and the rest, whom it may concern for to make laws, may ordain, and appoint, ●uch ordinances, as serving for edification, order, and comeliness in the Church, are so long in force, until they shall be abrogated by that authority that did first make them. To this we refer, the time, and manner, of public prayer, administering the Sacraments, ecclesiastical censures, apparel for divine service, ornaments of Churches, and such like; all which as the Church from Christ hath lawful authority to ordain, so it is peevish disobedience in those men, who had rather without warrant, impose upon the Church laws of their own making, then by commandment obey the lawful ordinations that others make. Now because in no society, all men will be obedient at all times, and that it is little available to make laws, and no way to see to the execution of them; as the Church hath left unto her admonitions to warn them, & corrections to restrain; so last of all she hath power to suspend, from partaking of the best things, that the church hath, because they have refused to obey, the voice of the Church, in those lesser ordinations that she made; the severity of the Church tending to this end, the amendment of such whom she doth correct, and the terrifying of others from the like offence; wherein if our Church, administer this discipline with two much lenity (a fault surely if at all in inferior officers) we had rather adventure the manifest inconvenience of that evil, then hazard by a new course, the certain molestation of a far greater. Now because all men will seem to have reason for that they do, and no reasons are equal to those which the scripture yield, some wise men amongst them have undertaken to make proofs from hence, absolutely in their opinions sufficient, to establish this new discipline. The consideration of which weakness, as also the great injury unto God's word, must needs make, that their discipline doth want proofs, which themselves are rather desirous than able to allege for it. It must needs seem strange, that because Moses and Aaron when they came into Egypt, 
Exod. 4 29. Cartwright.  did at God's commandment call together the elders of the children of Israel that the very mention of their names, should be alleged as a warrant for the elders of the church in this new discipline. 
Nicholas Gallasius.  But one of Gene●a writing upon that place faith, such were understood as by doctrine, and example did rule, the people; whereas their elders are lay-men and by no means are admitted to teach others. 
Pelican. & Siml●rus in exod. 4. Cornel. Bertram de politeia judai. dedicated to Master Beza.  Others, peradventure more truly, men of that time, and not much differing from that humour, sa● that neither preachers, nor lay elders are understood by it, but only such civil governors as were Senators & princes to bear rule And doubtless whatsoever they wrest out of the old testament to make Moses the author of it, yet Calvin to whose judgement the chiefest amongst them hath promised to stand in this case, 
T. C. lib. 1. pag. 33.  saith that the pretended eldership till after the time of the captivity was never thought of, 
Calvin in Math 18.  and the reason (as M. Cal●i● saith why they thought of it then) was because it was not lawful for them, to have a King; as if the government by a King, which in former times they had, might have been granted to them, this institution of their Sanedrim of elders, had been of no use. So that all those scriptures out of the old testament by them alleged to this end (as they have alleged many) are to small purpose; 
Exod. 4 29. and 17 5. Deut. 1.15. and 17.12. 2. Chron. 19.8 jerem. 19.1. Ezech. 8 1.  or if they were, that government were needles, in a realm where there were a King. And that Sanedrim or council of the jews erected after their return from Babylon being seventy elders were of the stock of David, and of their former Kings; but to bring these into the Church by the mistaken example of those times, cannot but be dangerous; and the foundation being so weak, this building of theirs cannot long continue. Doubtless it is not safe in wresting of scriptures to follow the stream of their own fancies, seeing he that held that all who would be saved must go to jerusalem, 
Ket burnt at Norwich.  forced all places out of the scripture that gave any testimony to commend jerusalem either literal or otherwise, as apparent demonstration to maintain his error. As these men have dealt in the old testament, so in the new, what M. Calvin doth expound of pastors, and preachers only, some others do wrest for the establishing of these lay elders, in their Church discipline. I am sorry that men of learning that would seem virtuous & holy, should be charged so truly with so manifold wresting of the scriptures, as in this whole matter of discipline they are by sundry that do write against them. 
By D. Sutcliffe and the survey of discipline, pag. 414.  Let men love and advance their own fancies as they think safe, but let the scripture not be urged to give strength unto them. For doubtless heresies and erroneous opinions do no otherwise spring up, then when the good scriptures are not well understood, 
Aust. in tract. in Iob.  and because that which is not well understood, is notwithstanding boldly affirmed to be the meaning of them. For few things hitherto have been so fond devised, but the authors did pretend they had scripture for it: 
Hiero. ad Tit. 2.  or else saith S. Hierom, the garrulity of such persons, would hardly have got credit; for when through vanity & pride men have engaged themselves by the broaching of new opinions, they will rather labour to bring the scripture to yield unto their fancies, 
Aust contra. faust. lib. 32. cap. 19  then suffer their fancies to be overruled by them; a fault as it is great in itself, so it carrieth a manifold disadvantage with it, that the adversaries of the truth, want not a colour to refuse the interpretations of such at another time, whom men of the same profession, for saith, and the sacraments, have worthily charged to have wronged the scriptures. It had been doubtless a greater honour to them, much better dealing with the word of God, and a course of more reason in the opinion of wisemen, that this discipline, had been commended to us, as a politic government which they found safe; as the best devise which necessity in Geneva, betwixt the putting out of their Romish Bishop, & the keeping out of the Duke of Savoy did enforce upon them; as a platform suitable enough for such a city, at such a time. But to offer it to the greatest kingdoms that embrace the truth, who happily flourish under the prosperous government of virtuous princes; where all things are established in the Church with a most ancient, Apostolic, & holy order, and all this under the name of God's word; It is to poison the world with much evil, and to cover the policy of their first teachers, with the unhallowed contentions of all after times. And yet for all that we can neither mislike the government of our Church, which already we have by Bishops, nor accept theirs by Elders, until they have answered all such as sound and with judgement do write against them. Add surely I may make the same protestation which a wise man doth in this case, that if I were to leave this life, and should speak what I thought of the present form of Ecclesiastical government at this time in the Church of England, 
Survey. p. 80.  I would take it upon my soul (so far as my judgement serveth) that it is much more Apostolical, than the government of any Church, that I read of; and if it were not for Prohibitions (such peradventure as good intentions found out) (and some few hindrances of the Common-law) a government without exception more holy and of greater peace. For whilst every man will adventure to offer unto the Church, fancies of his own making, as H.N. and many others, saying lo here is Christ, and lo there is Christ, we shall stand need to be put in mind of that caveat, go not after them. And whereas the two forciblest reasons to give any thing allowance in the opinion of men, is that it is warranted for the institution, and profitable for the use: these politic masters of the new discipline, having proved neither, yet do offer both. To think that if we had this government (which doubtless God in his mercy hath thus long kept from us) that then God would bless our victuals, 
Humbls. motion. pag. 31.  and satisfy our poor with bread, that he would clothe our priests with health, and his Saints should shout for joy; 
Pag. 27.  that it is best and surest for our stare; that it would cut of contentions, 
Pag. 74.  and suits of law; 
Pag 64.  that it would nourish learning; 
Pag. 37.  that then there would be unity in the Church; 
Pag. 79.  that it would bring strength and victory, and many other benefits like these; which is experience of these that have tried them, could as well assure, as these men's words, doubtless the Church had great reason to think of it; and yet these are benefits no greater, than already by God's mercy, our Church hath enjoyed without this. But they imitate ●aith a learned and grave man of their country those seditious Tribunes of Rome who by virtue of the Agrarian law bestowed the public goods only to this end to enrich themselves; 
Bullinger in a letter to a Bishop of England. 1574. March. 10.  that the Bishops being overthrown, they might succeed into their places. And a little after, it ought especially to be provided, that there be not any high authority given unto this presbytery, whereof many things might be said, but time will reveal what yet doth lie hid. Wherefore saith Gualther writing to the Bishop of London at that time, and touching some abuses (as they are infinite of this new discipline) we are carefully to be vigilant, least new heads do bud out of the wounds of the romish Hydra scarce yet subdued. 
Anno. 1574.  The same author in a letter to Bishop Sands, after many troubles procured by this new discipline, I hope (saith he) the frame of it will in short time fall of itself, considering that many, who before had it in admiration, are now of themselves become weary of it. Another saith, 
heart, a preacher at Emden to M Field.  that by the means of this discipline, the magistrates have invaded the Church goods, the ministers have little allowance, there is no respect of the study of divinity. And another complaining of the disorderly fruits of this discipline saith; If you did see the confused state of the Churches of these countries, you would say that England (and mark it for it is true) how bad soever, were a paradise in comparison, to be thought; but if these men could have been content, only to have praised their own; without opposition, defacing, and slandering the government of our Church, we would have been willing to have furthered their enjoying of so much happiness in their own relmes, if the peace, and prosperity of our own, had not been envied by them; whereas now we must tell them, and when we have done, the Church shall have some to perform this duty to the world's end, that a discipline erected by fancy, & policy, consisting upon parts unsound, disagreeing, dangerous in themselves, chargeable to parishes, & without profit, derogatory to Princes, banishing Apostolical Bishops appointed by Christ, in one word a discipline new, full of cruelty, ambition, and pride, cannot be safely admitted into that Church, which is seated in a kingdom, where a Prince hath authority, both over the Church, and the commonwealth. 
By the right reverend the L. Archbishop of Canturburie.  There is no part of it unanswered that I know, & our purpose in this, is but only to let them see, that a church being happily planted, and governed (as ours is) they that are strangers, are charitably to think of us, & those amongst ourselves, ought all to be furtherances of our common peace. That sin out of our dissensions may not grow strong, and whilst unthankfully with Israel we reject Samuel, we have not either a government that is tyrannous, or no Church at all. For that providence which poureth down mercies whilst men are thankful, raineth down judgements, for the people's sins. Let us then hereafter in stead of filling the world with our clamorous outcries for a new Church government, approach the throne of his mercy with prayers for our sins, that they may be pardoned.   

CHAP. IX. Of Archbishops and Bishops.  
IF in the general dislike which divers not well advised have had toward the ecclesiastical state in this kingdom, things of principal and chief use might have escaped the unreasonable and intemperate reprehension of some mouths, neither should a thing of so great necessity, nor a condition and estate both by example and reason so much warranted, stand in need of any defence at this time. But seeing amongst those ambitious humours (which under pretence of an equality more than is fit, aspire unto a tyrannous authority more than is safe) there is nothing less willingly endured, than the title and authority of Bishops, which by establishing an order doth frame all parts of the Church to a due obedience and by making several dignities (which for order are different) do impose a virtuous and humble obedience even amongst them, whose ministery and ordination is all one; we cannot but think it a thing unreasonable in those which demand it at our hands, and great folly in us if we yield unto it, that an office of that use, of that lawfulness and continuance, should be removed as tyrannous and antichristian in God's Church, only because it pleaseth the wisdom and violence of some men, so to have it. Now as to think that the state of the Church, might either continue better, or continue at all without these, is but the strong fancies of some, which overlove themselves; so to maintain after so long practice of the most ancient Churches, that Archbishops and Bishops, both for name, title, and authority are lawful, and to the well governing of the Church necessary, is but to confess that order, must as well be a safeguard to the church, as the commonwealth; and that subordination of men in authority, can be well wanting in neither; but if in either, surely in that society far less, where disorders in manners are not much fewer (considering the number of persons) and the errors in opinion are more usual, and more dangerous; and none of these possible with any convenience to be remedied but by this means. In regard whereof being neither safe to trust all without rule, nor all with authority to rule, Apostolical ordination, reason, the custom of all Churches ancient, and well governed, and lastly nature itself, doth ordain Archbishops in their provinces, as Bishops also in their diocese, and both in their places, and under the Prince, for to rule the Church. And herein, we may boldly say without offence, that the causes of displeasure conceived against Bishops (how vehemently soever they are followed) are surely less reasonable, then against any one thing which they do mislike; seeing the use of all other things may either be touched in show, with some coullerable pretence of fault, or the not using warranted with some likely excuse, whereas in this, the grievances (if there be any) that are just, are in the persons not in the office, and the removing them away, must leave a passage to a disorderly confusion, and possess the Church with that fatal disease of all societies, want of order, whereby for the present she must needs do many things confusedly, and doubtless in short time miserably perish. So that to make ambition, and covetousness, the original of this honour; and tyranny over their brethren, to give continuance unto it; is to make the best things in the outward policies of the Church, to proceed from the worst authors, and to lay too great an imputation to their charge, whom in all reason, by the benefit of this government we ought to acknowledge, as our spiritual fathers, for deriving the Gospel unto us, and by a continual succession even from the Apostles hands. The best warrants that we have for the execution of our spiritual functions, to us the greatest calling upon earth, and to the world the hallowed and blessed instruments of all happiness, which being employed to that end, it must needs be an intolerable presumption in any to undertake the same, but by authority and power given them in lawful manner; for the same God which is no way deficient unto man in things necessary, and hath given us to that end the light of his heavenly truth, without which we must needs have wandered in continual darkness, hath in the like abundance of mercies, ordained certain to attend upon the due execution of requisite parts, and offices therein prescribed for the good of the whole world: which men thereunto assigned do hold their authority from him, whether they be such as himself immediately, or as the Church in his name, investeth: It being neither possible for all, nor for every man without distinction conucnient, to take upon him a charge of so great importance. The power of this ministery translareth out of darkness into glory; it raiseth men from the earth, and bringeth God himself down from heaven; by blessing visible elements it maketh them invisible grace. It giveth daily the holy Ghost. It hath to dispose of that flesh which was given for the life of the world; and that blood which was powered out to redeem souls. When it poureth out malediction upon the heads of the wicked they perish, when it revoketh the same they revive. O wretched blindness faith one if we admire not so great power, 
Hook. lib. ●. pag. 228.  more wretched if we consider it aright, and notwithstanding imagine that any but God can bestow it. It is a power which alone ought to make the authors of it to man under God dear unto us; which neither Prince nor Potentate King nor Caesar on earth can give. Yet neither is it being duly weighed, in the Bishop's successors to the Apostles which bestow this, nor in those who are desirous to enter into that calling, any ambition (as some men surmise) seeing such reputation it hath in the eye of this present world, that both need rather encouragement to bear contempt, then deserve blame as men desirous to aspire higher. Now because men dying there must be a continual supply into this calling, and that those who had first the authority to ordain (I mean the Apostles) were mortal; their care doubtless must extend itself thus far, though they could not indew men with the same measure of grace which themselves had, yet they should (and so doubtless did) impart the same power to ordain which was given to them; that neither men might rush into it without admission, nor the power of admission be granted to all, nor the Church be left destitute of so great a blessing. And because in the execution of holy things, where the persons put in trust are but men, discord & disorder usually do break in; the wisdom of God thought it necessary, that amongst them who for their ministery were equal, an inequality for order, and superiority to command should be granted; 
Order is the mother and preserver of all things. Greg. Nazian. de moderatione in disput. servanda.  that by this means order and union should both be preserved in Christ's Church. They that most dissent in the kind of government, doubtless will confess with Nazianzen, that order is the mother and preserver of all things. Which if it concern all persons, and ages in the Church of Christ (as surely it doth) the government must not cease with the Apostles, but so much of that authority must remain to them, who from time to time, are to supply that charge, & doubtless to that end have succeeded in the apostles rooms. For we easily see that equality doth breed factions, 
Hieron. ad Euagrium.  and therefore wise men to suppress the seeds of dissensions have made one above the rest. And the best devisers of the new presbytery do hold it necessary, that one chief in place and dignity, 
Beza in Respo. ad Fractat. de mi●ist evangel. grad. sol. 153.  moderate, & rule every action, with that right which is allowed him by God's law. For surely a multitude ungoverned, must needs be easily confused, and there cannot well be obedience, where all are equal; where shepherds lead sundry ways, it is hard for the sheep to know whom to follow; and if no man can serve two masters, which have equal authority over him, and perhaps command contrary things (for whilst they agree, though divers, they are but one) then surely the Church ought not to be put to this hazard, by multitudes equally ruling in one place, seeing to dissent is usual in all places, and if not, yet in all persons it is casual; whereas the wisdom of the Church in them that govern, must as well look unto that which may happen, as unto that which already is. Now if this were the principal means to prevent schisms and dissensions in the primitive Church, when the graces of God were far more abundant & eminent then now they are; nay if the twelve were not like to agree except there had been one chief amongst them; for (saith S. Hierom) amongst the twelve one was therefore chosen, 
Hiero contrae jovini. lib. 1.  that a chief being appointed occasion of dissension might be prevented; and if every presbytery by God's ordinance must have a ruler (as themselves confess) how can they think that equality would keep all the pastors of the world in peace and unity? or that the Bishops of a whole province or kingdom, could meet, confer, & conclude, as often as need requireth, unless their assemblies were moderated, and ruled by some one? For in all societies, authority (which cannot be where all are equal) must procure unity, and obedience, if virtue will not. Now seeing that all men may easily err, & that no errors are so dangerous as those which concern religion, the Church should be in a far worse case than the meanest commonwealth (nay almost then a den of thieves) if it were left destitute of means, either to convince heresies, or to suppress them; yea though there were neither help, nor assistance, of the christian magistrate; without which it were not possible for truth & equity any long time to harbour amongst the sons of men. The remedy which in these cases the primitive Church had, & when occasion was offered used against heresy and injury, she derived as well from the promise made by Christ's own words, as from the Apostles example in the like case. Christ willing them that were grieved by their brethren, after the first and second admonition to tell it to the Church. And addeth for direction and confirmation of all religious assemblies and conferences; 
Matth. 18.  where two or three are gathered together in my name, there am I in the midst of them; and whatsoever you shall bind on earth shall be bound in heaven, and whatsoever ye shall lose on earth shall be loosed in heaven. Now whatsoever is meant here by the name of Church, in the reasonable exposition of any, to me it is all one, to prove this order; that from private admonition they went to witnesses, and from them to assemblies; and seeing there must be an end of controversies amongst men (unless we will pluck up by the roots all charity and right) when neither private persuasion, not friendly mediation can appease parties that violently contend, what other order could be prescribed, but a judicial hearing and determining of things in question? Now because Christ did not set the sword to be the general, and perpetual rule to govern his Church (for then without a Prince there could be no Church, & so consequently there was none either in the Apostles time or three hundred years after) (though, where they believe, the defence and maintenance of the Church is committed to their charge) it must of necessity follow that either there is no judge (which were the utter subversion of all peace) when the christian magistrate is wanting, or else the pastors and stewards of Christ's Church to whom this care is committed, must assemble together, and with mutual conference perform those duties to the Church in general, which otherwise they are bound to do to each particular place and person. By God's law what obedieuce and reverence the father may expect from his own child, the same or greater, must all believers yield to the fathers of their faith; the one begetteth us to this life, the other to a life that is much better. Those than whom Christ hath placed to be watchmen and leaders, the light and salt of his Church, must not only warn and guide, but also lighten and season in their measure that whole body; for when all other fails, this only is left to cleanse the house of God from vessels of dishonour, yea when there were no believing Magistrates to assist the Church, this only was left, as the best means; and after when christian Princes began to protect the truth, they never had nor can have safer direction amongst men, then by the Synods of wise and godly Bishops. Thus a Synod at Antioch about threescore years before the council of Nice, condemned and deposed Paulus Samosatenus, for heresy; and when he would not yet yield to the Church, but keep it by violence, 
Euseb. lib. 7.30  upon complaint to Aurelianus the Emperor (though he were a heathen) Samosatenus was with extreme shame driven from the Church by the worldly Prince. All countries in all ages, 
Cap. 5.  have had the benefit of this, not as a thing arbitrary and left free to those that peradventure were careless of the Church's welfare, but prescribed by sundry counsels; 
Cap. 20. Cap. 2. Cap. 19 Novel. con 123. cap. 10.  as Nice, Antioch, Constantinople, Chalcedon; and commanded by the imperial laws, in this manner; That all the Ecclesiastical state, and sacred rules, may with more diligence be observed, we require (saith the Emperor) every Archbishop, Patriarch, and Metropolitan to call unto him once or twice every year, the Bishops that are under him in the same province, and thoroughly to examine all the causes, which Bishops, Clerks, or Monks, have amongst themselves; and to determine them, so as whatsoever is trespassed by any person against the Canons, may be reform. So that we must either clean reject Synods (a thing doubtless of no small danger as the times may fall out) and make the presbyters in every parish supreme judges, or else admit some (which be no other but the Bishops) both to call and to moderate these meetings; for in all those Synods which continued in the Church (even when she mas most sharply pursued by the sword from the death of the Apostles to the reign of Constantine) they were assembled and governed by the Bishops of the chief, and mother Churches, and Cities, in every province; who by the ancient counsels were called metropolitans. And after when Princes came to embrace the faith, the best means they could devise to procure peace, and advance religion, was by their laws to refer Ecclesiastical causes to Ecclesiastical judges. And lest they should be long in strife, they charged the Metropolitan to assemble the Bishops of his province twice every year, & there to examine, and order, what matters of doubt should arise, which happily might disturb the Church's peace. Thus the Synod of Rome, called by Cornelius against Novatus, 
Anno do. 255.  consisted of threescore Bishops, and many others of the clergy. In the counsels of Rome, under Hilarius and Gregory, 
Euseb. lib. 6.43 Epist. lib. 4. cap. 88  where four and thirty presbyters subscribed after two and twenty Bishops; infinite are the examples in this kind, which teach us that neither the Church, at any time was, or in deed● can, safely be without tempests, if Synods want; nor Synods can be tightly ordered, if the Metropolitans and Bishops should be wanting in them. Seeing then they have this use if this were all to make that society able with order to suppress heresies and redress wrongs) (without which doubtless the Church of all assemblies were worst governed) it ought not to seem unreasonable to any, that a thing so necessary, and ancient, should with honour, and reverence, be retained amongst us. But least the name of Bishops, should be offensive to any (as some have thought it only the ambitious title of a tyrannous government) these that would seem moderate advisers to equality and humility, in this case, must give us leave to tell them, that the name is ancient the office needful, and both so warrantable, that they must needs be thought (at the least) malicious enviers of the peace and prosperity of God's Church, who are desirous or can be content, that order observed in the Apostles time, and those Churches which were purest, and next unto them, should be banished as Antichristian from amongst us, only because it is the pleasure of those men, to admit no superiors. For if the name of Archbishop be not to be found in scripture, considering the thing itself is of necessary use in God's Church, they have as little reason to except against it as if Homonsion were not warrantable, because Arius gave occasion, that the Nicen council did first invent it. Many names are invented since the Apostles time, and yet both lawfully, and necessarily used; for these men have been told long since, 
The defence of the answer to the Admon● pag. 310.  that the authority and the thing whereof the Archbishop hath his name, was in Saint Paul's time, and therefore the name lawful; and if it were not, yet both might be lawful, seeing they appertain to the external policy, and regiment of the Church; which according to time, place, persons, and other circumstances, is not tied of necessity, to be always one. And surely those that mislike this over proud title (as they term it) have least cause: seeing they of the Discipline challenge as great jurisdiction over their Parishes, and as lofty dominion over Prince and Nobles, as ever any Pope did over the whole Church. And if Clement (whom Polydore allegeth to that end) said that Peter in every Province appointed one Archbishop, 
Polydor. lib. 4. de Ixuent. c. 12.  whom all other Bishops of the same Province should obey, I see no reason why any man for that, should so far forget both modesty and charity (as some have done) to call him a hell hound, a natural son of Satan (surely natural he was not) and the sworn soldier of Antichrist. 
T.C. pag. 66. Sect. 4.  I wish these to remember, that the slander of authors, is no good answer, when better reasons can be alleged then only to say, that they say it. But if they think the title unlawful (as some of them write) because the Scripture doth appropriate it to our Saviour Christ, I wish them to remember, 
Archshopheard. 1. Pet. 5.  that if Archshepheard and Archbishop be all one, than the name is to be found in Scriptures: and that names proper unto God, as Shepherd, light of the world, and such like; may be in a divers sense, and are often communicated with other men. Hereunto we may add, that the famous Council of Nice, 
Anno. 330.  (which by all men of wisdom is reverenced, esteemed, and embraced as the soundest and best testimony next the Scriptures) doth not only allow of the name, but also of the office of Metropolitan and Archbishop; 
Can. 6.  determining him to be no Bishop, which is made without the consent of the Metropolitan; and to show that this name and office was more ancient, than that famous Council, the Canon saith, 
Can. 33.  Let that old custom be observed, alluding peradventure to those Canons which pass under the Apostles names. Neither was this name or title so strange immediately after the Apostles time, that Volusianus was afeard to say, 
Volusianus wrote, Anno. 965.  that Diomysius Areopagita was by S. Paul, made Archbishop of Athens, or Erasmus to call Titus' Archbishop of Crete, and Eusebius giveth the authority to john the Evangelist; 
Theod. in arg. in epist. ad Tit. Euseb. lib. 5. cap. 23.  whose surviving the rest, brought this benefit unto the Church, that for consecrating of Bishops and other uses, he was as Archbishop, or Metropolitan to the whole Church. For in Saint Cyprians judgement, 
Lib. 1. Epist. 3. ad Cornelium.  heresies and schisms have risen from no other occasion then from this, that the Priest of God is not obeyed, neither one Priest for the time in the Church, and one judge for the time in stead of Christ thought upon, to whom, if the whole brotherhood would be obedient, according to Gods teaching, no man would move any thing against the College of Priests. This speech of that ancient Father, was to comfort Cornelius, showing, that faintness in that case was to betray the Church, and that sects and schisms, must needs arise, where the authority of Bishops is despised. For this place was not to confirm the authority of the Church of Rome, but as the best expound him, that he would have an Archbishop in every Province to bear rule over the rest of the Clergy. For he that attempteth any thing in the Church, 
Ignat. in Epist. ad Smirnenses.  without the Bishop, breaketh peace and confoundeth good order; and Cyprian being Bishop of Carthage, had the charge and oversight of all the Churches in Africa, in Numidia, and in both the Mauritanes; and not only these, but (as Gregory Nazianzen saith) the whole East parts; for the which cause Illiricus doth call him Metropolitan. 
Lib. 4. epist. 8.  So that if herein wise men, had only invented what was fit, and not followed what was before them, their action had not been without warrant, seeing in the outward policy of governing the Church, where precepts and examples are wanting, it is not forbidden for those that come after, as well to be examples to others, as to follow the examples of such as have gone before them. But if in the first planters of the Church (which both in comparison of the rest were few, and blessed with graces far more excellent than any in our time) inequality was allowed, and that allowance without fault, it must needs in all reason follow, that the authority of Archbishop was not thought so dangerous as now, to the governing of Christ's Church; wherein if either their maintenance be greater, or their outward honour more in these Christian times of peace, then could be expected amongst Pagans (and they tyrants) no man can in reason, or aught with out blame, to oppugn these, who will not be thought an enemy to the former; seeing the times and names being divers, the authority notwithstanding is all one. But it is the unnatural fault of this age, through the sides of those whom peradventure in some private respects we mislike, to wound even our fathers in religion, whom we ought to honour. But seeing these men doubtless are much wiser, who take upon them to be the reformers of our Church, then that they should be offended with the names, where the things are lawful; it is surely to be thought in all reason, that the superiority of Bishops, is not by them accounted so great a fault, as that any amongst the clergy, whose office and ministery is all one, should by a special name above the rest of theirbrethrens, be called Bishops. As if to over see that flock committed to their charge, were a duty belonging, and by our Saviour imposed upon them only. But because the names of things have so many artificers, by whom they wore first made; but more who after have used them to an other sense; it shall not so much concern us, to inquire what in the beginning was the difference betwixt Bishop and presbyter, as to learn afterward what the Church meant when these names expressed those persons which for office and ministery of word and sacraments, not for order and jurisdiction, were all one. The clergy of the Gospel, were at the first after the Apostles time, either Presbyters or Deacons: for those who advisedly at the first did impose names unto things, had either regard unto that which naturally was most proper, or if peradventure to some other speciallitie, to that which is sensibly most eminent in the thing signified: and therefore what better title, could be given to all that w●re employed in this work, than the reverend name of presbyters or fatherly guides? For a presbyter according to the proper meaning of the new testament, 
Hook. lib. 5. 236.  is he unto whom our saviour Christ, hath communicated the power of spiritual procreation. Out of the twelve patriarches issued the whole multitude of Israel, according to the flesh; and according to the ministery of heavenly birth, our Lords Apostles we all acknowledge to be the patriarchs of his whole Church. 
Revel. 4.4.  S. john therefore beheld sitting about the throne of God in heaven, four and twenty presbyters; the one half fathers of the old, the other of the new jerusalem, in which respect the Apostles likewise gave themselves the same title, 
Revel. 21.14.  albeit that name were not proper, but common unto them with others. 
Matth. 19.28.  For of presbyters some were greater, some less in power; and that by our saviours own appointment; the greater they which received fullness of spiritual power, the less they to whom less was granted. The Apostles peculiar charge was to publish the Gospel of Christ unto all nations, and to deliver his ordinances received by immediate revelation from himself; (which pre-eminence excepted) to all other offices and duties, incident unto their order, it was in them to ordain and consecrate, whomsoever they thought meet; even as our Saviour did himself assign seventy disciples of his own, inferior presbyters, whose commission notwithstanding, to preach and baptize, was the same which the Apostles had. But when time, and observation, had made a difference in the Church of these two, every Bishop being a presbyter, but not every presbyter a Bishop, the Church condemned it as the heresy of Acrius, 
Aust. de har. cap. 53. Epiph. har. 75.  to hold that a presbyter and a Bishop were all one. The Bishops (as Epiphanius reasoneth) begot fathers in the Church, but the presbyters only begot Sons. 
Hiero. ad evagr.  For the priests did chose (saith Saint Hier●●) one amongst themselves, whom they placing in a higher degree, called a Bishop. For unless (saith the same father) the chief authority were given to one, there would be as many schisms as priests. 
T●t essent sci●mata quot sacerdotes. Hiero. contr. luciferi●.  So that their collection out of Saint Ambrose, and Hierom, is so much the more strange, who think that bishops, and presbyters did not differ, in the Apostles time. 
In respon ad Tractat de grad. ministr. Ab eo tempore quo cepit dici ego sum Pauli ego Appollo ego au tem Cephae. Hier. in cap. 3. ad Titum. Euseb. lib. 6. Cap. 43.  It must at least be an imitation of their pride, who in former time have troubled the Church with the like errors. Cornelius' Bishop and Martyr, long before the Council of Nice, reporting to Fabius' Bishop of Antioch, the original of Novatus schism, saith; this jolly inquisitor of the Gospel, understandeth not, that there ought to be but one Bishop in that Catholic Church, in which he knoweth there are forty and six presbyters. Neither have there wanted rules, whereby if it please them, they might easily make a difference betwixt these two; the presbyters were many in every Church, 
D. Bilson Bish. of Winchester pag. 247.  of whom the presbytery consisted; Bishops were always singular, one in a city; and no more except an intrusion, which made a schism. This singularity descended, from the Apostles, and their scholars in all the famous Churches of the world, by a char of succession, and continueth to this day, where abomination or desolation (that is heresy or violence) have not broke it off. The second sign of Episcopal power, was imposition of hands, to ordain presbyters, and Bishops; for as pastors had some to assist them in their charge, which were presbyters, so were they to have others to succeed, in their places, which were Bishops. And this right by imposing of hands to ordain presbyters, and Bishops, was derived at first from the Apostles, not unto presbyters but Bishops only. A thing continuing for this fifteen hundred year, without example or instance to the contrary; and hath only found resistance in our age; which surely in my opinion, cannot be ignorance so much in them, as willingness to oppugn the government of our Church; seeing there have been few Churches of account, through all christendom, that had not (as may be showed) Bishops and presbyters both at the same time. 
Eris presbyter ●tes & quando deus volverit futurus Episcopus. Aust. Epist. 210. D. Bills. p. 274.  But Austin is most plain who writing to one that was but a presbyter, saith, Thou shalt be a presbyter as thou art, and hereafter when God will thou shall be a Bishop. This point is learnedly observed by that reverend and worthy Bishop, whose laboured defence, may shorten our travel in this point. Now besides these, many other things were peculiar to Bishops, by the authority of the Canons, and custom of the Church; as reconciling of penitents, confirmation of infant's, dedication of Churches, and such like, which were as Saint Hierom saith, 
Hierom advers. Lucifer.  rather to the honour of priesthood, then to the necessity of any law. Now if any man think this office superfluous in the Church, and of no use; let him well consider before he censure them, what it is to see the Church continually stored, with sound, and able pastors to watch over their souls; to take care that the flock of Christ be rightly taught, and soberly guided; to keep both presbyters, and people, from schism, heresy, and impiety; to direct in times of danger; to determine doubts, without troubling the whole province; and if he shall think either these needles to be done, or lawful and fit to be done by any other, we could (peradventure) think it more tolerable, tha● an ordination, so ancient, and so much warranted, never interrupted in the orderly government of any Church since the Apostles time, should notwithstanding be removed, as a calling tyrannous, and antichristian, only to content the humorous fancies of these men. But (doubtless) that which reasonably they mislike in this case, is, that men called to the office of the ministery (a function merely spiritual) and ordained to the dispensation of heavenly graces, should so far either forget the virtuous example of our Saviour, or the humility of such whom they desire to succeed, that swelling with ambition, they renew the contention long sincé controlled in the disciples of Christ, 
Luk. 9  which should be the greatest; and are content if not to affect, yet to accept of those civil employments, which belong unto the Prince's counsel; whereby not only they are made idle, and hindered from that duty, which the Church requireth, but are puffed up, with those Lordly titles which are directly unlawful, and without warrant. Now to prevent this, we admit Synods (say they) and some to gather, and govern those assemblies; but for fear of ambition, we would have that privilege to go round by course, to all the pastors of every province. Where men are irregular, we will not ask them, either for reason, or example for that they do; but a chief man amongst them, 
Beza in Resp. ad Tract. de minist. grad. fol. 143.  confesseth, that this going round by course, to govern the Church, doth maintain disorder, and faction; and ambition is not at all decreased by it; and the choosing of one, to continue chief for his life, began at Alexandria, from the Evangelist Saint Mark, six years before Peter and Paul were martyred; six and thirty before the death of Saint john; in the which there is nothing that can, or aught to be misliked. This as it is true, so it is warranted with much reason; for unless we suppose (a thing surely not likely, if possible) all in a presbytery to be men without fault, a power to do harm unto Christ's Church, must by this curcular revolution, fall into their hands, whom wisdom of election, would hardly have called to that place. Besides, what men shall worthily suffer, whilst they are inferiors, there is some likelihood, they will offer the like, when they do command. Neither is this to quench ambition (as they think) but to kindle a far greater, in the whole clergy. For what we give unto one experienced of years, tried in government, freed for the most part from the passions of young men, these without difference propound to all. And thus they cure this fever of ambition, by infecting many; as if diseases were therefore less, because more were sick. For what cannot be enjoyed without pride, is not easily expected without sin; fruition, and expectation of one and the same thing, are so near, that neither can be vertu●●s where both are not. Neither do we give unto Archbishops or bishops, power or honour by God's law, but what their people must needs yield unto their pastors and presbyters, if they will have any. We are not to limit Princes whom they shall use in council, or to whom they shall commit the execution of their laws, especially such as are made for the Churches good, seeing we find that God hath blest those Princes and kingdoms most, where virtuous Bishops have been admitted to the Prince's Council; wherein surely they have brought a far greater benefit to the peace and prosperity of the Church, then in reason they could by any other employment beside. Neither was it a means for to be idle, either in Calvin, or Beza (both of them fit men for that place) that they were both admitted as councillors of that state. It cannot choose, but be great intemperancy in them, who have so dishonourably laboured to deface that dignity, so ancient and of such use in the Church of God, as also to wound even the best, and the worthiest in that place with terms far unbeseeming, as if their ungoverned humours, had fully resolved to belch out poison, against all that were thought excellent. It pleaseth one of them to censure them all thus; 
Nay you any work pag 21.  Archbishops, and Bishops are unlawful, unnatural, false, and basterdly governors of the Church; and the ordinances of the devil. Another saith, 
Vdal. dial. c. 1.  they are in respect of their places enemies to God. Much hath the unwise and immodest dealings of sundry in our Church, laboured to dishonour so honourable and so great an office; experience hath taught us the good of them, and to these we only make this answer; that we are sorry to see them, so skilful, and so willing to speak evil. But doubtless it is love to our present state, 
josias Nichols in the Plea of of the Inoc. pag. 76.  which hath made them so zealous in this cause; for (saith one) If we be sworn to her majesties most lawful supremacy over all persons, and espy in our Church a lordly prelacy, a thing brought into the Church by human invention, by means whereof it is apparent that the Pope of Rome hath climbed about all states both Ecclesiastical and civil, if now, our desire extend itself, that our lordly dignities, and power of our Bishops might be examined by holy scripture, and brought back a degree or twain nearer to the apostolic practice, and Christ's institution, that so all occasions might be cut off hereafter, that this climbing usurpation, might never take hold upon England any more, are we troublers of the state? Doubtless we are. If it were not a thing possible to make a difference betwixt the climbing usurpation of the Church of Rome, and the lawful prelacy, how lordly so ever established in our Church, I doubt not but all our Bishops, would cast themselves at his majesties feet, and entreat his highness to unburden them of all that honour, which hitherto they have held, injurious to his supremacy, and contrary to the scriptures, and the Apostles practise. To men of understanding things could not be thus odiously compared, that are most unlike. The Pope challengeth authority over all christendom, so do not our Archbishops; the Pope exalteth himself above Kings and Princes, but our Archbishops, with reverence and humility, acknowledge their subjection; and more dutifully (I doubt not) than those, who thus carefully are fearful, of their climbing. The Pope saith, that to be subject unto him, is of necessity to salvation, our Archbishops acknowledge no such thing; and as their limits of government are far unlike, so the manner of their gonernment, is far more lawful; the one being an usurpation, which ambition sought out, superstition and policy have holden up; the other a necessary authority, which schisms and dissensions in the Church invented, the Apostles used, all antiquity followed, and the peace of the Church did impose upon them. So that one of the most modest, and most learned, that seemeth to favour the cause of discipline, maketh it a principal point of the Ecclesiastical government, 
Vt peculiarem promitterent obedientiam in rebus honestis suo episcopo, & episcopi Metropolitano. Zanch. de. Relig. cap. 25. Sect. 38.  that the inferior clergy in things honest, be obedient to the Bishop, and the Bishop to the Metropolitan; expressing the use of that which others vehemently mislike, and acknowledging the names, and subordination of both. But as it is an imputation, in their opinion, to the Archbishops that their place and authority is like the Popes, so it is a blemish to our Bishops, in the judgement of these men, that for learning and virtue, they are not like unto those holy fathers of the Church that have gone before them. We dare not take upon us to think, that our times are better, and more fruitful in virtue then other were, or that the Bishops of our land, (a thing to be wished) are all of them without fault; but seeing it pleaseth some to compare them thus, I hope it shall neither be dishonour to the virtuous memories of those that are dead, nor be thought a flattery towards those that do live, if we say (considering we may say it with much truth) that for soundness of doctrine, 
As my Lord Archbishop answered long since to T.C.  honesty of life, and the moderate use of external things, they are not inferior, to the most reverend of those Bishops, that have been before them. For doctrine, we are loath to rip up the errors that the ancient Bishops were infected with; 
Euseb. lib. 3. cap. 39 & 35. millenarij.  Papias Bishop of jerusalem (who lived in Ignatius and Policarpus time) held the error of a thousand year after the resurrection, wherein the kingdom of Christ, should here remain upon earth. Most of the ancient fathers, 
justar fontis purissimi.  were infected with this opinion. Saint Cyprian that same clear fountain, as Saint Hierom calls him, failed in the opinion of rebaptisation; divers both of the Greek and Latin Church, were spotted with the errors about free-will, merits, invocation of Saints; many things might be alleged in this kind (if it were any virtue to rip up their faults, whom we ought to honour) where as I hope the adversaries to our Bishops, will confess, that never any company of Bishops, since the Apostles time, taught, and held such sound doctrine, in all points as the Bishops of England at this day. For the second which is honesty of life, every age hath some imperfections amongst all conditions, & the most worthy are not free from the slanderers tongue. In the council of Nice, in the presence of the Emperor, the Bishops libeled one against another; contentions over eager & bitter, were betwixt Epiphanius and chrysostom, both very worthy and very reverend Bishops, betwixt S. Austin, and S. Hierom, whereas doubtless, if some zealous for discipline had held their peace, the Church of England had been as Jerusalem a City, built at unity in itself.  
Now for the last, which is the moderate Employment of external things, we reckon it amongst the greatest felicities, of our time, that when the expectation of greedy cormorants, was big with hope, of the devouring the riches and revenues that the Church had, that even then, the conscionable zeal of the prince, by virtuous and wise laws, manacled their hands, whose desires were unsatiat, and their hearts unhallowed, and left unto the church, a rich and honourable patrimony, for Endowment, whereby worthy rulers, may not want double honour, labour may have her merit, and religion may be able to relieve the poor. Herein if any covetously do retain, or riotously misspend, what virtuous authority confirmed unto better uses, (a thing which I hope no man can accuse in the Bishops of our church) let them amend their faults, and not their offence be made, a cloak to those monsters, that thirst with desire for to rob the church. More particularly amongst the rest, of him who being the worthiest amongst the clergy, and worthily in the highest place, is by an untemperate spirit with unholy sacrilege, said of all the Bishops in the sea of Canterbury, to have done most harm, 
The Dialogue that came from Throg. D. 3.  and that none had so ambitious, and aspiring a mind, as he; no not Cardinal Wolsey▪ none so proud as he no not Stephen Gardiner; none so Tyrannical as he, no not Bonner. I may say truly of him, that if the church government of this land, which he defended with great judgement with his pen, he had not with as great authority protected for the space of this twenty years in the place of an Archbishop (which God grant for the good of his church may continue still) doubtless Contention, Ignorance, and Atheism, long since had overrun the Church.  
Of whom, because it is neither honour to him to be commended by me, nor disgrace to be reproached by them, I will say considering his justice in government, his care in providing for the Clergy, his wisdom in counseling, his Integrity in preferring▪ his Diligence in Preaching, his gravity in behaviour, his humility in conversing, his care to the Church, his zeal to religion, his courage to the truth as Theodosius spoke of S. Ambrose, 
Ambrosium novi unum qui s●lus dignè vocetur Episcopus.  I know only Ambrose, who is most worthy to be● called a Bishop. But not to labour any further in this cause, (which hath had so many of singular worthy men able to defend it much better) we say this calling so much misliked, serveth to a greater perfection, to a fitness in action, and to a singular ornament, in governing the Church. For the first the fullness of grace, which is in the heads of the Church distilleth as by several ways, 
●ph 4.11.  to the singular benefit of all parts, whilst he hath given some to be Apostles, some to be Prophets, some to be Evangelists, some to be Pastors, and Doctors, for the consummation and Perfection of his Church, for the fitness in action, the Church having divers Employments, as well for government, as doctrine, requireth and alloweth several ordinations, 
Rom. 12.34  to serve these. Let no man therefore presume to understand above that which is meet, to understand, but that he understand according to sobriety, as God hath dealt to every man, the measure of faith. For as we have many members in one body, and all members have not one office, so we being many, are one body in Christ, and every one another's members.  
Last of all for Ornament; that Atheists, unbelievers, may wonder and be in love, with the comely and beautiful government of Christ's Church, 
1. King. 10.5.  as the Queen of Saba was with the order of Salomon's house, for in a great house are not only vessels of gold, 
2. Tim. 2.20.  and ●f silver, but of wood and earth, some for honour, and some unto dishonour: unity and variety, are the ornaments of the church of Christ; Unity of Faith, Charity, and Peace; Variety of Offices and degrees, 
Eph. 4.12.  and these saith the Apostle for the repairing of the Saints, for the work of the Ministry, & for the edification of the body of Christ; 
1. Cor. 12.17 18.19.  for if the whole body were ancare? where were the seeing, if the whole were an eye? where were the heating? but now hath God disposed the members every one of them in the body at his own pleasure; for if they were all one member, where were the body? And who are these, that they should mislike what Example, Authority and Experience, have found sufficient.   

CHAP. X. Of Ministers their office and learning.  
IF the passage from earth to heaven, were either not needful at all, or possible to be performed ordinarily by any other means, than a virtuous meditation betwixt God and man, than peradventure Instruments of best use, for the defects of this life, were wholly to be regarded, and the utter want of the Clergies service, were as lawful in the best kingdoms, as the contempt of their persons, is usual and common with the worst subjects. But seeing universal Corruption, is the truest inscription of mankind, and holiness to the Lord is the great title, that God hath, that man by that power may be made like unto him that did first make him, he hath appointed for the performance of this work, holy times, holy places, holy things, and holy persons; all chiefly to this end, that as he is himself so man likewise by these might be made holy. As if the same purity which could not endure those blessed spirits, once stained to continue in a place of bliss, but cast them down, did less reasonably allow, that creature (whose greatest happiness peradventure was but upon earth) to be carried up to heaven▪ into those joys, unless redeemed by his Son, and sanctified by his holy spirit, and by both these by the service and ministery of men, and not Angels, darkness were made light, rebellion obedience, the children of wrath the sons of an infinite love, enmity reconciled, and made peace, and lastly sinful men were become holy. So that the sum of their duty, whose labours are employed in this kind, is only to honour God, and to save m●n. And their difference from all the world beside, is principally this, that being a several portion of men, consecrated unto the service of the most high, in things wherewith others may not meddle, as the peculiar lot of the Lord himself, they are a di●uict order, not unfitly expressed by the name of Clergy. Whose spiritual power, consisting in the execution of holy things, properly is conversant in the affairs of God. Now as no kingdom can stand without Religion (wherein though they err yet a religion they must hold) so no religion can in several duties, be possibly performed amongst men, 
28 Flamines turned into so many Bish. & 3 Archflamins into 3. Archbi. in the da●es of Eleuthe●g. Fox. Tom. 1. pag. 146. Platin. Galfrid Momu. Heb. 2.16.  where there are not with some fitness instruments allotted to that use. And herein Christianity hath builded a liberal maintenance, in this land, to those that are now governors in the church of Christ, where blind Superstition, laid the foundation for the Priests of those Idols, which the heathen worshipped. As for the persons employed in this action, he fitted those likewise in a celestial manner, proportioned with his own working; who as in no sort, he took upon him the Angel's nature, but took on him the seed of Abraham, so he used in this, the ministry of men not of Angels, because where weakness from above is able to receive strength, there the exelentest creatures, and the best means, are not all one; Amazement out of fear, making our capacities more dull where our teachers are too glorious, and charity not to be so thankful, when we are not indebted to men of our own nature nor our Preachers are clothed with the same infirmities, that we are. This being the greatest reason, why profaneness doth scorn, and Wisdom despise, what Simplicity and Humility do both worship. Yet the course of Instruction serveth to teach all, that the ways in these things which God and man useth are not both alike. Neither was this Office (though his work) befitting the Majesty of God himself, seeing we are apt to contemn that presence (how glorious soever) if it be common, or to tremble at the brightness of so great a power, if it be not common. In which respect, that wisdom which knew best, how most fitly to provide for 〈◊〉 weakness, did sometime (though seldom) in a cloud, in a fire, in the shape of a man, appear unto his own people, sometime with Moses he spoke face to face, yet granted the desire of his fearful servants, when they spoke to Moses, 
Exod. 20.19.  talk● thou with us, and we will hear, but let not God talk with us lest we die. 
Deut. 5 28 19  This Wisdom of theirs, having approbation from God himself; I have heard the voice of the words of this people, which they have spoken unto thee, they have well said, all that th●y have spoken; Oh that there were such an heart in them to fear me, and to keep all my commandments alway, that it might go well with them, and with their children for ever. But to the Son of God, when he became man, so being made fittest, both to do, and to suffer for us, the voice from heaven gave this testimony hear him. 
Math. 3.  As if the same power which by religion purposed to bring man from earth to heaven, found no Instrument fitter for this use, then only the service of man himself Nothing being so comfortable to us, as that voice of the Apostles to the men of Listra, 
Act. 14.15.  we are even men subject to the like Passions that ye be and preach unto you, that ye should turn from these vain things, unto the living God, which made heaven and earth, and the sea, and all things that in them are; 
Heb. 4.15.  this maketh the Church to go● boldly to the throne of grace, that she may receive mercy, and find grace to help in time of need. Thus all things which are from God, are soldered, as it were together with so much art and love, causing a mutual assistance that the lowest of mankind, are appointed to receive from the nearest unto themselves, what the mercy and the influence of the highest yieldeth, wherein as those whom God employeth in this business, being Ambassadors receive commission only from him, whose inward affairs they menage, he being the father of Spirits and souls the purchase of his own son, and thereby may challenge of the children of the Church honour and respect above other men, so doth the Church likewise require virtuous habiliments, matched with good learning at their hands; hereof they are fitly remembered by that urim and Thummim, upon Aaron's breast, and by those names of Watchmen, Lights, Salt, Guides, and such like, which the scripture doth give unto them. Requiring in all (yet accepting though not excusing a less measure) in some sort an ability sufficient to inform the Church. The small difference in this kind from the common sort, in some of those ages that have been before us, gave men occasion to think and say, that the Laity and the Clergy were all one. Nay divers amongst us, have laid this untrue accusation upon our Church, (with what conscience and honesty the world may judge) as if our land, only of all those kingdoms that are reform, were not careful, to have a learned ministry, but were absolutely content, with those persons, who for the discharge of this duty, could but only read. Let them first understand what we say, and then let the world be our judge, if we say true.  
Doubtless if the heathen required in those that were their Priests, that they should be able for knowledge to perform those duties, of Counsel and Devotion which others could not, let no man think but that we principally desire, a soundness of judgement, knowledge of scripture, wisdom to Interpret, an eloquence to utter, power to exart, zeal to reprove, in the ministers of God, and all these in far greater measure, then in other men; but may we not seeing he that liveth made all things together, the Lord who only is just, and there is none other but he, and he remaineth a victorious King for ever, he ordereth the world with the power of his hand, and all things obey his will, for he governeth all things by his power, and divideth the holy things from the profane, 
Eccle 1.23.  say with the son of Sirach, to whom hath he given power to express his works, 
2 Cor. 2.16.  or who is sufficient for these things? neither must this hold all those back who are willing to bestow their labours for the benefit of god's Church, because they are not able (no not in any tolerable manner) to perform all these; 
2. Cor. 12.  seeing his strength is oftentimes perfected in our weakness, and to discharge our calling (as to avoid temptations) this must be our comfort, whilst we desire for to grow better, that his Grace is sufficient for us. 
Math 25.  For as in distribution of gifts, God giveth not the same number of talents, to all, neither doth he expect equal proportion of increase, nor blameth him that had but one talon, that he got not five, or two, but only for this that he did not use it. So that if those of the lowest sort of Clergy, who in the plentiful knowledge of this age, modestly content themselves only to read the Scriptures, and the profitable endeavours of other men (whilst some not much their betters for learning out of a bold presumption arising from a false opinion of equality in all degrees, dare approach the honourablest and gravest assemblies in this land) shall we think their modesty deserveth so much blame, as that they are not worthy to be termed ministers? and not rather blame the unmodest presumption of others, who unskilfully and boldly, have taken upon them, the dispatch of those duties, which doubtless by many hundreds, might have been performed much better. And I am sorry it fareth with us in this case, worse than it doth in all other courses beside, seeing commodities, and services, are worthily suspected, only in this respect that they are offered; and in these functions much holier, and of more weight, they are thought by some to deserve better, in that they boldly and unconscionably, outrun the rest. As if in the discharge of these sacred duties, an Unhallowed Emulation were the best virtue, or that a lawful ordination to preach, were a warrant sufficient, always to preach where it pleaseth them. This error to bold and overfoule, if it were not the usual misdemeanour of those men, who to rigorously (being unlearned themselves) call for a learned ministry, we could as easily afford them their desired happiness, as we are willing to crave pardon for others, that being better learned, are not endued with the like boldness. We doubt not but all men in this calling, have great reason to use, the uttermost of their learning to the benefit of God's Church, and that those who are not so well able to teach others, should endeavour themselves to be more learned. Which virtuous travels of theirs, so much deserveth the more favour, in that there is no calling, which hath not more ease, and whose scope is not shorter, than the unlimited, and endless desire to obtain knowledge. In which respect, men endued with greater gifts should receive from the Church a better recompense; and where there worthiness is far unequal, there both with Prince and people, (which is some men's error) their estimation and honour ought not to be all one.  
For even the heathen Philosophers (who in comparison of these drunk but of the standing waters which were dry in the time of heat) forsaking the fountain of life, even the Lord himself, for that glorious show (which was nothing else but like the beams of a Comet, to be wondered 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 Moral virtues, 
Falsa est eorum scientia qui quod necessarium est pro suꝑfluo deserunt quod solidum ꝓ vacuo, utile ꝓinutili, bonum ꝓ malo. Gregor. Ezek. Contention. Sitnah. Hatred Gen. 26.20.2.  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 amiss, in leaving that which was necessary for a thing superfluous, a thing sound for that which was empty, profitable for that which to a better life served to small use, and a thing (in comparison) evil for that which was absolutely good. Yet whilst we have despised these (digging wells unto ourselves like those of Isaac, Contention and Hatred) were puffed up with an opinion that we know much; as if our weakness, could encounter the worthiest for learning that the Church hath. Who in deed as concerning time, 
Heb. 5.12.  aught to be teachers, yet have need again to be taught, what are the first principles of the word of God, and surely the most faults in the Kingdom have proceeded from this fountain, that the Priesthood for doctrine is not sound: 
● victim in rep. Sacerdotium non est sanum.  Who being faulty in this kind, if they had tempered themselves from teaching so much, until they had learned more, it is like the Church had been healed of a great part of that malady, wherewith she is now sick. Whom I would be loath to take upon me to reprove, (seeing in their opinion they are wise men) but only to put them in mind of this, that an Ecclesiastical Ministry is their function. This aught to teach them, that corners are no fit temples to preach their doctrine, especially now in the time of peace, or if necessity at sometimes require it of them, yet that their doctrine be such, as for soundness and truth, it may beseem the Temple secondly that the Church by those whom she hath invested with that power, should call such unto that place, whose labours she purposeth to use in that kind. For the Church hath no reason to hear their voice, whom Christ hath not commanded for to feed his sheep. Wherein if those in authority (by ordaining men altogether unworthy) unhonestly discharge that trust, which the Church doth Impose upon them, it is their fault who abusing that honour, which they have received, have nourished some Wolves, to devour the flock. In detestation whereof multitudes often times cry out, whilst Foxes are honoured as holy creatures.  
But seeing it is true, that the dullness of our wits, and the strength of our fancies, maketh us run after to believe, (and those whom authority suppress as men that deserve evil we relieve them as martyrs that suffered for well doing) our Church had small gain to exchange the ignorance of her worst ministers, for the factious Employments of those men Now, seeing these men by reason of their holy function are called stewards, Over the Church, 
Luk. 12.24.  which is God's household, the holy Ghost telleth us who is a faithful and wise steward whom the master shall make ruler over all his household, to give them their portion of Meat in due season; commending unto us (as some of the fathers observe) those five properties; Truth, Humility, Discretion, a lawful Calling, fit execution of the Place, which are requisite in him who desireth the approbation of a good steward that neither he be a betrayer of the flock nor wasteful; 
Non proditor aut raptor. Chrisost.  accounting that his own which is but only committed to his charge; of such a one we say as the holy Ghost in another case, 
1 Sam. 22 14. Prou. 20.6:  who is so faithful amongst all thy servants as David. For doubtless many men, will boast every one of his own goodness, but who can find a faithful man. Secondly that he be humble, remembering that he is but a fellow servant, which virtue is not so repugnant (as some think) to the highest title of office in our Church, but that experience hath taught us, how both of them fitly may be joined together. Thirdly, wise, not blind, 
A Lay man: Es. 56 10. This was s●oké against Kings, Princes and Magis. Calvin. Ber.  nor an Idiot, of whom the Prophet speaketh, their watchmen are all blind, they have no Knowledge, they are all dumb dogs, they cannot bark, they lie and sleep and delight in sleeping; surely Fortitude, and Constancy are required of such as have set their hands unto the Lords plough, wisdom in those that are made watchmen over the Lord's house, justice, in that they are debtor, both to wise & foolish; and Temperance in the performance of this duty. We may & aught to say (I hope without office) to the Honourable Bishops, 
Gen. 41 33.  the fathers of our Churches, as joseph said to 〈◊〉, provide for a man of understanding, and wisdom, and set him over the Land of egypt. there is nothing surely more dangerous than a watchman, 
Speculator 〈◊〉. Preco nintus. D● cto, ●●lciu● 〈◊〉 ●nissu●.  that is blind, a Preacher that is dumb, a Teacher that is Ignorant, or a Prelate that is Remi●●e, ●either do I think our Church, hath so much cause to complain, (as some men bear us in hand) nor if it had (as may appear hereafter) it is neither only nor Principally, the Bishop's fault. Fourthly a lawful caling, whom the lord hath made not he whom favour, nor any other corruption, nor the people's unwarranted vocation, nor his own Intrusion hath placed in that room. For this shall remain undispensable to the world's end, 
Heb. 5. ●●.  let no man take upon him that honour, but he that is called of God as Aaron was.  
Lastly is required the fit execution of his Place, that he give them their meat in due season; the parties are those, which are of his family, the Lords house, to them it must be Meat, not Poison, as many give; and it must be in Due season, that is when it can seasonably be performed. For he that hath allotted a time for all things, hath given this allowance, 
Eccle. 3.7.  that there is a time to keep silence, and a time to speak. Which some not considering, have made the Apostles commandment (Bee instant in season and out of season) to lie with equal necessity, 
2. Tim. 4.2.  upon the former clause, Preach the word: As if this eagerness in the dispatch of this duty, might warrant them, loosely, negligently, unlearnedly (for want of time) to preach those profound mysteries, 
Prou. 25.11.  which uttered in due season, are like Apples of Gold with pictures of Silver. Surely to Preach diligently, is not to Preach often, but rather to be diligent in studying, for that we preach; which a great number nelecting (men otherwise zealous and able to do well) have thought it not only Excuse, but Commendation sufficient, that they preach often.  
Wherein doubtless the Church receiveth at their hands a double wrong; both a Contempt of those mysteries, wherinto they search not, for want of time, and an uncharitable Condemning of others, who wanting peradventure that felicity of tongue which they have, or rather who are loath to handle those holy things unlike themselves, are thought by many, to be Idle, for not Preaching so often, as others do. A thing certainly more excusable by much, if men in Preaching were only to have respect, to the Capacity of the hearers, and not to the Majesty of that word, which they expound unto them. 
Math. 13.52.  For-getting that Every Scribe that is taught unto the Kingdom of Heaven, is like unto a househoulder, which bringeth forth out of his treasury things both new and old. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eupolis. Eccle. 2, 16.17.  I hope the due meditation of this text, will put them in mind, that to speak often, is not ever to say much; for saith the son of Sirach, The talking of a Fo●le, is like a burden in the way, but there is comeliness in the talk of a Wise man; 
verse. 25.  they inquire at the mouth of the wise man in the congregation, & they shall ponder his words in their heart, for the words of such as have understanding, are weighed in the balance. Doubtless I can never persuade myself, 
Psa. 45.  when We speak of those matters, which we have made unto the King of Heaven, that the exactest Industry, which either tongue or pen can take in the handling of this work can displease God; wherein I will not condemn (as unprofitable) the labours of such, who are defective in this kind; no more than I hope they will, the Seldom, Reverend, and learned Preaching of those men, who in these respects are not so common speakers; as others be. But not to handle the excellencies of some, and the virtues which were to be wished in all, let us consider a little better, the nature of this Ministry, and see how sufficiently our Church is provided in this kind. And the defects (if there be any as we may not suppose that we have none) from whence they proceed, and how the best remedies may be provided for them.  
We call then the Ecclesiastical Ministry a sacred Action, Public, 
Zanch in. 4. Prec. Cap. 19 pag. 654.  Instituted of Christ in the Church of God, for the salvation of the elect, & his own glory, until the end of the world, wherein some several men, Lawfully elected, called, and ordained to this function, externally and Visibly, serve both to offer up the Public and Common prayers of any one Church, and by the pure Preaching of the word, and the lawful administration of the Sacraments, and holy Discipline, they serve Instrumentally to Christ, who Inwardly and Invisibly, by his holy Spirit, doth Teach, Correct, Comfort, Nourish with his flesh and blood, his mystical Body, which we call the Church. The consideration it is like of this office, hath neither fully possessed all who are desirous to enter into this calling, (because whom all other worldly hopes have forsaken they commonly reserve ministerial vocation as their last and surest refuge, ever open to forlorn men) nor those who blame some part of the Clergy of this land; whereas in deed the greatness of the harvest, and the scarcity of able workmen hath made it necessary that Law should yield to admit numbers of men, but slenderly and meanly qualified; now as we cannot excuse the former fault, whether it be the corruption in their own desires, or the greediness of those who are the Patrons of Church livings, making that the Church, that should nourish them, whose service she needeth, hath obtruded upon her their service that know not otherwise how to live, and sustain themselves. Yet surely for the other neither is the fault so common, 
Apollo's preached diligently and knew only the Bap. of john Act. 18. Nec ignoro maxim ●s honore; ad parum dignos penuria meliorum s●lere defferri. Mammertius Panager. ad julianum.  as it hath been in times past, nor altogether so great, (if these Reformers who have so much knowledge themselves could but with patience endure a smaller proportion in other menn●) for it fareth with the Church as with a common wealth, where many governors are needful, and they not many whom their quality can commend▪ the penury of worthier, must needs make the meaner sort capable, who notwithstanding are not altogether so unfit as some men think to discharge the greatest if not the principallest part which is committed to them.  
For seeing no man of sound judgement, can doubt but that Sacraments, where the Ministers have lawful ordination (nay peradventure Baptism where they have not) is as available to salvation, as administered by the best Preacher; and that preaching itself, is not only to make, and frame of themselves (which many do foolishly, which are thought by their followers that they preach well) but also to read the Scriptures, and those learned Homilies of other men, 
My L. Grace. M. Hooker. Perkins upon the L. prayer.  as some unanswerably have confirmed unto us, and that not the least part of this duty is the public offering up of the prayers of the whole Congregation, which themselves confess to be Prayers, though the other to be no Sermon; we may boldly say (which they hitherto are both to confess) that Ministers unable to preach in that manner as they understand preaching, and of less profound learning then these great Reformers have in themselves, and do wish in others, are notwithstanding True Ministers, Lawfully ordained, and that the Church is not simply faulty, for admitting of these men, to the performance of those duties. Hereunto we add, that seeing Private Instruction, and Exortation, was the most usual kind of teaching in the Apostles time; 
Into what house soever ye enter say Pax huic dom● Luk. 10.  both because Public authority did not favour public Assemblies to this end, and that simple men are better informed by private conference, and considering the nature of profound Scholars, is not altogether so easily framed to go from house to house to this purpose, nor can if they had inclination and leisure▪ probably frame themselves to the small capacities of the poor people, which (notwithstanding) greater employments of the Church, if they were willing would deny unto them; we rather choose to have them receive Instruction, from mean Scholars, such as our Church admitteth (not unprofitably) to that use, 
Maximun viu●di impedunentum est expectatio que pende● ex crastino pe● dis hodiernum. Sene. de breu●● vitae. 1. Tim. 3.2. Titus. 19 2. Tim 2.15. Hos. 4.6.  then wholly in expectation of great learned men, to live and die with no other Information than they hear at Se●mons. So that touching those Arguments taken from the Principles of common right, to prove that Ministers should be learned, as likewise those authorities of the Apostle alleged to that end, because S. Paul requires in a Minister ability to teach, to convince, to distribute the word rightly, because also the Lord himself, hath protested they shall be no Priests to him, which have rejected knowledge, and because if the blind lead the blind, they must both needs fall into the ditch, we hold it just, and requisite, according to the laws and statutes which the Scripture hath the Cannons that are taken out of ancient synods, 
Math. 15.14.  the decrees and constitutions of sincerest times; the sentences of all antiquity, and the conscience of men; that Ignorance is a great sin, in those that have taken upon them the cure of souls.  
But seeing to furnish all places of Cure in this Realm, it is not an army of twelve thousand men, 
A true observation of M. Hooks.  that would suffiice, nor two Universities (though both well stored) can always supply so many as decay in so great number; nor the fourth pa●t of the livings with Cure able when they fall to give maintenance to learned men; It must needs in reason be allowed (unless the greatest part of the people should be altogether left void of the use and exercise of Religion) that a number must be admitted into Ecclesiastical Order, which doubtless for learning, are but meanly furnished. For whatsoever we may conceive in our plots, privately in our studies, or utter to others to maintain argument, yet surely reason will tell us, that (all unevitable necessities considered) besides eminent and competent learning, we shall be forced, for supply of this calling, to descend a step, which is neither, but only tolerable.  
Wherein if he that is judge, for the allowance of those men, shall find them able to perform the service of public Prayer, to minister the Sacraments unto the people, to solemnize Marriage, to visit the Sick, and bury the Dead, (which some fond think to be no part of the Ministers duty) to instruct by reading (although by more learned preaching as yet they cannot) we hold in this case, 
Titus. 1.9.  that the law of the Apostle is not altogether broken. In this respect we obey necessity, which we know not how possibly to avoid otherwise, and of two evils make choice of that, which is less dangerous: seeing some inconveniences being tolerated in this, it may notwithstanding be recompensed with greater good; and if even these men (the lowest almost of the Clergy which our Church hath) who are accounted by others to be dumb and silent, may and do in some degree, as profitably instruct their Parishioners as some others, who of as mean gifts but of more audacity than they, dare take upon them to expound and divide the Scriptures by Preaching upon some text, whereunto notwithstanding they come nothing near: 
Que Prophetae vaticinati sunt populis predicare hoc est legere. Gloss▪ in verb. predicare dist. 25. C. perlectis ●●. ad Lectorem.  whereas the only reading of Scripture in the other, is properly to be termed a Preaching, what reason have they with disdain so to think and to speak of them? for surely when the world most abounded with just, righteous, and perfect men, their chief study was the exercise of piety, wherein for the safest direction they reverently hearkened to the reading of the law of God, they kept in mind the Oracles and Aphorisms of wisdom, which tended unto virtuous life, if any scruple of conscience did trouble them for matter of actions, which they took in hand, nothing was attempted before counsel and advice were had, for fear least rashly they might offend, we are now more confident, 
M. Hook. lib. 5. pag. 263:  not that our knowledge is more, but because our desires are an other way, their Scope was Obedience, ours is Skill, their Endeavour was reformation of life, our Virtue nothing but to here gladly the reproof of Vice, they in the practice of religion wearied chiefly their knees and hands, we especially our ears and tongues, we have grown to an intemperancy (as one noteth) that the desire of Sermons, hath brought almost all other duties of religion out of taste: and in these we think only such, to be most excellent, who are aptest to mislike what superiors in their wisdom alloweth, and what the giddiness of our fancies desire to have changed. These compared with the other, which do only read, and yet are obedient to the Prince's laws, are to receive encouragement and allowance, when as the other, (better learned peradventure in small measure) for their vurulie disobedience deserve neither. For it is much better that the Church should want altogether the benefit of such men's labours, then endure the mischief of their inconformity to good laws.  
In which case if any by being put to silence, repine at the course and proceedings of justice, they must learn to content themselves, 
M. Curlus.  with the answer of that wise Roman, which having occasion to cut off one from the body of the common wealth, in whose behalf because it might have been pleaded, that the party was a man serviceable, he therefore began his judicial sentence, with this preface; 
Non est opus rcip. eo ciue qui parite nesciret. Val. Max● lib. 6. cap. 3.  The common wealth needeth men of quality, yet never those men, which have not learned how to obey. Now because neither any man in our Church taketh upon him the defence of unlearned Ministers, nor the laws of our land incline not to the favouring of that defect, (as if we expected no more of any than we allow in some.) It must needs be a slander in them, who think there are worthy men enough, 
Nichols in the plea. pag. 145. Lin 12.  if they were sought after, both in the Universities & other where; but while men are suffered to run, and ride, and catch before they fall, many worthy men are passed over & not known, some are fain to be schoolmasters, and some because of these troubles, change their Audies. First I desire this man to remember his own words in another place; If he think there are worthy men enough, why doth he complain of the silencing of some as a great wrong to the Church, which in this great scarcity of good, and lawful Ministers, 
Nichols. pag. 171. Lin. 1.1. Tim. 5.  did much want their service. Secondly, that the Apostle described, the qualities required in men of this calling, doth not say, that if none can be found, or not a sufficient man, in whom all these qualities concur, that then the Church shall rather be destitute of Ministers, then have such. For there were in the Apostles time, that swerved from this rule, and yet he was glad that they preached the Gospel. Herein we differ not from the confession of the Helvetian church, (which it is like our adversaries in this cause do more reverence than they do our own) who say, 
Confess. Heluet.  we condemn all unmeet Ministers not endued with gifts necessary for a shepherd, that should feed his flock, how be it we acknowledge that the harmless simplicity of some shepherds in the old Church, did sometime more profit the Church than the great exquisite, but a little to proud learning of some others.  
Wherefore we reject not now a days the good simplicities of certain so that they be not altogether unskilful of God and his word; and yet for all this, let no man think, but there are as many learned, godly, grave, and worthy Ministers of the word in this Church of England at this day, (be it spoken without pride to God's honour and the joy of our whole land) as in any one realm, or particular Church in all Christendom, that either is now, or hath been before us. But for the scarcity (not of our own in comparison of others) but rather in respect of the multitude of our parish Churches, 
Which are above 8000.  I hope they will give us leave to render them better, and truer reasons then as yet we have received at their hands, who only with out cause to make it the Bishop's fault, are willing to tell the world that if these, urging of order and obedience, which it pleaseth them to tea●●●e beggarly trifle of man's devise were not) that then learning and religion would not be of so little account, 
Nichols plea. Pag. 171. Lin. 14.  and estimation amongst us. But I hope all men see, that the defect of provision in this kind, (and yet I wish that most reformed Churches were but so well furnished) is neither from religion professed, nor from the government that is used, nor from the governors of the Church, but the cruelty of the times past, wherein numbers of meet Ministers have been consumed, the unwillingness of many at this present, who seeing the contentions amongst ourselves, and by reason of these the contempt of the Clergy, are unwilling to enter into this calling, the schisms and divisions which have made a number renounce this office, others worthily to be suspended and deprived, from all which the Church (which ought to have had the use of the labour and learning of men of ability) is forced to crave a supply at their hands, who are not altogether so sufficient to perform that charge. But the greatest occasion of this evil, is where law and reason have given authority to some to be patrons to present, their consciences have been corrupt, and they have failed of that trust which former times have justly reposed in them. Wherein if the people complain, that their authority to choose is defeated by this means, surely it is but unthankfulness in them, to mislike a thing begun with so great reason for their good, continued now more than a thousand years, warranted by laws, and practised with the liking of all nations, the beginning of patronages is not expressly mentioned in the laws of this land, 
Magna Charta 33. &. 13.  Aduocations & Presentations are remembered in Magna Charta, as currant by the laws before that time, the plea of Quare Impedit, 
Ann. 52. Hen. 3 Ansegisus legum. Franciae. lib. 1. cap. 84. Anno. 827.  when Bishops refuse the patron's clerk, is mentioned long since, for this custom was most usual, that the patron might not place a Clerk without the Bishop, nor the Bishop refuse the Clerk of the patron, if he were such as were allowable by the Canons of the Church.  

Anno. 654. Concilij Tol. 9 cap. 2.  In Spain before that time, the council of Toledo made this Canon; we decree that so long as the founders of Churches remain in this life, they shall be suffered to have the chief and continual care of the said place, and themselves shall offer meet Rectors, unto the Bishop to be ordained in those Churches, and if the Bishop (neglecting the founders) shall presume to place any other let him know that this admission, shallbe void and to his shame, others shallbe placed in their steads, even such as the founders shall choose, being not unworthy. Long before this the like was determined by the Roman laws, 
Novella Constit▪ 123. cap. 18  strictly to be observed through the Roman Empire. If any build a Church or house of prayer, and would have Clarks to be placed there, he or his heirs, if he allow maintenance for those Clarks, and name such as are worthy, let them be ordained upon his nomination, but if such as they choose be prohibited by the Canons, as unworthy, then let the Bishop take care to promote some whom he thinketh to be more worthy. It seemeth this law had two reasons, for the patronage, which doubtless are not the least ground of that interest which they now have. The first the building of the Church, a work which while the world was in love, with religion gained greatest reverence, to those of whom it could point and say, these are the men that have built us Synagogues.  
Herein if any fraudulently discharge, that virtuous trust which through many descents is derived unto them, 
Omnia ista ta●● propitius aspiciet quam aegros suos medicus. Sen. lib. 2. de Ira. 1. Sam. 30.  I hope God will look upon them in mercy to amendment, as the careful Physician upon sick persons: in the mean time I must tell them what I hear, that the church by their means is like the body of the Amalekite, sick, and unless it be refreshed, like speedily to die for famine. For whilst meaner men, content with less allowance having been important suitors for places in the Church, obtain them; the Patrons have divided the maintenance of the Clergy, and the small allowance hath deprived them peradventure of a better teacher. And howsoever good laws have been made, to avoid the corruptions of Patrons in this kind, yet the covetous desires of such, as hardly satisfied, are able to find means to escape the danger, and yet falsely notwithstanding to defraud the Church. For human laws (how virtuous or religious soever) where the uprightness of conscience is wanting, serveth for the most part, not to make the sin to be less common, but the sinner in the fact to be more secret: seeing betwixt God and man, this is the difference, that the law of man, what it seeth doth account sin; but God punisheth as a fault what no man can reveal, saving only the conscience of him that sinneth. In the one Confession is a way to obtain pardon, but in the other a means to procure punishment; 
T. C. alloweth only readers. pag. 104. Sect 3 Some godly grave man which can do nothing else but read, may be appointed to be reader in the church.  They only are virtuous, who without all respects in respect of Conscience, are only virtuous. To conclude then this point, we say our laws, & our tongues desire that our Ministry may be learned, through the whole land: that the hindrance of this is not wholly in the governors of the Church: that a less portion of learning may serve, than some men exact in all; & until better supply may be had, we Reverence, Use, and Esteem, the meanest of these, as the Ministers of jesus Christ.   

CHAP. XI. Of the maintenance of the Ministers, and of Tithes.  
AS it is of all virtuous considerations to a Prince not one of the lest moment, (if both for the safety of his subjects, for removing of scandal, and the discharge of his own conscience in the day of account, it be not the greatest) to provide for a learned ministery in all parts of his kingdom; so it is not either of least difficulty or least use, to ordain a convenient and bountiful allowance for them; neither can this (how wisely soever governed) be a perpetual maintenance, if it shall depend upon the voluntary contribution of rich men; or to be thought an allowance fit and convenient for them, if it be not. So that the wisdom of devout men in times past, from their religion, were as careful to have allotted a perpetuity of living to them whose continual successors could not die, and were not likely to be very evil; as natural parents, for that race, which proceeding out of their own bodies, (more subject both to end and miscarry) are notwithstanding desirous, that they may be richly furnished, and plentifully maintained for a long tyme. Virtue working as strongly and providently in the one, as nature and affection in the other. So that what care those that were before us, virtuously employed in this kind, by endowing both Churches, and other places, 
1 Universities  (both to furnish and give rest to the Clergy) with honourable, 
2 & Cathedral Churches.  & perpetual allowance to this end, serveth both to make the labour now far easier, to provide maintenance for a learned Ministry, the greatest part whereof their religious devotion hath performed unto us; as also to make us, so holily to esteem of those things which their wisdom did consecrate to this end; that policy cannot think alterations or diminutions in this kind to be safe, even where unhallowed, Profane, and cruel Sacrilege, were accounted to be no sin.  
For seeing the Church peradventure doth now want, what authority thought fit, to take from her, because Superstition had made her too rich, and Alterations only might have given some hope, that time would have brought those religious houses and lands into their possessions again, whose erroneous blindness deserveth an everlasting banishment: it is wisdom rather to tolerate some things, for the maintenance of the Clergy, which a few wandering person (made rich by contributions, whilst a great number zealously blind are made poor to maintain them) think and write against with great bitterness, (as the means of idleness and a superfluous pomp) then stirred up by the inconsiderate envy of these men, being upon the Church such unnecessary want, that if the devotion of the Apostles time, wherein they sold their possessions, and laid the price at their feet, fail, (as no doubt they do) the Church must either be desperately poor, or beg her relief from those kingdoms that are next unto her. Wherein besides the injury to God, which is no less than a bold profanation of holy things▪ the Church receiveth at their hands a double wrong. First an apparent discouragement from entering into that calling, wherein how faithfully soever they employ themselves, & with how great sincerity soever it be undertaken by them, yet few or none (doubtless) willbe willing to undergo either the labour or the contempt, where so slender recompense, & so small rewards, are allotted to them. Both which of necessity must be, seeing alms, seldom, when it is no matter of extraordinary zeal, floweth with so great a stream from worldly men, that it hath or can have, any possibility to effect either: the other is the intolerable burden of the poor, which now lieth upon the shoulders of the laity; in former times whilst the church was rich, being chiefly the humble almes-men of religious houses, and now because both the charity, and the means fail, the Clergy (who for the most part are fitter to receive then to give relief) have referred this weight to the laity, which neither they can well bear, nor easily put off. And yet an extremity in this kind, hath been the original of good laws, for the redress of it.  

Anno. 39 Elizab.  Now surely all this must of necessity be more desperately evil, if either our own covetousness, or the clamorous zeal of some inconsiderate men, cause us to make a division, (as of pray) (whatsoever our pretences are) of that last, and least portion of the Church's wealth. Now because the first ground of that plentiful allowance, which the Church had, was the religious consecrating of a portion of our goods to his service, who had reserved a part of our time merely to that end: and seeing our liberal dealing with God, was the best and most thankful acknowledgement, of his bountiful and liberal dealing with us, holy men did confess, (as well in the one as in the other) that in mercy, they did receive both their time and their riches from his hand: so that by a part (and that small in comparison of what we allot unto other uses) we confess his absolute dominion, by whose fatherly goodness, we receive the whole. Wherein through covetousness, or any other sinister occasion to be defective, were to deny unto God, that which belongs unto him, seeing never any nation in the world did honour him, and not account it a special part of their duty, to do him honour with their very goods. A part doubtless in christianity of our Moral duty, seeing for the sway riches carry in the world, and for that inclination which men's minds have to cleave fast unto these things, we are naturally more apt, to honour our riches as God, then to honour as we ought God with our riches. So that unless this tribute (as it were) daily put us in mind whose subjects we be, we are apt to make ourselves Kings, and the world to be our own free, and independent inheritance. Now seeing what we offer unto God, serveth us well for the perpetuity of religion, (which cannot possibly continue without a convenient allowance for such as are necessarily to be employed in the ministery thereof) as it doth to express our thankful acknowledgement, of his mercy from whence we receive all that we have, in all ages both the gift hath been refused, and the givers reproved, whensoever the coldness and want of devotion in the people, made their oblations to be sparing, and little worth: for there aught to be some proportion, both betwixt him whom we desire and hope that he will accept our oblations, as likewise betwixt the principalest end, and the things themselves: wherein whatsoever either our error or defect be, the burden of that evil, must in the end fall upon our own heads. In which respect, even the heathen themselves: thought it unmeet, to offer that unto God, 
Purun, probum, prophanum, suum fest. lib▪ 14.  which was impure, or unsound, or already given, or else not truly their own to bestow.  
Now concerning the use of those riches, whether in movables, or lands, which out of men's devotions were consecrated to holy ends, their bestowing is not for God; who hath no need of any thing that is ours, seeing the earth is the Lords, 
Psal. 24. 1●  and all that therein is; but because it is our good and advantage to be exercised with donations of that kind, & he accepteth them to no other end, but to have them employed to the endless continuance of religion itself. So the, inexcusable is the sacrilege of those men, who robbing the Church, seek by that policy to overthrow religion; and their opinion is not altogether sound, who think no more fit to be the possession of the church, then may serve by a false proportion of theirs; to make a naked, and bare allowance to some inferior, worthless men of the Clergy; to whom notwithstanding whilst necessity & want of due provision enforceth them to beg their maintenance from the laity, they unproportionably commit the greatest & weightiest authorities in the church, wholly or principally, to be ruled by them; as if natural and politic wise men did not think that they might justly challenge an overswaying of their Counsels, whose very living, food, & raiment, must be deducted out of their coffers; to whom they will be content, so long to be beneficial and liberal, as nothing by the Clergy, either in doctrine, or discipline, shallbe performed contrary to the liking of these men. So that the complaint of the pride & authority in churchmen, is only from hence, not that in deed their riches are too great, but that the maintenance which they have allotted from antiquity, (and happily by good laws confirmed unto them) is a free, and absolute right, and possession, no ways depending upon the courtesy and favour of lay men; who for the most part expect obedience, and service, where they are voluntarily content, to afford allowance. Men seldom being willing to be reproved by those men, whose condition is absolutely, to depend upon their maintenance. This being the ordinary effect of liberality in this kind, besides that patrons to the Clergy may grow poor, & that all men at the length become weary to be continual givers. Seeing then we can have no exemption from publishing of that gospel, without a woe; by which the earth hath men virtuous, and the heaven glorious, and that without maintenance all the fathers are of opinion, it is lawful to subtract our labour; and that this maintenance can neither be convenient nor perpetual, if it be Alms; wisdom hath found it out, (which our Fathers before us have practised) that it was not (thought a great honour to those that did it) enough only to build churches, & to furnish them with rich ornaments, (not so much to further devotion as to be a treasury for what want soever the church might have) as also because these movables, were subject to casualty, to provide that the church might have for perpetuity, a large endowment of inheritance, 
1. Cor. 9.7.8.  in lands: so that seeing we go not a warfare upon our own expense, nor plant not those vineyards whereof we are, or can be debarred to eat the fruit; nor feed not those flocks, whose milk ought not to be our food; and seeing all that we do, is accompanied with a hope, which seldom faileth to answer the sowing, & the reaping of other men; It were a thing unreasonable, and unhonest, to cry so much for either learning, or pains, extraordinary in the Clergy, until first we had in all parts of the land, sufficiently provided for the maintaining of them.  
For doubtless seeing their function deserveth honour, (wh●ch seldom amongst men is performed what worth soever be in the persons where their abilities are small) (this being the common fault of our corruption to think a want of desert wheresoever there is a want of reward) It is fit that the maintenance for all (though not for all alike) were such, that the reverent and estimation which many desire, & overgreedely hunt after, 
a Honours quos expetunt multi Cato petere non debuit sed eos civitas ob eius virtutem non petenti dare. Aust. lib. 5. de civi Dei.  Cato might not ask but the common wealth should bestow it upon him for his virtuous merit without suit. And doubtless without convenient living, virtue shall want honour, and contempt must needs follow where that is wanting. 
b Praedicatores boni & honorem propter elationem sugiunt & honorari tamen propter imitationem volunt. Greg. in moral.  For howsoever the best preachers ought to shun it, to avoid pride, yet they are willing to be honoured, that they may be followed; and though we preach not to receive reward, or recompense, which we ought to be willing, if we were able to do without others; 
c Vetus predicatornon ideo hic predicare debet ut in hoc tempore mercedem recipiat sed ideo debet mercedem recipere ut predicare sufficiat, Greg.  yet we receive recompense, and reward, that we may preach. Neither in this do we demand, what nature and reason can deny unto us; for the labourer is worthy of his higher. Now seeing the Clergy ought to have a fit maintenance, and that some cause, there was in all ages, why besides sundry other more rare Donations of uncertain rate, the tenth should be thought a revenue so natural to be allotted out unto God; let us consider a little without offence both the conveniency of this proportion, and what some reformers displeased with the name of Tithes, 
Nescio quid habet sordidi singulorum agros aestimare Travers, in discipt. Eccl. fol. 95.96.  (a thing in their opinion jewish and Cerimoniall) have in stead thereof offered by way of advise unto the church, as a convenient means of allowance for her. Where seeing maintenance for the Clergy is all that we stand for; we hope their indifferency cannot but grant us this favour, that it may arise out of that proportion, and in that manner as all antiquity before us, have thought fit; until they shall find out some other means whereby the allowance may be certain and much better.  
And herein though we make not the practice of Abraham, 
Gen. 14.20.  who gave the tithes of what he had taken in war unto Melchisedech, to be a rule of an absolute necessity to all men, that any way are increased, and shall live now, yet seeing it was then done by him, who it is like knew better, what was fit than we do, and peradventure was to be an example to the faithful, as well in this as in other things: (who therefore amongst other reasons are called the sons of Abraham) and at that time, when the ceremonial law was not commanded with so great strictness, it may be a better warrant for the children of the Church to provide for her allowance by example, then to hazard, such new inventions of our own, as being rejected in this respect only that they are new, wherein they are subject to much prejudice, are not altogether so like to afford unto the Church a maintenance either of that indifferency, or continuance as tithes do. For doubtless even these, would be much diminished, and detained if antiquity, and custom, did not tell us, that were fit which laws and ordinations command to be done by us, wherein to refuse what hath been the practice of former times, (only because it was proportionable to that age) is over well to esteem of ourselves, and rather to hazard an opinion of singularity, then to be thought wise. Besides if Jacob's vow, at such time, as he took his journey towards Haran was, 
Gen. 20.28.  that if God will be with me, and will keep me in this voyage, which I am to go, and will give me bread to eat, and clothes to put on, so that I may return, to my father's house in safety, then shall the Lord be my God, and this Stone which I have set up as a Pillar, the same shall be God's house, and of all thou shalt give me, I will give unto thee, the tithe: be a rule not only of prescription, but an example of warrant (what ought and is fit to be done by us in the like case. Doubtless we are no sooner to think of God's protection and his blessing of our increase, but withal to think of the furtherance of his worship, and that not the least effectual to this end, is our just and liberal paying of our tithes. Wherein if vows, be but a more special obligation of our duty, in those things which religion generally doth require at our hands, it must needs seem equal and just, (both for others who are free in the like case for to vow the like) and for those who already by laws stand boud to the same duties, to perform them sincerely and with much truth. Now this which nature taught, unto the heathen themselves, making ten that portion which they paid for divine tribute, the law after by Moses imposing equally upon all (even by this means the poorest among them yielded equally the same proportion as the greatest did) in affection peradventure much more. It was to them an undoubted assurance that in God's sight, from whom all good is expected concerning acceptation, and protection, they were all one: and that this thus bestowed was not lost, but that the remainder was sanctified by this means, and that God receiving a part, undertaketh to bless all.  
And doubtless if we were as virtuously inclined, either to depend upon God for new blessings or humbly to give thanks for those we have already received (as sometimes the jews were) we must needs account our tithes, a hedge and a wall to the rest we possess beside. 
Divitiarum sepes decimae R. Aquila in pirk. Aboth. Malach. 3.  For these being truly brought into the storehouse, that there may be meat in my house, prove if I will not (saith God) open unto you the windows of heaven, and power down upon you, an unmeasurable blessing. So that although the Church be now free from the law of Moses, yet because nature hath taught men to honour God withal that they possess, and the scripture hath left us an example of that particular proportion, which for Moral considerations hath been thought fittest by him that could best judge; and seeing the Church hath entered into the like obligation long since; it must needs be a question altogether superfluous to dispute whether tithes be a matter of divine right. For doubtless that which lawfully (whilst it was ours) we might retain, now being once by our own consent for that which our fathers did, the law accounteth to be our act) alienated from ourselves, we can no more warrantably retain back, than Ananias the price of those possessions, whereof voluntarily he made sale for the Apostles use: for they no sooner by alienation pass from us, but the property being altered, God for ever after, doth account them and reckon them to be his own. Whose tribute either to diminish, or to wash and to clip that coin, whereupon God hath placed his own mark, must in the end prove heavy, and shallbe punished as the robbing of God himself.  
And therefore lest any man should challenge a propriety, by any interest in these things, the laws do account, them the possessions of none. 
a Nullius autem res sa●rae & religiose & sacte quod enim divini iurisest id nullius in bonis est lustini. lib 2. 'tis 1.  The virtuous consideration whereof, made those princes memorable and famous, which took upon them inviolably to defend the Churches right; whereas the bold profanation in others, pulled down the walls of their kingdom, 
b Novimus multa regna & regeseorum propte●eac●cidisse quia Eecle●ias spoliaue●●t ●esque earum vastaverunt, alienaverunt, veldirupuerunt Episcopisque & sacerdo. ●ib● at●; quod maius est Ecclesijs coninabstulerunt & pugnanti●● dedenint Verba. Caroli Magni.  and their hands were over weak to rule those sceptres committed to them, because before they were unhallowed and polluted, by presumptuously adventuring for to rob the Church. Wherein the resistance of some inferiors in this case, were of a little merit, if nature had not taught all men to abhor Sacrilege. For this alone overturneth Kingdoms, when soldiers are made rich by the church's spoils; And these for the most part as a 
c Hook lib. 5. pag., 249.  wise man noteth, suffer both the misery of beggars and the infamy of robbers; seeing then the endowment of our church, for the continual supply and reward of the Clergy, ariseth from some lands, but principally from Tithes, and these well and conveniently allotted, by former Kings, to give maintenance both to Colleges, which may breed divines, as to Cathedral Churches, where divines after their pains may well rest, (both places being the rich storehouses of learned men serviceable to the Church for many uses) it cannot be but an intention of overmuch envy, and violence, to seek inconsiderately an alteration, and impoverishing of these honourable allowances for these places, by which in the end all fervent study of divinity in the best dispositions must needs perish, so that if men had as much freedom to alter, and diminish the living of the Church, as of other persons, yet no man can think it safe, nor possible for a Ministry to continue learned in that kingdom long, when other professions grow rich, and the reveneves of the Church fail. Tithes then being a duty whereunto all men are now bound, both by law of nature, divine positive, and a virtuous voluntary obligation to the Church, we can see no great reason in the refusers of them, why they should either altogether be kept back, or else be alienated to other ends. For where the law of nature requireth a sufficient maintenance for the Minister, the law positive being a determination of the former, alloweth the tenth to be the best proportion, wherein if this be remembered, that the maintenance be sufficient, we doubt not but the prince may determine the tenth, or the fifth, or any other number, to be the measure. Yet surely stronger reasons, and of more equality in all ages, have been found, for the tenth, then for any other number beside, that ten being the perfection of all number, and this duty (as it were) a quit rend to him that is the author of all perfection, as it is, or hath been moderately convenient to maintain those, whom he employeth in that business, so most fitly, it is answerable to his own perfection. And if the bond of allowance arise from the benefit which we receive at their hands, whom God's ordination for our good, employeth in that kind, it must needs follow, that the tenth under the law, being the proportion which the Clergy had, there is small reason why now, (their service being more honourable and the benefits more singular) their maintenance and allowance should be made less. In all things surely, this being the rule of our saviour Christ, 
Math. 5.  that our righteousness should exceed theirs: so that though Christians now be all freed from the burden of ceremonial precepts, yet from oblations, and tenths, they are not.  

Maiores nostri adeo copijs omnibus abundabant quia deo decimas dabant & Caesari censum reddebát modo autem quia disces●it devotio de●acces●it indictio fiscal noluimus partiri cum Deo decimas modo autem totum tollitur. Aust. Homel 48. cx lib. 50. Homel.  And whereas in S. Augustine's time, some part of Africa, were not accustomed to pay Tithes, he exhorteth them to this duty, from the consideration of those blessings which came upon their labours, whilst they were not slack in these, which once beginning to fail, they found by experience, that they lost all. A duty as tribute unto Kings, not only to be paid there where the Prince is virtuous, but also (with as much conscience) where they are not: for duties belonging unto callings, are not dispensable for the unworthiness of the persons: seeing God's ordinations, must not be altered without his warrant: neither are these therefore to be retained or diminished, because the abilities of some persons, is able to live without them (which hath been the heresy of some men) but being the recompense of their charge, & labour, to those that are appointed, (whether poor or rich) they are due unto both alike. Whereunto though we lean not either so strongly (as some Canonists) to make ten, 
●Error fratri cellorum. joh. de Turre cremat. lib 4. pact. 2. cap. 57 Samae.  an absolute neccessitie of the maintenance for the Clergy; or so weakly to make Tithes (as some do) either Alms, or Ceremonially yet we think, as a maintenance for the ministery is necessary, so the Tithes are the fittest, from whence this maintenance may arise unto them; which being in many places either small, or otherwise employed, so that a convenient allowance can not arise from thence, to maintain the Clergy, some other means must be thought of, by those whom it may concern fitly, and without injury, to supply that want.  
And if Counsel to that purpose may seem needful, this Church (God be thanked) is not destitute of men in both the Universities and else where, endued with ripe judgement, whensoever any such thing shall be thought necessary, who as their care is originally the greatest, for the continual supply of a learned Ministry (the rest without them for the most part being but troublers of the Church's peace) it shallbe a consideration (if so it may stand with his majesties most Royal, virtuous, & Princely wisdom) in all reason fittest to be thought of by their care. For which end at this present, to propose any special inventions of my own, might argue in a man of my place and calling, more presumption perhaps then wit. But seeing there are some who though they can be content, that the Clergy should have a maintenance, yet think notwithstanding, that the tenth is no fit proportion, because the reason for the Levites and our Clergy is far different, they being the twelfth or the thirteenth part of the people, ours not the hundredth, it is fit though all men see that this proportion is to many but a mean living, to give some reason to satisfy these men, why with equal convenience, the tenth is a number, as proportionable to us, as it wasto the Levites in the old time. To omit then, what some of the schoolmen write, that the Clergy are to maintain the poor, 
Caiat. in 22. quest. 87.  which are without number, (a burden now we are not unwilling, but unable to bear) yet we answer further, first that the Levites were not the thirteenth part of the jews, and ours the hundred, for the Hebrews are numbered, 
Numb. 1.46.  (without Levites) from twenty years old upward; Six hundred and three thousand, five hundred and fifty men fit to go to war, (children and old men not reckoned) all which being added to the former, it may be thought likely, that the number might arise to a million and three hundred thousand. 
Numb. 3.36.  Now the Levites, all from the infant to the old men, were but two & twenty thousand, so that adding these to the rest, and dividing the whole by two and twenty thousand, the parts divided are threescore: Which was much about that proportion which the Levites were, in respect of the other people; which number peradventure some think, when all religious places did stand (as now in other countries) was not any great difference, from the proportionate number betwixt the Clergy and the Laity at this day.  
But this is not the whole reason, for seeing the christian Clergy, are liable to greater labour, and more cost, than the tribe of Levy amongst the jews, then but one Temple, one high Priest, and a few priests, of the house of Aaron, which in their course served in the Temple (the rest being allotted to inferior uses) whereas now the temples are innumerable to be maintained, from the Church, many Bishops, and prelate's, whose places are more needful to the benefit of religion, than the inferior Clergy, many Ministers, and learned devins, whose labour, and expenses are infinite to gain knowledge, and afterward they serve not by turns, but continually attend unto their charge, where it is fit they should live able to maintain hospitality, in a bountiful manner (which is not so much for their own families as for the entertainment of strangers) (the former being House keeping the latter Hospitality) whereunto if we add, that many are free, from tithes, and that tenths and other payments, are a part of the Clergies cost, we see no great reason, but as a maintenance is fit for the Clergy now, so this proportion of ten, (if it be not too little) is as agreeable to us, as it was to the Levites in old time. 
Survey. pag. 117.  Neither do we hereby bring unto all parishes, that superfluous charge, (which they of the new discipline do) as first besides in every parish a Pastor or two, there must be a Doctor at the least, 
M. Beza. contr. Erast. lib. script T. C. lib. 1. pag. 1●7.  many Elders, (two and twenty some say) (though Geneva have but twelve) certain Deacons, a college of widows, and all these (as they say) must be found, by the parish charge. Now what were convenient severally to be allowed unto their maintenance, (though we cannot find, 
The humble motion.  an Unity in their diversity of opinions) yet for the Pastor they are clear two hundred pound yearly, in chieffer places more, and in none less than two hundred marks; this with the rest amounting to so great a sum, and all from the maintenance of the Church, which yet experience telleth us is scarce able to maintain one learned divine in every parish) we demand (without offence at their hands) from whence they can hope or imagine, such maintenance to arise, to be the strength and the sineves of their new discipline? but because in this to follow any other conjectures than their own words, were perhaps to wrong them, (which willingly we would not) it shall not be amiss to consider that advice, which they have given, how for the expense of all this, in their wisdoms, the maintenance of the Church, may be made sufficient. First one saith (if it were but the act of one as commonly in this case they pretend number) 
The 2 Admonit. pag. 12.  If no other way may be found then have the Bishops, and Cathedral Churches, Temporalties enough, to redeem those livings, that be impropriated; other counsel the same author giveth, which have been all answered; 
The humble motion. pag. 40.  another saith the same which the Lord B. B. and the Cathedral Churches do possess, if it be taken in time, before it be to much scambled, how well would it serve, to redeem Impropriations, and augment the smaller things, & with the overplus to serve to other good uses for his majesties wars, and increase of learning; and a little after, (as if his counsel were worthy twice to be repeated) he addeth the same: nay he wisheth all to be taken from the Bishops. Yet still they must remain to the ministery, 
Pag. 97.  and the common wealth: only to change the order, and manner of the applying, that whereas before they served to uphold a Lordly pomp, Idleness, and bravery in some few, they might now by a wise, & godly distribution be communicated unto many, for the benefit of many Churches: 
Pag. 98. Lin. 3. Pag. 103.  and if Bishop's livings be to little, a free benevolence, and as it were an offering of all sorts of people, young and old, through this land, aught to be. Hereunto I might add the counsel which others give, all tending to this end, that whatsoever the church hath, and is not bestowed according to the fancy of these men, should presently be altered, and undoubtedly by many degrees lamentably, be employed to worse use. It pleased that wisdom and Majesty which then ruled over us, to discern the cruel purpose of these men, & to hold it unsafe to adventure a worse maintenance for the clergy, by a worse means. And surely we doubt not, but this great understanding, to whom God for our happiness, hath committed the government of the church and the common wealth, whose days we desire may continue, as the days of heaven, will thoroughly understand, that a maintenance thus procured, can bring little advantage unto God's church, when by this means colleges, Bishops, or cathedral churches, are pulled down. For if the fountains be dried up, a general thirst, must be the disease of our whole land. If the clergy want governors, better to be without maintenance, then without order. And last of all if recompense be taken away, wherewith the clergy maintained, may take rest, not ease, for the time to come, benefiting the church peradventure in another manner, lamentable experience must needs tell us, that in short space, the number of divines willbe very few. In times passed there was in every city a College of Ministers, over whom the Bishop bate rule, the which Saint Hierom termeth the Senate of the Church, and with us it is called a Collegiate, or Cathedral church: wherein for the most part (for we cannot excuse all) after their labour in the university, in the King's house, in Bishops palaces, in their painful employment, either by writing or teaching in other places, are plentifully maintained (as it is most fit) the best, the wisest, and the most learned of the clergy in this land, which not only (as that most reverend Archbishop worthy of all honour sometimes said) 
My L. his grace of Cant. in the defence of the answer to the Admonit. pag 747.  in respect of their soundness in religion, profoundness in learning, diligence in preaching: but wisdom also, experience, and dexterity in governing, are not only a singular ornament to the Realm, profitable to the church, an honour to the prince, but also a stay from barbarism, a bridle to sects and heresies, and a bulwark against confusion. From whence I doubt not (next unto those two famous nursing places of learning the Universities) but when our kingdom shall have cause to send to the greatest council, that the church shall have, men of wisest moderation, best lives, and deepest judgements, that these places, shallbe able to furnish them, with much honour: & therefore as it is a bold presumption in those men, who (without degrees) for some commendable pains in preaching, think it merit enough, to advance them to that honour, so the sacrilegious impiety of those is without excuse, who wish & desire all places of that nature, to be pulled down, or their revenues to be altered to some other use: make them (O Lord) and their Princes like Oreb and Zeb, yea all their princes like Zeba, 
Psal. 82, 11, 12 13.  and Zalmana, which have said, let us take the houses of God in possession: O my God make them like unto a wheel, & as the stubble before the wind. To conclude then this point, as we heartily wish the ministery of England to be learned, so we hope the wisdom & virtue of those whom it doth concern, without injury of any person, state, or condition will in due time, think of convenient allowance for them: 
Vrban● prim● epist. ad omnes Episcopos.  and this not by selling, or changing of any thing to a stock of money, (which was the manner of the maintenance in the primitive Church) seeing we are taught by experience, that things of that nature are uncertain, and are not so likely to carry to those that come after a perpetuity with them, it may be that if any age were so profane, or authority were carried away with the violence of these spirits, by the wounds of the Church, to cure the Wants of some few, and mean persons (a thing God be thanked not much to be feared in this religious and understanding age under the government of so virtuous and so wise a King) the Church peradventure might keep a Festival day of solemnity, plenty, and all abundance, for some few years, and for ever after, Lament her desolation and ruin, in want, Penury, Ignorance, and Contempt, unto the world's end. And whereas the ages before us gave this deserved honour to some few, These were those holy and religious men that did build us Temples, Colleges, Cathedral Churches, and gave ample reveneves unto them all, for the continual supply, of a learned Ministry, our posterity in the unfortunate times, of fasting and mourning, after so unhallowed a feast, and so profane a surfeit, should have cause to bemoan their loss, and lament the times, where unto they were reserved, cursing these sacrilegious Reformers, that have spoiled the Churches, the riches whereof being put to sail, have served but to satisfy the covetous policy of some few, & those neither of much worth, not for long time) it willbe a most virtuous consideration, wherein his Majesty shall give perfection to the happy beginnings of our late Queen Elizabeth, (the nursing mother of our Church whose memory shallbe sacred to all posterities) by providing that the allowance for the Clergy may be good, & convenient and that those only be suffered to enter into, and to execute that function, who have learned themselves, and will teach others, in thankful obedience, to be governed by those whom reason and religion have placed over them, the other course must needs breed confusion, contempt of authority, needless discontentments, indiscreet reprehensions, ignorant teachers, and the disorder of all states, whereas the wisdom, and counsel of those, who are already advanced in our Church, conspiring with so learned, and so wise a King shall fill his landfull of good subjects; his Universities full of good scholars; all Churches (in time) with excellent Divines, and in one word our whole land, with men of singular worthiness in all professions.   

CHAP. XII. Of Non Residency, Pluralities, and Dispensations.  
WE cannot but commend the religious disposition of those men, if their intentions be as good, as their care doubtless seemeth to be great, who awaking that Idle ministery, which in their opinion sleepeth in our church, call all men to a necessary consideration of those duties, which belong unto them: which either ease, or other employments, might peradventure, cause them to forget. Negligence which in other cases, runneth not either into that hazard, or can be likely to be the original of so great dangers, being in the calling of the Clergy, over that flock, whereof the holy ghost hath made them overseers, the very downfall (so far as man's, reason is able to discern) into an everlasting woe; both unto themselves, & unto those souls, which are committed to their care. So that the same spirit, which in other cases, and at other times, uttereth those comfortable promises, of the greatest love, begetting in man, by his blessed working, an assured hope of an endless mercy, heapeth upon him in this kind, and for this sin, even upon those, who above others he hath honoured with these titles, to be watchmen, Shepherds, and the leaders of Christ's flock, the names of blind watchmen, dumb dogs, which can never have enough, Idle Shepherds, that leave their flocks: the sword shallbe upon his right arm, and upon his right eye: woe unto the shepherds which feed themselves, should not the shepherd feed the flock? 
Ef. 56 10. 11. Zachar. 11. 17. Ezech. 34 2. Math. 15. 14. Act. 20 18. Act. 20 2.  they be the blind leaders of the blind, imposing this duty upon all, to take heed unto themselves and to all the flock whereof the holy Ghost hath made them overseers to feed the Church of God which he hath purchased with his own blood, so that Teachers being those shepherds, whose flocks cannot at any time be without danger, 
Elezh. 23.  those Watchmen whom the most malicious enemy, doth alway besiege, those labourers in that Harvest, which neither can have end or Intermission in this life, those living Oracles of God, to whom men must resort in all doubts, 
2. Sam. 1. 19  those Spiritual fathers, which must be always ready in private conference to admonish, to reprove, to Exhort, to Instruct, to Comfort, as well as to teach in public, it cannot be but an intolerable, inexcusable fault in those men, whose care is only to be rich, by the multitude of Cures, whose absence, and negligence is all one with ignorance and want of ability to teach, saving that the sin is greater in them, who are able with learning (if they were diligent) greatly to benefit God's Church. And doubtless it is to be feared, (unless their Consciences be without feeling) that this secure, negligence in them, is but like a heavy Lethargy, which commends them as it were by certain steps, to a dangerous and eternal sleep: so that as all the fathers of former ages, have filled their writings, with eloquent invectives against these men, and all the Counsels almost have sharply decreed against them, the Canonists likewise and Schoolmen, have concluded their offences to be great sins, and their drowsy negligence without excuse, covetously rather heaping up the livings of many, then conscionably performing the duty of any one: we can with as much patience and thanks be content to hear, the loud declamations against non Residents, and Pluralities, by some in our Church, only if it please them to remember, their own usual absence, less warranted, and to look with what sincerity of Conscience and Zeal, unto Christ's flock, they have undertaken, the Vehement, continual, loud, and intemperate reprehension of these faults, as if they only in our Church, had a tender care of the people's instruction and none else, and that all besides them, (some few conscionable Ministers who can be content with one flock) were nothing but a number of proud ambitious, 
Lu●. 13.7.  and idle Prelates, like that unprofitable figtree, serving to little use saving only to be cut down, or that these were that evil and slothful servant, which must be cast into utter darkness, 
Math. 25. 30. Nichols in the plea pag. 212. Lin. 23.  where shallbe weeping and gnashing of teeth. And further which aught lest of all to be endured by any well affected to the credit and estimation of this Church, which doubtless for Reformation is, & shall be famous through all parts of the christian world, that our state did unreasonably & unconscionably by their own laws, grant Dispensations, both for pluralities, and absence, 
Ezech. 34.2.  only to further the corrupt desires of some few, to the infinite wrong of the whole Clergy, besides the hazard of many thousand souls, the intolerable dishonour of God's truth, and the exceeding disadvantage of Christ's Church.  
Doubtless we cannot but confess, that learning is of little use in the ministery, unless they be faithful to discharge that duty: and that ability to teach, bringeth small profit, where care and endeavour are both wanting, to further that good which our place exacteth: we neither do, nor can stop our ears, against the whole book of God, which requireth labour at our hands, and diligence in our ministery; neither do we think, that all places alike, may challenge our pains, seeing it is in this, as in all other things beside, which are through private interest, dearer than that which concerneth either others wholly, or us but in part, & at our own pleasure: or if in duty, only according to the rate of a General regard. Yet I hope these men, will give us leave to tell them without offence that the no● Residency & Pulralities warranted by the positive laws of this land, 
M. Hooker. lib. ●. pag. 251.  are neither of them, so clearly convicted as incurring the penalty of so high displeasure, but that indifferent minds may find peradventure good reason as yet to defend them both: which if neither we much attempt, nor be thought sufficiently performed by us, we are prevented (as they know) by the most learned, and reverend endeavours of other men, and are not greatly willing, that either Idleness, or Ambition, should cover itself under that shadow in a great number, which is in a true intention, a Privilege and Dispensation, the lawful and virtuous merit, of some few.  
But because it seemeth that the original of this error, is from the not justly considering, either what Benefices are, or the first limitation of them (whereof whilst some are ignorant they rigorously conclude, all duties required in a Minister, necessarily to be performed in one particular parish,) 
Anno. 112. Gloss. in verbo aut in elect. cap. nec Numer●. 10. q. 3. Anno. 636. Camde●.  we must put them in mind, that either Evaristus Bishop in the sea of Rome, or as some others say Dionysius, first assigned the Precincts to every parish, and appointed to each Presbyter, a certain compass, whereof himself should take charge alone; & in this kingdom, one Honorius sometime Archbishop of Canterbury, did first divide them, so that from hence, was understood by the name of a Benefice, A pastoral cure of souls, over the people of some parish, whereas formerly it signified some standing Ecclesiastical revenue, taken out of the treasure of God, and allotted to a spiritual person to the end he may use the same, and enjoy it as his own for term of life, unless his default cause deprivation. And we know that the Clergy for many years after Christ, had no other Benefices, but only their Canonical portions, or monthly Dividends, allowed unto them according to their several degrees, and qualities, out of the common stock of such gifts, oblations, and Tithes, as the fervour of christian piety did then yield. In the Apostles time Churches were only in the cities, in regard whereof those that lived in villages, being without instruction, were called Pagans, which after by the example of others, both entertaining and giving allowance, for the maintenance of the same truth, those to whom principal care was committed in this kind, appointed meaner men of less learning, and lower quality, to undertake the instruction of those places, who were desirous and willing, 
This the Lords did for which they were allowed to be patrons.  to yield after the example of others; oblations and tithes for maintenance of those, that were placed over them. Now to say that either several parishes thus distinguished, might by no permission be allotted to the care and instruction of one man, or that it were not lawful for any reason, how beneficial soever to God's Church to be absent from that particular care committed to him, were in the former to deny all better trust, and reward to men of more worth and greater abilities and desert: and in the latter to be over Tyrannous in considering, and allowing the cause of absence, and peradventure in a true construction, over rigorously severe in both. But seeing all men know which we doubt but our adversaries in this cause will conffesse that this limitation of particular parishes was merely positive, and the inventions of men, thought, and found better, for the better performance of the Clergies duty, it cannot be the absolute transgression of a divine ordination in that sense, as if either to have more parishes than one, or from one to be absent at sometime, were a direct, & unexcusable breach of the moral law. For the duties commanded not to be done in them, are by no means (not for a moment) ever allowed to be done at all: which thraldom if in severity they bring upon God's church, let them take heed what dangers they fall into themselves, & that by this means, the church receive not a greater harm, whilst peradventure in this case, their remedy is worse, than the disease is. Now to allow absence upon reason, without appointing those causes, and such as must judge which are reasonable, were to make all men to think that they had reason that were willing: neither is there any great force from the nature of Relatives, (if that were all) why one may not as well have divers parishes, as one parish have divers Pastors. And howsoever we hold not the reason good, that because Tymothie, & Titus had many congregations committed to their charge, therefore others may: 
This M Rogers Martyr wisned Anno. 1554. Act. & Monu. fol 1492.  yet the reason in their opinion, from this example ought not to want strength, who think a Bishop, and a Minister is all one. In this first distribution for the best discharge of their calling, and the greatest benefit to the church of Christ, if some under the Bishops & above their brethren, 
M. Hooper and he wished they might have. 10  which had more and more distant parishes than any in our church, & all termed by one name though some were Suffragans to Bishops, it ought not to seem a matter of unreasonable favour; 
Chore Piscopi villarum Episcopi. Damas. epist. 3.  and unlawful, to commit several churches, to the instruction and government of some men, whose learning, discretion, & care, is more eminent, 
Concit. Neocesar. cau. 13. & Antioch. cau 8 Some of these being Suffragans did ordain Presbyters. Concil. Antio. cau. 10  and that these may whilst their labours are used for the benefit of Christ's flock, lawfully be absent, and have inferior men of the Clergy for a time to supply, and to execute their rooms: so that doubtless a zeal in these reprovers did carry them to far, when alleging those extravagant reasons against Pluralities, they yield them, to tend to covetousness, that one man had the stipend of many; that they make none Residents; that it maintains Ambition; that it is the occasion of a gadding and roaguing ministery; 
Reasons all edged in the Abstract, out of the Extragavants.  no small cause why others want; and lastly a taking away of that recompense, which belongs to others, these reasons in their opinion of some force, (howsoever they have already been profoundly answered with much judgement) yet because they still please themselves, 
By D. cozen.  in the rehearsal of them, we can be content both with patience to give them hearing, and withal to hope for this favour at their hands, that they will yield thus much to us, that many things may occasionally be the accidental procurers of much evil, which are originally no causes, nor justly can suffer a reproof as unlawful things. Neither are these only the occasions of the evils which they lay upon them, seeing either all, or most are commonly to be found amongst them, who notwithstanding would seem to be furthest from this sin. But seeing whatsoever in our Church is practised in either of these two (Pluralities or non Residency) is not the corruption of some private man, but (the approbation and allowance of the Court of Parliament, wherein what soever is established, all men in the eye and construction of the law, are thought and deemed to have consented, we cannot but think it unreasonable and unreverend for these men, 
4. Hen. 7.10.  to disannul or make question, of an Act of their own making; and withal we hope it both hath and shall appear, to the world, that as it is not lawful without dispensation to have, or to do either, so that authority to dispense in both, is most agreeable to reason, and God's truth. For seeing the disposition and limitation of private parishes, extendeth no further, but to be the wise, Positive invention, and ordination of those, who formerly have governed in God's Church, and that all human laws, 
Dispensatio estiuris commumis relaxatio facta cum causae cognitione ab eo qui ius habet dispensandi. Dispensare est diversa pensare; which they do not who disallow all dispensations. Lex humana quam vis justa sit commutari tamen pro tempore justè potest. Aust. lib. 1. de liber arb.  are dispensable by supreme authority (a dispensation being but the relaxation of a common right, made upon knowledge of the cause by him that hath right to dispense) we hope that likewise these may, and that the laws forbidding non Residency & Pluralities are in force still, notwithstanding by Privilege, some particulars are, and are fit to be exempted from the common right. Doubtless never mere human law, was either made with that wisdom, or was in execution of so necessary use, but that sometimes, it was fitter to receive Dispensation, then to stand in force; for seeing the best laws of men are but the evidences of human reason, which we find by experience groweth from a weakness to be more strong, and from imperfection to be more absolute; we cannot in reason (without enthralling ourselves in too great a bondage) deny Abrogation and Dispensation to human laws, which are not to be like those of the Medes and Persians that might not be changed. For though reason, from whence laws of this kind have their original, be but that voice of nature, which never changeth, concerning generals, 
Aquinas. 12. qu 97. act. 1. fol. 1.  yet laws shall follow reason, reason follow nature, (both immutably) and nature ever the same, and yet laws concerning particulars, shall change often.  
But if any man think, that Privileges and Dispensations, either are to be granted often, or when they are granted upon just cause are contrary to common right, doubtless he erreth in both; for the first, surely we owe that reverence to those that have been before us, 
Ridiculum est & ●atis abominabile dedec' ut traditiones quas antiquitus a patribus accipimus infringi patimur Decret. dist. 12 ca ridiculum est Euidens debet esse utilitas ut rectarecedatur ab eo iure quod diu aequum visum est. Aqui. 12. q. 97. Act. 2.  that it is an injury to them, and for ourselves ridiculous, to alter over easily the laws, which antiquity hath commended to us. Yet if advantage apparently, and without question redound unto that society, whose benefit is principally intended in those laws, we have as little cause, to wish them perpetual, as otherwise to dispense or to break them when there is not; for in abrogating of old, or establishing of new, the commodity ought to be evident, which must warrant us to depart from that which long custom hath found to be right: for seeing to the observation of all laws, Custom hath not the least force to procure obedience, whatsoever is deprived of this strength, is seldom regarded with so much care, so for the second either never to dispense, or not then, when the measure of the common good, shallbe evidently proportioned to a private case, is to make laws for to want life, and those which were in the first intendiment a benefit to all, to make them a captious Tyranny to some, and those neither of worst, nor of least merit: which as over easily to grant in some Princes, could not but be injurious to the public state, so in others over rigorously to deny, (having princely wisdom to discern a particular worthiness in a common right) could but be, that unwarranted severity, which surely in the end, would do great hurt.  
Seeing then all human laws, are only the conclusions of the law of nature, such as reason hath fitted for the benefit of some society, either the church, or the common wealth, and that all these are and ever must be subject to dispensation, and privilege, from those that have supreme authority, and that (as we think) limitation of Cures, either for many, or attendance upon some one, is merely a law positive, we hope, that what the vehemency of some men's zeal accounteth a great offence, reason and divinity, will warrant to be no sin. For seeing as well in the Church as the common wealth, honours and rewards are to be given, not by an Arithmetical, but a Geometrical proportion, and that honour and maintenance for the Clergy being from the law of God, Benefices and Cures are by the law positive, surely it cannot well be denied, but that how much of either shall be given to this, or that particular person, must be in the Prince to dispose only; now because laws have already set down how much may or aught to be granted to any one man, and what Residence and attendance he ought to perform there if more than this, (for the good of the Church) by Privilege and Dispensation over and beside (not Contrary or against the common right) be granted to some one, can we think it unwarrantable and to be a fault? Dispensations for Pluralites have been in all times; 
Abstract. pag. 128.  and the necessity and utility of the Church are confessed by themselves to be the only just causes, to make them lawful; neither doth our Church require other allowance at their hands, then that in these cases it would please them to think, and to write, that the dispensations which are given, are not contrary, and repugnant to common right. If any think or speak otherwise, in cases dispensable, it is their error; for it is the voice of Equity, & justice, that a general Law doth never derogate from a special Privilege: and that a Privilege is not opposite, unto the principles of common right; because it dispenseth with that, which common right doth prohibit, for in the one it is respected by way of generality, in the other beset with limited and special circumstances, so that in the eye of law, and reason, they seem to be the same, though they be not, wherein because men often times (as one noteth) weigh things stripped of some particular circumstances, which add weight unto them, they weigh them unevenlie, and thereupon oftentimes pronounce that to be to light, which is not in truth, if they had skill to weigh it. Now seeing the absence of all Privileges Non Residency and Pluralities, is in the intendment of the law for the advantage of the Church, whether it be by parties abode in the University, to get more learning, or attendance in the families of noble men, in Prince's Courts; or Cathedral Churches: it ought not to seem unreasonable, that some part of the revenues of the Church is allotted to their use, who though yet in person they bring not that benefit to some particular flock, which in time they may, yet the Church at their hands shall receive no loss: for if the whole riches of the Church were a stock of money (as some Deacons peradventure desire it might be) it can be in reason no greater fault to give maintenance now from some parish to some one absent for a time, and in that absence profitable to the Church, then in their division to give that allowance, which seldom they bestow for so good desert. Yet whatsoever under pretence of Privilege is practised by any, for to wrong the Church, in a true construction, is neither defended by us at this time, nor fit to be suffered in admitting (as I think it is not) often mean persons, to have the benefit either of Non Residency or Pluralities, which were in the first intendment, only for men of better degree, of more worth, and of some special employment in some other kind, for the singular benefit and advantage of the Church of Christ.  
Which as we cannot excuse, if it be granted with over much facility to all those, whom either idleness shall make absent, or covetousness make them desire Pluralities, so we are not as yet of their opinion, who think all dispensation, and privilege in this kind, to be against law, or if not, yet both the law, and the privilege to be against truth. We desire them without offence, who urge so strictly the laws of our land for both these, to consider this, which is not altogether impertinent to this cause: that if a strict law were made for a city, that were beeseeged, that no man upon any occasion might open the gates of the same city, (whereby the keeping of them shut, was intended to be for the good and safety of the whole city,) now if afterward some of the army be without the gates, 
Zanch in decat. lib. 1. cap. 10. pag. 180.  who unless they be received in, neither they, nor the city can remain in safety, shall we think the very meaning of the law, is that the gates should not be opened to receive them, which is the very end of that law which forbade it to be done, and the law of nature? it cannot but be a severity in those, that deny it, which must needs in the other be excusable, furthering that end, for which the law was made. 
Ocatus ad scopum.  In all laws as in all actions the end is the mark; and this commonly is the public good, of that society, for which the law is made, now if the same public end, whereat the church aimeth, in prohibiting either Pluralities, or non Residency, may be procured best by granting dispensation, for both these, 
Intelligentia distorū ex causa est assum enda quia non sermoni res sed rei debet esse sermo subiectis. Hilar. in lib. 4. de Trinit. 14  to some particular men, we hold the law in forbidding, intendeth so much, and therefore in this case, to dispense is not to break the law of common right, but rightly to apply it to his proper and peculiar use: wherein captiously to cleave over strictly to the letter of it, is rather to understand laws by the words, than the intents of them: which practice if we shall use, in those laws which had the best author, and doubtless was able to set them best down, we shall jewishly keep a Sabbath, in abstaining from all things, 
Waldenses & some of the Cathari. Alph. de Castr. lib. 8 Haeres. juramentum. Ma●h. 5.  by the virtue of that law, which commandeth thou shalt do no manner of work; & fall into the heresy of some, who held it unlawful upon any occasion to swear, because our saviour said, thou shalt not swear at all: and yet in both whilst we cleave unto the letter, utterly descent from that which the law requireth.  
Now so far as laws are Positive, and merely human, it is in the power of their makers, to dispense with them, by virtue whereof whatsoever is done, is not contrary to the precept, 
Quod fit authoritate superioris non fit contra preceptum.  because for the doing he hath the superiors warrant; which if we allow not in God's laws, many things must be sin, which doubtless were none. Herein if these men can prove that that which man dispenseth withal God doth not, we will be content to hear them, and must needs grant, that they have not the authority of the superior, and that such Dispensations are without warrant. But we are and shall be ever ready by the grace of him upon whose mercy we rely in all that we do, to justify and maintain, the religious practice of our late Sovereign in this, against those who are willing unthankfully, unnaturally, and irreligiously, to deprave and traduce her most virtuous, blessed, & happy government: For seeing that Dispensations are some merely of grace, wherein the Prince may lawfully respect one above another, as in Legitimations, Pardoning of heinous faults, and such like, in which for the dispensed, or the dispenser, there is no other necessity, either in the court of man, or the court of conscience, saving only grace; because (it is to be thought the people and the laws of every country in these and other such matters, 
Arg. L. Scio. ff. de minoribus.  have yielded this power unto their Sovereign Princes, even where they cannot by prerogative as with us challenge so much right) we doubt not, but their assertion is to manacle the King's hands, and to bind them in these chains of their own making, who teach the world that Laws must have that force, that all Dispensations, are unlawful, and transgressions of them. Now touching other dispensations which are called of justice, they are conversant either about the law of God and nature, or about the positive law of man, in the first there is no dispensation from man, yet interpretations are allowed, to show that the generality of the words, do not indeed extend to some special cases, and that of those things which strong and manifest arguments teach us that God himself would not have included, in the generality of his law, Interpretation, Declaration, and Limitation, may be made, and this by the lawyers is called one kind of dispensation of justice, whereby the bond of the law is not released, but the law is interpreted in such case, not to have force, according to the true meaning of it. Now in the other dispensations of justice, which are bestowed about the positive laws of man, we must observe two things, first that the law remaining, yet the reason in some particular case doth cease, which ought by the prince, or the inferior judge, in dispensing to be so declared: the second is when the law is grounded upon divers reasons, whereof some ceasing, and some continuing, the law is notwithstanding in force, unless a dispensation of justice, be granted to us. There are also besides these dispensations mixed partly of grace and partly of justice, because that he granteth it, it is grace & favour, & yet it is justice, because he granteth it to none but upon just cause; so that when a King dispenseth with any positive law of man, the law teacheth us to intend and presume both, that there is a cause why he should so do, and that the same cause is just and sufficient, and doubtless he that receiveth such dispensation sinneth not against the law, nor his own conscience, because he is by the same authority delivered from the bond of that law, by the which he stood bound. So that if the Church ought to honour learned personages, 
Panormit. in C. de multa extr. de Preb. ult. notab. Answer to the Abstract. pag. 230. My L. his grace of Cant. in the defence of the answer to the Admo. Tract. cap. 1. diuis. 1. pag. 236. D. Bridges. pag. 488.  not only in word, but indeed, as in providing more liberally to help, and relieve them, by the Church reveneves, then for others not so learned, (because learning doth not only profit the owner, but the Universal Church) and that causes of absence from their several Cures, may be such as shallbe beneficial to the Church and just, as for recovery of Health, if called by his Superiors authority; if for repulsing of grievous Injuries; if sent upon embassage, or to give attendance, if his help be required for pacifiing of Schisms in other places, if his pains be necessary for the confirming of the doctrine of the Church either by speaking or writing; if his presence be necessary for consultation about Church matters at some Synod particular, provincial, national, or general, if some other parts of the Church were in more need, and wholly destitute of a Pastor; or for any other such cause allowed by those whom the laws have trusted with the examination of these things, shall we that are inferiors out of envy towards other men's respect and grace, 
Nichol. in though plea. pag. 210. Lin. 14.  (the due merit of their worthiness) whereof we are far short, make the world believe, that the great Sin of Non Residency, hath three goodly undersetters, which are also broad fig leaves, to cover the nakedness of these learned men, whereby many are upholden in their sin, first rewards of learning, secondly the power of the state to order the living of the Church, thirdly that so they preach they are not to b●e charged although they Preach not in their own parish, 
Pag 221.  and make this only the original of the ignorance of the whole land, 
Pag 35.  whom to reprove (say they) was to be accounted a conventickler, a Puritan, an enemy to the state: could any thing in the ears of wisemen, have sounded more sharply, or be uttered more unreverently, against that mother that hath given them suck, against those men who have been the fathers of our faith, through the whole land, against that Prince whose blessed government, procured them and many thousands peace, which peace made them something (if they be any thing) could I say, any words be uttered with more folly, and less truth?  
We hope that neither they themselves nor the world will believe, that the church of England, so happily reform, so mercifully blest, so wisely governed, so sufficiently supplied, so honourably esteemed, both at home, and abroad, either doth, or will maintain and defend, the sins of non Residency, and idle absence, or covetous heaping up of many things unconscionably, 
Canon Residentia. 1571. & 1597.  and without desert; seeing they are faults controwled, & forbidden by so many good laws of the realm, and the virtuous constitutions and Canons of our church; wherein if they understand (as they ought) what a cure is, what Residency is required; what absence tolerated by the law of God: when and how long: what rewards of learning are due in the church to men of better quality: what disposition of these things resteth in the power of the prince: what union, or limitation of parishes is merely positive: what dispensations are conscionable and agreeing to God's law: what privileges are the right application, and not the violent breach of the laws. Lastly what is fit, and what is holden, in our Church, (for things forbidden, neither do we nor doth our church defend) we are & willbe ready, to give them the right hand of fellowship, in the reproof of these sins, which we doubt not may be dangerous, to the souls of many. But if they, desirous to outrun us in an unlearned zeal, teach the world, that all absence is unlawful: that division of parishes are from divine right: and so one only for one Pastor; that princes cannot Dispense: that the enjoying of these, is Covetousness, Idleness, Theft, and the ground of all ignorance: then we must tell them (which we have proved already) that these reprovers themselves are not only Idle, 
1. Tim. 5.13.  but also prattlers, and busy bodies, speaking things which are not comely; and that our conclusion is this, that all dispensations for non Residency and Pluralities, are not against law, nor that law that giveth dispensations against conscience; and that neither all giving, or taking of them is so great a fault, as it pleaseth some▪ men, to make the world believe that they both are.   

CHAP. XIII. Of Public Prayer and of the defects supposed to be in the Liturgye of the Church of England.  
IF our prayers were only the performance of our own duty, and not a Religious act, whereby our minds being lift up to heaven, even all graces both Spiritual & Temporal descend upon our heads, 
1. Tim. 4. ●.  Godliness having the promise both of this life and the life to come) it might be peradventure of some doubt, whether they were any part of our religious service, or only the politic invention of the church, to breed a superstitious opinion in the simple people, of that almighty power, whom because they see not, Atheism laboureth to parswade that they need not fear. But seeing the intercourse betwixt heaven and earth to us in Doctrine, from us in prayer, is the assured evidence of that merciful love, which desireth to make us conquerors in the day of victory, it must needs be (if assistance do want to obtain this) the only fault of man himself not to ask, seeing the promise is past, and sealed, that whatsoever ye ask the father, 
joh. 16.23.  in my name, he will give it you. Which if ever we find not come to pass, (measuring things by our weakness which is not always able to discern what mercy denieth and justice granteth) after our Ask we must Seek, if that fail cry aloud, and with Importunity knock, not doubting of his promise, ye shall receive, 
Luk. 11.9.  ye shall find, it shall be opened unto you. Thus we sanctify in this Principal Act of our Religion, and offer unto the Trinity, the three especial parts of our body, as an acceptable sacrifice, correcting our tongues, being commanded because God some time seemeth not to hear to ask; erecting our hearts and because God seemeth to be lost, bidding us Seek, directing our hands, and because God (as it were) sometimes shutteth the door against us, willing us to Knock, in the first our prayers do awake him, who seemeth to sleep as Elias said of Baal, (but he that keepeth Israel shall neither slumber nor sleep.) In the second to deal as our Saviour whom joseph and Marie thought to be lost, whilst he tarried to do the will of his father.  
In the third like the pharisees, who shut the kingdom of Heaven, lest any man should enter, but he saith as the Psalmist, 
Psa. 24.9.  Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in; and not only he himself, 
Psal. 118.  but all the righteous: for this is the gate of the Lord, and the Righteous shall enter into it, so that then every faithful man performing this duty as he ought, may say with David, I will thank thee, for thou hast heard me, and art become my salvation; for the promise is without exception, 
Luk. 11.10.  Every one that asketh receiveth, he that seeketh findeth, and to him that knocketh it shall be opened. So that though Wine be strong, though Women be likewise strong, 
1. Esdr. 3.11.  though the King be strong, and above all things the trurth be strong; yet doubtless the Prayer of the Righteous (especially if it be fervent) is stronger than all these. The Earth is strong which supporteth all this great weight of creatures and sin; and is so made by the mouth of truth, that it never should move at any time▪ yet the Prayer of Moses & Aaron, was so strong and so powerful that she divided herself, and rend a sunder, like the vail of the Temple, and opened her mouth, like the great Whale to swallow up Dathan, and the congregation of Abiram. The Sea is strong, which supporteth the burden of all this (for thou hast founded it upon the floods) but the prayer of Moses made it to fly, that Israel might pass on dry land; What ailed thee thou sea, that thou fleddest, and thou jordan that thou wast driven back? 
Psa. 114.5.  surely juda was his sanctuary, and Israel his dominion, and his servant Moses prayed for their safety, and the Sea answered, as Adam, 
Gen. 3.  I heard thy voice, and I was affrayed. Like effects even weakness hath had, from the strength of Prayer, over the Fire, the Air, and the Sun: But why do I speak of these, seeing the Almighty seemeth to be bound by our prayers? 
Exod. 32.10.  that he asketh leave of Moses, Let me alone that my wrath may wax hot against them: To whom the humble suppliant, having fastened his prayers, as with a chain to the throne of mercy, 
Gen. 32, 26.  may answer confidently with out presumption, as jacob to the Angel, I will not let thee go except thou bless me. Yet let not our importunity exclude humility, but that still we pray (as if the smallest grasshopper upon earth (a worm and no man) were to speak with fear, and reverence, before the majesty of God himself. Seeing then prayer is that name, which expresseth all that service, that our religion can perform, being the best means both to testify our dutiful affection, and most effectual to obtain, what soever we wanting can desire at God's hands; seeing it is the easiest and most comfortable alms, which all men have power to give, and no man to refuse, seeing it is that office from performance whereof, neither time, nor place (violent circumstances in other things) are able to hinder us, seeing it is and aught to be the first duty, wherewith a religious soul, beginneth his life, and the last wherewith he endeth it, seeing it is the service of all Saints, aswell those that Triumph in heaven, as that are Militant on earth (the one praising God for their glory, the other praying for their victory) and seeing amongst all prayers those are most powerful, and effectual, which having the fervour of many, and the promise of presence, are rather powered out in the Temple then our private chambers; for in a congregation a house of prayers, there may be amongst many, some Moses, or Samuel, which shall be heard both for themselves and others (one righteous in the midst of a froward, and crooked generation) let from henceforth all impiety stop her mouth, 
Zwengfeldiā●  which heretofore hath blasphemed a holy ordination of so much use, (thrusting it out of our Churches, 
Brownists.  under pretence of preaching) and that open profanes by severity of laws, be taught obedience, which either in purity, or superstition have refused in our Temples, to offer up their Prayers, as the rest do.  
It is no small blessing, to have the liberty of the sons of God, to enter into the house of the Lord, the house of prayer, the place where his Honour dwelleth (for in his temple doth every man speak of his honour) yet we deny not but in the most desolate, and solitariest place, more void of resort then the ransacked sanctuary of Jerusalem, in the uncomfortablest vault that ever was entered, his ears shall be open unto our Prayers, that go not out of feigned lips; 
Basil. Epist. 6●  but even prayer itself (as one noteth) when it hath not the comforts of many voices to strengthen it, is not itself.  
So that whereas secret neglect of our duty in this kind, is but only our own hurt, one man's contempt of the Common prayer of the Church of God, may be (and often times is) prejudicial, & hurtful unto many thousands: and doubtless in time of persecution, when we are in exile, the principal grief to any Christian soul must be this, even the uncomfortable absence from the house of God, that we cannot praise God in the great Congregation, that even in this respect, the Sparrow and the Swallow are in better case than we are; That all our Melody is buried in this one evil: for how should we sing the Lords song in a strange land? For if there be in the Lord's Sanctuary, in the Courts of the house of our God, the holy Angels mixed amongst us, it ought surely to be our care (even for prayer) to refort thither, with joy above all other places whatsoever: & there to power out our prayers, with that solemnity, & devotion, as those virtuous & humble requests, which the Church appointeth, the Saints upon earth power out, the almighty sitteth to hear, & the Angels attend to further.  
Now for the religious performance of this duty, no wise man can doubt, but that solemnity of place, is a circumstance neither indifferent, nor of small force: the authority of their calling, whom the Church employeth to offer up the prayers for the whole people, is no small assurance of obtaining, what is presented by their means: in whom if zeal and fervency of spirit concur, with a virtuous life, they are no small advantages to make the rest of the multitude to be more holy, and to teach all the people of God, both what reverence they owe unto such, whom God vouchsafeth to be mediators betwixt him and them, and with what devotion and reverence, they are to esteem and frequent, those holy places, for the performance of those duties, which out of all circumstances rightly are termed by the Church, holy and divine Service. Hereunto if we add the strongest motive unto a mind sober and humble, that these prayers are not the voluntary, sudden, & extemporal supplications of one man, who (though zealous and honest) yet may easily fail in ask what is behoveful for the whole Church (for we know not how to pray as we ought) but that they are those holy sacrifices of our lips, 
Rom. 8.26.  made and allowed by the considerate deliberation of men virtuous, and duly proportioned with the sacred, and solemn Liturgies of the Church in all ages: he must needs think the injury offered by some men, to be unsufferable, who esteem all corners equal to the church for this use, all persons as convenient as those who are elected and appointed to this end, and senseless effusions of idle, reiterated, unhallowed, indigested prayers, as available in the ears of God, as the best either places, persons, or order, that the Church hath. This being the dangerous policy of sathan, to frustrate the Church of so great a benefit: and because no man d●●st be so impious as absolutely to condemn public prayer, to stir up those who should draw the people, both by example and precept to a contempt of that form, which taken from the purity of all times, is worthily thought by the Church, a liturgy most reform, whereby, we must serve God: and doubtless not to lay upon them a greater burden, than the weight of this sin doth necessarily impose upon the consciences of such, who are and have been, the authors of this contempt, we cannot easily be persuaded otherwise; But what profanes hath crept into our church, what unhallowing of the Sabbath, what want of reverence in divine Service, what loathing of prayers without Sermons: in one word what Atheism, or Hippocresie is in all states in this kingdom, hath (originally) proceeded from this fountain, the bold and unhallowed despising of the Communion Book; 
Anno. 27. Eliz.  whilst in the mean time, they have offered unto the Parliament in the days of our late Sovereign, a Book of the form of Common prayers, of which, we dare not (as yet) give that testimony, which truth compelleth them to give of ours; 
T. C. lib. 1. pag. 131.  That gross errors & manifest impieties is taken from it.  
But seeing all of us agree in this, that a Prescript form of prayer is convenient and necessary for the Church (they only permitting a greater liberty, for us than we do) both because it bringeth much advantage to have the people familiar with those prayers, which concern all; and that they may not say Amen, to any thing that is unsound (a thing justly to be feared whilst men have no better direction but the sudden motion (as they call it) of the spirit, and lastly because uniformity in this worship, is best befitting, them, whose doctrine and religion is all one, we cannot but both marvel at them who devise continually new forms of prayer, in their public service, injuriously deprave in sundry points, that Liturgy, which in the judgements of moderate, and wise men, is both least different from antiquity, and withal most absolute for perfection, of any that is used in the Churches reform at this day; and how soever it lieth not in the power of any one Prince to prescribe an Uniformity of worship, over all Christendom (a thing happy to be prayed for that the whole Visible Church in doctrine and Ceremonies as it hath but one faith, one Lord, so it had but one heart, and one mouth: yet doubtless in the limits of the same kingdom, it is possible, easy and very necessary, 
Conci. Lat. sub Inno. 3 cap. 13 Concil. Lugil. a Grego. 10. Concil. Carth. 3. can. 23.  that the manner of divine Service be precisely one. For seeing wise men before us, feeling those harms which we fear have ever accounted (which the common people do now) a new Liturgy to be a new religion, (the form of worship being divers though the doctrine be the same) and therefore ever prohibited all new manner of assemblies, it ought not to seem strange, if our magistrates heretofore have forbidden all Conventicles, (and such are all those who assemble to worship God after a manner not allowed by the law of the land) or that in this they have dealt either rigorously, or against law, for as one saith to the furtherance of religion, men may and aught to assemble together, 
Martianus jurisconsul. in lib. 1. de Colleg. Illic.  so long as it is not against that Law, whereby unlawful societies are forbidden; but when danger may arise from the hazard of a new worship (by the example of him, that forbade all private Sacrifices, 
Novel. 58 ca 8 siquid in sua domo. 
Ne forte aliquid contrafidem aut p minus studium fit compositum Concil. milevit sub Inno 1. can. 2. Leu. 17. Deut. 12. 13. Magistri erroris existunt quia veritatis discipuli non fuerunt. Nemo privatim deos habes fit. Lex. 12. tab Amil. pro Plutarch Thacid.   in private places) wise men have thought it not safe, for every man to take liberty to have private chapels.  
The counsel before this having made this Canon, that all Clerks which minister or baptize in private Chapels without the allowance of the Bishop, were to be deprived: the equity of this for prevention of all new Worship being from that law, Take heed that thou offer not thy burnt offerings in every place that thou seest: a facility in permission of which abuse hath filled the Church of God with Contempt, Profanation, and Confusion of all worship: This being in justice the punishment of these men, that because they wanted Modesty to be Scholars of Truth, they were filled with Pride to be Masters of Error. Antiquity thought Alcibiades worthily condemned for this fault, that he took upon him the use of those sacred mysteries in private, which the Athenians thought unlawful; thinking him by this means rather to use conjuration, then to exercise Devotion: the wisdom of all, aiming at this, 
Seperatim nemo habessit deos neue novos sive advenas nisi publice ascitos privatim colunto 12▪ Tabul.  that Innovation in Religion, was no way safe: and that liberty for private assemblies, to the contempt of public, was in all likelihood a means to invent, as many sundry religions, as men had fancies.  
And howsoever the number is not many, which misliked all set forms of Prayer, and their reasons not much stronger that refuse ours, and so consequently whether we take account of our adversaries, in this cause, either by weight or number, there can be no great danger: yet for a further satisfaction to all such, whom either ignorance, or credulity hath made our opposites, 
Sundry Martyrs in Q. Mary's time. divers Bish. of our nation in Germ.  we are willing first to let them understand, what the Liturgy of the Church of England is, and then that in our opinion, there is nothing either superstitious, or unsound contained in it. And howsoever sundry times, by men of great learning (whom I presume not to mention without honour) this Book heretofore hath been strongly defended, 
My L. his grace in def. of the answer to the Adm. M. Hook, lib. 5  against all her adversaries, yet it shall not I hope, be offensive to any, to let the world understand, that the greatest & most bitter reprehentions of this book, have been stirred up (through want of Charity, misaplying some places) even for matters of small weight; at what time the virtuous King Edward had restored this Church from the burden of those Ceremonies, wherewith she lay grievously oppressed, the care and consultation of the most learned and religious in that age, framed by authority A public order for prayer and the Sacraments to be used in this Church.  
This continued not long (good things for the sins of the people being showed unto the world but they not suffered to enjoy them) before the most religious in this kingdom, whom persecution pursued, and opportunity gave means to escape, beetooke themselves to the mercy of that Lord, whose truth they desired might be kept inviolate, and planted the Church in a strange land: for that favour which they found as a comfortable refreshing in so great a storm, we and our posterity shall say (for saving the bodies of the living, as David to the men of jabis Gilead for burying of the dead) Blessed are ye of the Lord that ye have showed such kindness unto your Lord Saul, 
2. Sam. 2.5. 6  that ye● have buried him, therefore now the Lord show mercy and truth unto you, and I will recompense you this benefit, because ye have done this thing.  

1554 june. 72.  The first place of their abode where they found favour to plant an English Church was at Francford; where joined with the French and others they overhastely fell in love with the orders and Liturgye of those Churches: which because the English at Zurick, and Strausburge, did not; but rather with wisdom and moderation (as they were) so desired to retain the shape and the fashion of an English Church. 
Knox & others  Bitter contentions arise amongst them, only for retaining or rejecting of the Communion book; Those who came from Geneva, being desirous to rest upon Calvin's judgement, who was in a manner, as the oracle of God to all Churches that were reform, translated into latin the Liturgy of the Church of England, 
Discourse of the trouble at Frankford. pag 28. Knox & Whittingam. Discour. pa. 35  and sent it to him to have his Censure of it. Neither did their description much differ, from that which is used at this day: whereunto it pleased Master Calvin to give this answer; In the Liturgy (saith he) I see there were many tolerable foolish things; by these words I mean (a strange meaning) that there was not that purity which was to be desired; these vices though they could not at the first day be amended, yet seeing there was no manifest Impiety (mark it) they were for a season to be tolerated; Therefore it was lawful to begin off such rudiments, or Abcedaryes; but so that it behoved the learned Grave and Godly Ministers of Christ, to enterprise further and to set forth some thing more field from rust, and purer; If godly religion had flourished till this day in England, there ought to have been a thing better corrected, and many things clean taken away; now when these principles be overthrown and a Church must be set up in an other place, where ye may freely make an order again, 
From Geneva jan. 20, 1555.  which shallbe apparent to be most commodious to the use & edification of the Church etc. We will not take upon us to censure this letter, only we see not how the same things could be thought in his judgement Foolish, & yet termed Tolerable in a Church Liturgy, or how they are called vices, which notwithstanding he freeth from manifest Impiety, or if that this liberty of reformation were to be given where a Church was to be new set up, how it could be agreeable to them who still I think desired, to be a part even for outward ceremonies, of that Visible Church, which then suffered persecution in England. But it sufficeth in these troubles all were not of one mind, the most and the best were before their departure and in their banishment, after their return, Zealous, discreet and learned maintainers of the Communion Book. 
D. Horn. D. Lever. D. Humphrey. D. Sands. D. Grindall. D. Cox. D. Scorie. D. jewel.  And most of them afterward became worthily worthy governors in this Church. For God who saw their Fidelity, constancy, and truth, rewarded them seven-fold into their bosom, this book then (but somewhat purer and more reform then at that time) is that huge volume of Ceremonies (for I use their own words) which is in their opinion unlawful, & Idolatrous but in ours a most holy, and chaste form of Church Service, and least in this case, our opinion and defence, 
In his conference betwixt him & B. Gardiner. janu. 22. 1555. Act & Monu▪ fo. 1521 Note that this censure of D. Tailor martyr was given in England within 2 days of that censure which M. Calvin gave at Geneva.  should be thought but the corrupt flattery of those, who are or hope to be advanced by the present time, the wise and grave approbation of the holy Martyr Doctor Tailor, is fit by us to be alleged in this place. There was (saith he) set forth by the most innocent King Edward (for whom God be praised everlastingly) the whole Church service with great deliberation and the advice of the best learned men of the Realm, and authorized by the whole Parliament, and received and published gladly by the whole Realm, which Book, was never reform but once and yet by that one reformation it was so fully perfected, according to the rules of our Christian religion in every behalf, that no christian conscience, can be offended with any thing therein contained, I mean of the Book reform. Thus far Doctor Tailor, 
Vide Bucerum Cranmerum. Ridleum.  and shall we now make light account of so honourable a Testimony, or alter these things only to satisfy the unreasonable fancies of some men? nay surely in that most memorable Act, of our gracious and dread Soveraingne, (whose wisdom appears in these Importunate suits, like the wisdom of Solomon) there is no one thing which shall heap more honourable and everlasting glory unto his name, which is, or can be a greater blessing, to this land, a more religious duty towards God, a more thankful requital of all the favours that Queen Elizabeth did perform unto him, 
Vide librum nuperim●ressum  then without any alteration or change in the strict commandment of publishing this order of common prayer, in any matter of substance. Let thy dew (O Lord) from above fall down upon his head to make him wise in the councils of thy law, sanctify his heart with the reverend and holy estimation of thy truth, make his wisdom powerful against all achitophel's; perfect (O Lord) and bless these beginnings, that we and our posterity (without change) may worship thee in this land, so long as the son is before thee; that it may never sound in tents of our enemies, that thy worship (as erroneous) is now altered which in mercy thou hast protected forty and four years in the happy days of Queen Elizabeth. And surely reason must needs tell us, that if we should over easily yield to alter what peradventure they wish, doubtless the same reproof, must justly fall upon our own Liturgy, of Variety, uncertainty and Inconstancy, which one layeth very truly upon the Roman Missal. 
Sutlif. de mis●a. pag 146▪ This letter was sent Novem. 28, and subscribed with 16 hands to them of Frankford.  Besides it were as they of Strausburge wrote of them of Francford, to condemn the chiefest authors thereof who most of them suffered as Martyrs, it would give occasion to our adversaries to accuse our doctrine of imperfection, and us of mutability, and the godly to doubt in that truth, wherein before they were persuaded, and to hinder their coming hither which before they had purposed. Thus far did they of Strausburg wisely answer to them of Francford, 
Si per omnia precationum sanctorum verba discurras quantum existimo nihil invenies quod non ista dominica contineat & concludat oratio, etc. Aust. epist 12. ad probam viduam.  so that we may safely conclude, and say of this Book, as S. Austin doth in another case, if thou runnest through all the words of the holy Prayers, I suppose thou shalt find nothing which the Lord's prayer doth not contain and comprehend, therefore we may in other words speak the same things in our prayers, but we may not speak contrary things.  
Yet because reason hath not been sufficient to restrain the intemperate proceedings of some men, & they think this Church is little beholding unto them (unless they traduce the government and the Liturgy which she useth) for which notwithstanding others out of greater wisdom and conscience have made against the common adversary this challenge; Look if any Line be blamable in our Service and take hold of your advantage: 
Deering against Hard. in a book called a sparing restraint, etc.  I think M. jewel will accept it for an Article; our Service is good and Codly, every title grounded upon holy Scriptures, and with what face do you call it darkness: We are content after the learned endeavours of other men, to add some thing to those principal points, which in the Communion book is, and hath been misliked by them, that to whose hands the writings of other peradventure come not, this short answer to such, may give some satisfaction in the principal things which they do mislike.  
1 The form of the Liturgy of the Church of England, is taken from Antichrist.  
We are sorry that their weakness taketh offence at that which we hold as an honour, and a virtue in the Church of England; namely that we have so sparingly and as it were unwillingly disented, from the Church of Rome (for surely by Antichrist they mean her) with whom if the corruptions of that Church would have given us leave, we would have willingly consented in their whole service: which being unsafe and unlawful, we follow them notwithstanding in all, wherein they follow those holy, and ancient fathers which first planted the truth amongst them; And as we acknowledge them our fathers in the Faith, so we are willing even to borrow that from them, which virtuously was used in that Church, when it was worthy to be called our mother● and if now the holy City be become an harlot, 
E●. 1. ●.  yet we (as most Churches) have received light from them, for there was a time, that their Faith was published over all the world, and if now they be at enmity with God, 
Rom. 1.8.  and us, yet we had rather follow the perfections of whom we like not, than the defects and Imperfections of those we love, nay the spoils of the heathe● taken from the Devil, 
Mil. in psa. 67.  are divided to the furniture and ornament of the Church of God. For doubtless as one saith all true Godly men may virtuously use those rites, 
M. Bucer in a letter to Archbish. Cranmer.  which wicked men have abused, howsoever ungodly.  
2 It is unlike the Reformed.  
If they mean Geneva, we cannot but acknowledge both the great mercies of God toward them, and the singular benefit from them to the whole Church. But wherein we differ as there may be reasons in respect of place and people warrantable for both, and without offence, so if difference were a fault it may be as well in them, not to follow us, as in us not to follow them, but the strife for pre-eminence of example, is a weak contention, whereas for Antiquity there is no great difference; we thank God for them, and reverence that truth which is taught amongst them, 
In arg. in Epist ad Galat. Pauli res ipsas sequntur plures nomina rerum plurimi magistrorum.  but it is (saith Master Calvin) a pestilent mischief, when we will have the manner of one Church to be in place of an Universal law. And doubtless if we were as willing to give them our reasons, why we cannot conform ourselves to the orders of that Church, (as some amongst us have be● violently bold, for to urge us to it) surety the world would think, we had rather a desire to reprove them, then to amend ourselves: an Uniformity in all Churches were to be wished, but it is not ever absolutely necessary, 
Consentimus in eo quod convenit non in eo quod receptum est.  where the form of the common wealth is not all one; in this case all being lawful, that is best that is fittest for us.  
3 The reading of Epistles and Gospels so cut and mangld.  
That we read them at all is that which they do mislike, but seeing men are easily wearied in those duties, that are best, and Prayer making us apt to fall into Speculations. concerning God both that our weariness may be less, and our thoughts more sound, and more agreeable to the present business, those wise men that have been before us, have chosen lessons, for the Church, as also Epistles, and Gospels, suitable to the present time and occasion, that as Prayer maketh us fitter to hear; 
just. Martyr. 2. Apol. Tertul. in apol. cap. 39  so the hearing of these, may make us likewise fitter to pray. To read Scriptures in the time of divine Service, we hope (being ancient and of such use) their wisdom will not much mislike, and if the name of Epistle and Gospel do offend, they cannot but know that the original of this both for the name and the thing was from Paul himself, commanding the same Epistle, 
Colos. 4.16.  which he sent unto the Collossians to be read in the Church of the Laoditians. And of that to the Thessalonians he saith, 
1. Thes. 5.27. S. Aust. in many places mentioneth this custom to be ancient and usual. De civit. lib. 22 Ser. 236.  I charge you in the Lord that this Epistle be read unto all the Brethren, the Saints. From which custom the Church having appointed that portion of Scripture (which circumstances being weighed) is then fittest to be read unto the people, as if it were directly sent unto them (thereby procuring their attention) is not unfitly termed by the name of Epistle, to these as S. chrysostom noteth, the Minister stood up, and with a loud voice cried (let us attend.) 
Stat minister, comunis minister alta voce clamat attendamus. Chris. Hom. 9 in cap 9 Act. Luk. 4. Act. 13.15.17.18.  In one word the original of this custom which so much offends them, hath better likelihood of warrant from the Hebrews (than their Sanadrin) seeing it was the custom amongst them, every Sabbath (which continueth yet in their Synagogues) that some thing is read out of Moses or the Prophets. And we hope the name of the Gospel shall not displease them, unless they be offended with Glad tidings, and if to read only so much as fitteth with the present occasion, be to cut and mangle, their wisdom can tell that division of Chapters, is not so ancient, that it may not be altered, and their practice is usually to read sometime, but a part of a chapter, sometimes two, as the matter itself hath dependence with it.  
4 It maintaineth an unpreaching ministery, by banishing preaching under the colour of long prayer.  
To accuse us of long prayer, will little beeseeme them, who are long and tedious. If we esteem not of Sermons, as we ought it is our fault; And doubtless if there had but been that respect in them, which was in us, to a thing of so great use, surely many of their sermons, would be shorter, and much better: we are content that they shall extol either them, or themselves, but withal let them remember, that the Church of God hath as much need, sensibly and orderly to pray, as to hear a Sermon, wherein if it shall be only over-short, 
M. Hook.  (being a duty solemn and public) the world will learn to think that we make little account of that, whereunto we allow so little time: words surely how few soever are then long and peradventure tedious, when they benefit not the hearer, but whosoever speaketh much, and by much speaking doth much edify, doubtless is undeservedly blamed for much speaking.  
It is likely that they who labour for much time, to be long in preaching, are of more singular ability than other men, or intent to trouble their hearers with impertinent discourses: 
Nemo paucis explicat quod ●on recte intelligit. Eras. in praef. in Arnob in Psalt.  or else that they cannot express in few words which themselves before do not rightly understand. But seeing the general fault is, that we are swift to speak, and had rather that the people should hear us, than God himself; the time which we think overlong for divine service, is accounted overshort for to utter our own fancies: but such Sermons are far less than prayers, to the Edification of God's Church.  

The Collect on Trinity Sunday.  5 That we pray (without faith having no promise) that we may evermore be defended from all adversity.  
If either we know some adversity against which we may not lawfully pray, or that there be some adversity which is not evil in it own nature, or some evil that is not to be shunned by us, or what we would shun that prayer is not a means for to escape it: 
Aliud est petere liberationem presentem aliud est petere liberaria male pen●presentis  if all these or any of these can be proved, we refuse not to forbear to ask; That we may be defended from all adversities But seeing that the same things which when they happen both we endure with patience, and God is able to turn them to our great advantage, yet because we neither know our strength (unable of itself to overcome the least trial) and that God hath promised, 
Psal. 91. Math. 6.  that no evil shall come nigh our dwelling, we pray but deliver us from evil, that is, defend us from all adversity: to think we may pray for nothing for which we have not warrant in Scripture is peradventure an error.  
6 Which for our unworthiness we dare not ask; 
12 Sunday after Trinity.  a note of a servile fear.  
There is no virtue that better beeseemeth suitors then humility, no humility better beeseemeth suitors to God than the unfeigned acknowledgement of our own unworthiness, wherein if we should rest, it were needless to ask, seeing there must be a hope to receive, aswell as a sense of our want: so that whilst we have confidence to obtain that in Christ's name, which for our own unworthiness we dare not ask, we rather express the loving humility of Sons, than the fear of servants; but it is marvel how they can say, 
T.C.  & think; That there is nothing which in his name we dare not ask, being needful for us, seeing they deny that it is unlawful to pray to be delivered from all adversity.  
7 To be delivered from Lightning and Tempest (which T.C. calleth Thundering) when none is nigh.  
Doubtless we have greater reason to fear, and so consequently to pray against these, than any other danger of this life: 
Si quoties homines peccant  It is the fearful executioner of God's wrath, manifested in the giving of the law, to teach the transgresser, what he must expect, we want not examples; The Heathen knew it, dangers above the means of man's wisdom to prevent, are only to be escaped by prayer.  
8 The Singing nunc Dimittis, Benedictus, Magnificat, we know not to what purpose.  
You cannot but know to what purpose they were first made, and that the occasion of their first making, was the memory of a benefit, not fit ever to be forgotten: the Church in this performeth, and learneth a duty; by the same reason we may not read the Psalms of David, unless we were in David's case: In Scripture the fence is one, but the use & application is divers, & yet warrantable.  
9 The Litany all Popish.  
We cannot do our adversaries a greater honour, then to make them the founders of these Prayers. Whether Mamercus or Gregory, made them it skilleth not. The general calamity of the Church was the cause, and seeing the presumptuous iniquities of these times, may justly cause us fear what we feel not, we have as much reason to pray to be kept from them before they happen, as to have them removed when they do happen.  
10 Gloria Patri and Athanasius creed to what use?  
To give honour to the Trinity; for as they were made to teach the Arrians to confess what they believed not, so they are for us to praise & express what we do believe.  
11 To say after the Minister is a loss of time.  

just. Martyr 2. Apol.  That Scripture which commandeth the people to say Amen, doth not forbid them to say more: custom and example tell us that this loss is to the people an advantage, 
Basil. Haxame.  whose universal consent expressed by their voices, is like the roaring of the waves against the sea bank.  
12 Baptism by women commanded and allowed. Nay rather forbidden, and the action not allowed, though the act be.  
We are sorry if any inconsiderately and presumptuously do it; but being done (we hold a greater necessity of Baptism) then that we dare think them, fit to be baptized again. Herein if there be any fault, surely it is not a fault in the Communion book.  
13 Private Communions to the sick.  
If the Minister and the sick person communicate, how can they call it private? for there be not many, yet there are two: and where two or three are assembled as they ought, they need not doubt of the blessing of a Congregation: but seldom so few are, and things of that use, in such extremity desired, it is Tyranny to deny them, for the not concurring of some solemn, and convenient circumstance.  
14 Churching of women. And that Psalms appointed. 
Psa. 12●.   
If that Childbirth be a curse for the labour, and sorrow in it; because then (naturally) an enemy is borne to God's kingdom: if many hardly escape those dangers, which fitly are called by us labour and travel; how can w● but think it convenient to give thanks and in that to acknowledge the author of their safe deliverance to be the Lord, who protecteth his own day & night: they look not at any means upon earth, but unto the hills from whence cometh their help.  
15 Holidays a superstitious honour to Saints.  
No, a memorial of that benefit which the Church hath received by that particular occasion; which therefore it wanteth not warrant to appoint, as occasions of mercies, and deliverances are new, so new solempnities: and therefore we will ever say, This is the day of the Lord; 
Psa. 118.  and sing praises unto the Lord: the fift of August, and the four & twenty of March; for in them the Lord hath done great things for us already, whereof we rejoice. 
2. Kings 7 9  Let the leprosy of those four lepers cleave unto us, if we hold our peace, from Psalms, and thanksgiving, 
Luk▪ 19  seeing it is a day of good tidings: for surely as Zachous heard Christ speak, so God shall hear us thankfully confess, that this day Salvation is come unto this land: 
Luk. 2.  for he that is mighty hath magnified him and holy is his name.  
16 Reading of Homilies and Apocrypha.  
If they serve to edify, why do they refuse them; if they be not Canonical, neither are they so esteemed. If nothing be to be read in the church but Scripture, 
Discourse of the troubles pag. 133.  why is it a law amongst them, to have their orders for governing the church, read publicly, once every quarter▪ the supposed errors in the Apocrypha maketh us with the warrant of the Church, to refuse them; for Canonical scripture to inform our faith: but the excellent precepts that are in them, make us by the same warrant think them profitable, to be read for to reform our manners.  
17 The Ring in Marriage Superstitious.  
To finish an act of that solemnity without some visible and significant assurance, as it were no wisdom (seeing vows were never thought so firm as when they received a strength from some outward action,) so many reasons are given, why this ceremony is most fit, and less harmless, both betokening the affection of the heart, the linking them together unchangeablye, the continuance of their affection, without end, the purity of that ordinance which is heavenly, and last of all, an humble submission to the ordinance of that Chrurch, which hath authority to appoint ceremonies, and hath appointed this as one most fitting to the gravity of this action.  
18 
In Baptismo regeneramur ad vitam post Baptismum confirmamur ad pugnam Euse. Emissen.  Confirmation unlawful.  
What we promise by others in our Baptism, that we then undertake in our own names; and remembering the conflict we have undertaken, we come for an addition of new forces, in Baptism we are regenerate to life, but in confirmation we are strengthened to battle: memorials to this are not, nor are not to be thought needless, for many know they have names, who little remember that they are baptized, but whom the Church on earth hath once received to be her children, she ceaseth not to pursue with favours and helps, until she delivereth them to their father, which is in heaven.  
19 Burials are heathenish, and superstitious, either in meeting the dead body with prayers, mourners, and such like.  
It is well beseeming that hope which we have of the Resurrection, and in this the living receive profit, though the dead do not. We esteem the bodies of the faithful, as sometimes the vessels of the holy Ghost, we hold them fit to be laid up, 
Non amissi sed premissi fulgent. Disperandi sunt ut absentes non deplorandiut mo●●ul.  not to be cast away, and though they are not lost but sent before us, yet we sadly lament our want, and their absence, though over vehemently we mourn not as those that had no hope, we may wish for them, because they are not with us, but not too much lament for them, because they are with God. This stoical age, need not this doctrine, it is sin to forget that we are friends, and christians.  
20 The Priest prayeth for the Prince, and the people answer of another matter.  
That prayer which we offer up for that power upon earth which doth rule over us, if the people answer with this voice (and mercifully hear us when we call upon thee) is no fault to be done, and peradventure were a fault not to be done. Little things will offend them, who can be so curious to mislike this.  
21 Crossing in Baptism Popish.  
And yet to baptize using the sign of the Cross is not popish. 
Standon in the Register. pag 409.  We are not of their mind who think the cross whereupon Christ suffered was like Pythagoras letter, neither is this crossing a sacrament though it put us in mind of our manful fight under the banner of Christ crucified, we use it not as bestowing a grace upon us but thankfully remembering what was done for us: a Sign that may be used amiss, we can forbear if it please the Church, but in the mean time we can and do use it with obedience, because we do know how.  
22 That all may be saved, all travailing by land, or by water.  
It were pity but their mouths were stopped who forbid us to pray that all men may be saved. It is the revealed will of God; and although we know that all are not, yet because we know not exactly who are, and that our desire is extended without exclusion, equally to all, in that sense, as our saviour willeth, so we wish and desire, that all men may be saved; for those that travel if a blessing come upon them, whilst they travel to good ends by land, or by water (and this for our prayer) the church hath an interest by the communion of Saints; if they travel to evil ends, and find success, this mercy serveth to make them better; and therefore as we pray that God would strike through the loins of those, who rise up against him and against his anointed, so whilst we know not definitively who are such, Indeffinitly we pray for his defence, to all those (which travel by land or by water) where politic respects, or Gods revealed will particularly forbid not, their Charity commandeth for to pray for all.  
23 Bells and Organs are from Popes.  
To refuse them for that reason were rather malice than wisdom: for seeing the one calleth by the sound the people to the Temple, the other by sounding, furthereth the praise of God in the temple, it is not their author, that can be a reason to make us mislike either: they aim at some other end whom so harmless inventions can so much displease. That we worthily lamenting our sins, may obtain of thee perfect remission; 
In the Collect for the first day of Lent. Regist. Pag. 82  they tell us not in this, what they do mislike, and therefore we will accept of their gentle allowance, wherein they say this requireth a favourable exposition, & that the words were well meant, as they were appointed for us.  
24 On Christmas day it is said thou hast given us thy Son this day to be borne of a Virgin; the same words we use all the week after, as if Christ upon every day, had been borne a new.  
I hope it is not the memory of his Nativity that doth displease them: If this day, when perhaps it was not, be that which in this they do mislike, the Church tieth no man to so strict an acception of this day, as if it were meant this very particular day, but that it may without offence, be understood of the solemnity of that feast, if they have learned to think and to speak otherwise, we have no such custom, neither the Church of God.  
25 Scripture openly abased to show a necessity of Baptism, from that place (except a man be borne again of water and of the Spirit.)  
We hope a necessity they will not deny of Baptism and if this place be not sufficient to prove it, we will be, ready to afford them other; if this be that which offends them, our interpretation of it; other have told them concerning this, (wherein their negative is all that is alleged) that in expositions of Sacred Scripture, where a literal construstion will stand, the farthest from the letter is commonly the worst.  
26 That we pray for the dead when we say remember not O Lord our offences nor the offences of our forefathers.  
No, but because God punisheth temporally sons even for the iniquities and transgressions of their fathers: as the infants in the flood, 
john. 9  & in Sodom (which they well knew who asked our Saviour (who had sinned this man or his father) and that we go on for the most part to fill up the measure of our father's sins, which must fall heavy upon us, when it cometh with a double force, therefore not for them but ourselves we say: Remember not O Lord our offences, nor the offences of our forefathers.  
27 Out of the Collect upon Saint Michael's day, prayer is made for the help of Angels.  
And why not? doth any man think that they do not help us (being ministering spirits?) and seeing he hath given his Angels charge over us, may not we pray to have their assistance: we only ask them as Christ, thinkst thou that I cannot pray to my father, 
Math. 26. 53.  and he will give more than twelve legions of Angels.  
If any thing be misliked besides these, (these being but small occasions of so great a difference) our Church doubtless hath many which are able and willbe willing, to give them what satisfaction they can demand: but if it offend them because it is ancient, or solemn, or sober, or charitable, we are sorry for their weakness, but we had rather offend them, than the whole Church of God.   

CHAP. XIIII. ¶ Of Toleration of divers Religions and how far dissenting opinions from the true Christian faith may and aught to be permitted in one and the same kingdom.  
THere are few kingdoms in the world which have not at some times diversities of religion nourished and brought up in the bosom of them: for the envious man whilst others sleep, is watchful and diligent to sow tars: & these usually either in mercy, or for their dearness, to that which is good, are suffered to grow, till the time of harvest. If natural bodies of men either had no diseases, or that rest were not sometimes available to procure their health; Wisdom were a virtue in Physicians of little use, and undoubtedly patience would be thought Sloth. But seeing the eyes of council in all evils that are, look not so much what they be, as what they may be: and that the best perfection which human endeavours do, or can receive, is from that leysurable maturity, that times afford, (moments and instants being only fit either for powers infinite, or for weakness that is furthest from them) all men have as much reason not over hastily to censure what the wisest do, as the wisest have warrant and example, not over hastily to perform what they do intend. Few do or can doubt, but that the foundation of all happiness to a realm is true religion: it is the walls of defence to the greatest kingdoms, Princes have their best security from this, both for Crown and Sceptre, and their adversaries shall all fail, in the justice of the highest, that do rise against it. The power how to ordain that worship which God requireth and man oweth (which we call Religion) is neither in our weakness to invent, nor being taught and instructed in it, have we willingness or strength to yield an outward obedience without laws. As the care then of this in all kingdoms chiefly concerneth the Prince, so the best entrance and assurance to the well performing of this duty, is the sanctification of of the Lords Rest. Without this, the slumber of peace shall be no prosperity, health shallbe but a sweet poison to make us distaste what doubtless would be better for us, and in the end, the felicity of such states, shall but resemble the grass upon the house top which withereth before it be pulled up, and their fair day shallbe suddenly over cast, or concluded and shut up, with a black and a long night. Where it is easy to err, seldom do men look at vices with so much severity, as where it is not: custom having both the Privilege of a multitude to be without shame, and the lenity of a pardon, because few men think it a duty to be honest, where the most are not, or that to be an offence in one, which is the fault of all.  
Now the persons of men being swayed many times to error, by lighter occasions then mere fancy, and all men desiring a Religion, yet most careless of the means that do lead unto it, and nothing surer to find more resistance, than that counsel that crosseth affection or custom: it must be a consideration of great consequence, to further (by an absolute unity) the true Religion: no examples being suffered that do lead from it, and all men to be truly taught, that they neither can with happiness want this, nor without misery think this to be any other, saving only one. But because all men traduse (even without respect of nature) that devotion which they see in others, who look not the same way that they do, it shall not be amiss, to consider, who, and what they are, that usually descent in religion in any kingdom. And from the Prince and the state, what favour, toleration, or respect is to be had towards them: for seeing all men (though their Religion be false) have reason both to love, and to be earnest for the religion which they profess, it cannot be in a realm where divers stand diversly affected towards this, but that all will look with a jealous eye at the state, and either obtain or procure equal freedom of that which they call their conscience, to themselves, or complain as suffering a harder persecution, and peradventure be ready when opportunity shall serve, to become Traitors. But because even the most absolute Monarches, have not an undependant liberty, to incline with mercy towards these in this case, as much and as far as their princely Grace could be content to yield: it shall not be amiss for the satisfaction of those, who importune & hope for favour in this kind, if we let them understand, who they are that do hold diversity of opinion, concerning Religion in any kingdom, and what favour and toleration may and aught by the Prince to be granted toward them.  
And because we have heard, the greatest Prince in the world tell us, that Kings are Physicians in this kind, we may safely resolve that where Patients & Diseases are not all one, there the remedy & the cure is not all alike. There may be in a kingdom (for we are not now to speak either of Hippocrits, or open profane people) Heathen, idolaters, Heretics, those that err and fail in some points of Religion publicly professed in that state, and lastly upright and true Christians. Toward all these (if all happen to be in one kingdom) as peradventure Poland can tell they are) the state is to carry a divers respect, both for the curing of them that are thus sick, and for the safeguard of those that are yet whole.  
Heathens or Infidels we call them who profess not at all the Christian Faith, as jews and Turks: idolaters such as have in doctrine and worship Superstitiously fallen back, from the true Religion of Christ: in place whereof either Saints, or reliquys, have a great part of that honour which is due unto God only, such are a great number of the Church of Rome; these usually we call by the name of Papists, and so we must term them in this Chapter. Heretics are they who strike through the very foundation of religion, and directly gainsay some article of our faith, and are or have been condemned, by some general council, as Arrians, Eunomians, servetians, Anabaptists, and such like. Yet in these all are not alike, some being Seducers, and others by them simply seduced. The next are those that err, being or seeming to be infected with some error, but such a one as yet is not condemned as an heresy: as betwixt the Lutherans and the Zwinglyans, about the Sacrament, both holding each other to err, whereas neither sentence as yet hath been lawfully condemned. To these may be referred all those erroneous opinions, which take not away the foundation of faith. lastly those whom the Prince knoweth to be virtuous, and sound: not infected with any heresy or error, a several respect is fit to be carried toward all these.  
Concerning the jews a Prince may lawfully permit them to dwell in his Kingdom, and to traffic in it, so that marriages with Christians, communicating with their religion and all nearer familiarity betwixt such, be denied unto them: these were the limitations which were set betwixt them and the heathen, by the law of Moses, the laws of Emperors have permitted the like; some of the fathers but especially S. Austin, was so favourable toward them, that he allegeth several reasons, for the doing of it; first that above others they had the promise of Salvation, and though their case be lamentable, yet it is not desperate, for even at this present, there is a remnant according to the election of Grace; for God is able to graft them in again. For I would not brethren that you should be ignorant of this secret, lest ye should be arrogant in yourselves, that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in; for that prayer saith Saint Austin, was made for them: Slay them not lest my people forget it, but scatter them abroad among the people, & put them down O Lord our defence. 
Pf. 59 11.  There cannot be doubtless (and so they are dispersed in most kingdoms) better objects to consider the justice & the mercy of God, than they are justice to them, mercy to us: and that we unless we repent, we shall likewise perish. But concerning the permission of Synagogues unto them, all men are not of one mind: seeing daily in them blasphemies are uttered against our saviour Christ; yet we doubt not to affirm, that these may be granted with some cautions, as only to read the Scriptures, and to pray, but not to teach, where the reason for them, and the Turks to have Temples, is not all one: seeing these both have the promise; 
Council 4. Tolet▪ sub Honorio primo. can. 56. De Cret. dist. 45. can. 5.  Call upon God, read the Bible, but the Turks do not. If Kings for intolerable exactions, as hurtful to their state, banish them out of their realms, it is lawful, and yet if otherwise they permit them, surely in neither they offend God. Charity ought to make us careful to instruct them in the way of truth, but unwillingly we dare not compel either them, or their children, to be baptized.  
2 The next are idolaters, to whom we deny not, but permission if it please the state, may lawfully be granted to live amongst us. Yet even these with the same limitation as the former were, neither that we communicate in their Idolatry, nor be of too great a familiarity and nearness with them, nor be suffered (as some think) with such to contract marriage, for seeing the Infection of Idolatry creepeth as a contagious disease, and that all near conversing, must gain at length, if we cannot alter them, an approbation or toleration of what they like, it is not ever safe (though to permit them in a kingdom) yet to converse any nearer with them, then with mere strangers. But I see not how this can be the opinion of those men, who think it unlawful to shun the plague. But we think not as they do, who hold it less safe to have any dearness with an Idolatrous Church, than with Turks or jews. Imitating the blindness of the Israelites in times past, which had the jews in greater detestation, than the Idumaeans, the Egyptians or the Assyrians; but the wrath of God, was kindled against them for this sin, and the comparison betwixt these, is not all one, where the disstance from true Religion is not all alike. Now a greater question, concerning idolaters is this, Whether a Prince may tolerate and grant Churches to idolaters for Idolatrous worship? One of the best learned in our age, 
Zanch. in decal. pag. 727.  thinketh that to say, it might, so that they abstain from balsphemous Doctrine, and Idolatrous worship, were in his opinion not to answer ill; but seeing the custody of both the tables, is committed by God unto virtuous Kings, and that pure Religion, is or aught to be, 
Deut. 17.18.19  the principal part of their care; seeing they bear the sword of authority to make such to fear as do evil; and that few evils are worse than Idolatry, we say it is not lawful to permit Churches to idolaters, but rather to overthrow their Idols, & superstitious worship; yet not their Temples, but to convert them to a holy and a better use, a du●tie surely well performed as it hath and shall be the honour, and happiness of virtuous Kings, so it is not a work to be permitted to the audacious, violent, and unruly multitude. Neither do we think all overthrowing of Idolatrous Temples to be unlawful, seeing those which virtuously Constantine the great did only shut, and julian afterward did set open, Valentinian and Theodosius did worthily pull down.  
It was fatal To David's house, 
But we plead not as that harlot before Solomon, dividatur. All or none. Pag. 117. Henr. 3.  Salomon's promission of two religions; and we will require no better testimony to disprove this, than the eloquent oration of the league, to the King of France; a speech surely as fit for us if either there were danger or fear of so much evil. Your Majesty (saith he) looking into the memory of things past, may sufficiently perceive, that as long as France hath been united under one Christian religion, she hath made her glory & renown spread through all countries: she hath caused her valour in arms to be proved & felt in all places of the world, she hath always been victorious over all the enemies of Catholic religion and hath done so many honourable actions, and achieved so great and happy conquests against Infidel's, that it 〈◊〉 such glory among the Asians, Africans, Indians, Persians, Tartarians, Moors, Sarrazins and others, that all the Christians in Europe by them are called Frenchmen, for that because those strange Nations, have only felt the arms of Frenchmen, they have also comprehended all the Latin Churches under the name of France & Frenchmen. But since France hath been divided and rend with two Religions, let us see how much it hath lost of her ancient renown she that commanded a great part of Europe, that conquered countries f●r distant from her, that at her only name, made divers warlike nations to tremble, is found since this unhappy and unfortunate division, to be reduced into such extremity, that in the middle of her breast, she hath received foreign powers, she hath in a manner received the law of her neighbours, and of her enemies: & that cruel turning her sword against her own entrails: & although she was Invincible in respect of all other Nations, she is now herself so Embased, vanquished & overthrown, which is the fruit that this venomous plant of new opinion hath Induced which seemeth to be at the point ready to give more dangerous thrusts, if according to to the expectation which we all have conceived of your wisdom & piety, It pleaseth not your Majesty speedily to take order therein; much more was uttered to this effect showing the opinion which they have for any Toleration of divers religions, which since some of them in other places have been well content earnestly to solicit that they might obtain, it was the error of S. Austin, to think that men by violence ought not to be compelled to the faith▪ But after seeing many cities of the Donatists converted by the Imperial laws, and returning to the true Church, he thought severity fit to be used, where linity, and mercy would do no good. The next are Heretics who are neither simple Infidels, nor idolaters, but obstinately erring in some fundamental point, these neither fail all alike nor fall all at once For the beginnings to slide in this case are easy, & thought to be without danger, whereas in the end it is deadly, & such prove Apostates from the whole Church. The Arrians & the Novatians the one denying the divinity of Christ, the other Repentance unto those that sin, were not both a like dangerous, although both by the Church were condemned as Heretics. ●. Cyprians opinion, & some other in Africa, who held such as were baptized by Heretics, that they ought to be baptized again, 
The Reformer boast▪ of 1000 hands. Danger pos, pag. 137.  and some peradventure amongst us, whose errors concerning our Church, are not less dangerous, are to be respected by the Magistrate in a different manner, from such Heresies as Arrius held; with these, persuasions & conferences are to be used, after which if they continue obstinate, Excommunication (the censure of the Church) is to cut them off, wherein notwithstanding to avoid tumults if their number were dangerous, like the Novatians in S. Chrisostomes' time, It were lawful & convenient for the Governors of the Church to be at peace with them, 
Phil. 3.15. Quisquis post veritatem repertam aliquid ulterius diseutit, mendacium querit. Quorum studium in expugnandis heretecis non reprehenderem, si non studio vi●endi plus quam opertuit certa●●ēt. Sulp. Sever. Epi. 27. Seuire se nolle aliquando Donatistae di●eba●t, ego vero non potuisse▪ ●●bitror Aust. Nulla ●●stias● nemanen vulnerae ma● vetadicitur, quia dentes & ungues non habet.  the ecclesiastical authority aiming at this scope, rather to build than to pull down. Concerning the fourth which only do, or seem to err, in some point, that cometh not so far to be thought an heresy, doubtless a greater moderation is befitting such, and violent condemnations are unlawful, until both have been heard with indifferent trial. invectives, alienations of mind, partaking & such like are both scandalous to the Church, enemies to peace, and in the end are little available to find the truth. It were fit all to be of one mind until more warrantable proceedings might resolve our doubts; let us therefore as many as be perfect be thus minded, & if ye be otherwise minded, God shall reveal even the same unto you & after this whosoever he is that seeketh further, having found a truth, laboureth but with pains to invent an error. Their diligence if it were upright, the church could not refuse; of whom now it is like she may say (as one doth of the accusers of Priscillian) their desire to overthrow Heretics, I could not reprehend, if they had not contended more than was fitting to overcome; What mildness they have used, we take it as the speech of the Donatists, who as S. Austin reporteth, said they would not be cruel, but I think they could not: no man counteth that beast meekest which hurteth not, bccause teeth & claws are denied him: but if any man be ignorant, and desire to know, what courses have been taken with these men whom we cannot defend and the state of our Church hath supposed to err; whilst over eagerly they have sought a Reformation of some things we are content for defence of ourselves, in not yielding to all which they demanded of us, and most earnestly from the purified example of some other Church, to let them know, that the Church of England, being to enter into a considetion of those laws, which were thought fit to be altered, concerning matter of Religion, knew by experience both at home, and abroad, that howsoever the best human laws have much imperfection annexed to them, yet overgreat or overspeedy alteration, could neither argue much wisdom, nor be thought safe. For to alter laws of continuance and especially in this kind, must needs with the common sort, Impair and weaken the force of those grounds whereby laws are esteemed to have greatest strength. For if we have neither voice from heaven (the ground of the first alteration in the Apostles time) that pronounceth them fit to be thus changed; neither sentence of wise men, built upon manifest evil; nor clear proof that they in whose hands it is to alter them, may likewise infallibly even in heart and conscience judge them so; upon necessity to urge alteration, is without necessity, to trouble and to weaken the whole stare. But such is the lot of all that deal in public affairs, whether of Church or commonwealth, that which men list to surmise of their doings, be it good or ill, they must before hand, arm their mind to endure it with much patience. Now if it were a fault in the Church of Rome, through a love to some thing that is harmless, obstinately to maintain what is not lawful; had it not been an Imputation to our church from the dislike of those things, which were neither warrantable, nor just, to proceed to an alteration of such, as in the judgement of the best undoubtedly were both. But when experience shall have showed the several fruits of both kinds of reformation, as well moderate with us, as violent rigorous and extreme in other Churches, it is the voice of truth will express itself, even from their consciences; we are they that have hindered the happiness of the Church of England; for the way of peace have we not known. In the mean while not to advise those, whose authority is powerful, and their wisdom excellent, we can but wish suspense of judgement, and exercise of charity, to those that do think otherwise, adutie much safer and seemelier for Christian men, than the over hot, and violent pursuit, of these controversies, wherein they that are most fervent to dispute, be not always the most able to determine; now for the last of those which we termed professors of Religion in a sound manner, as honour and respect is their merit, so doubtless in this Kingdom at this time if they be humble, obedient, and patient, they can want neither.  
Thus much we have written, not that we take upon us either to prescribe unto the Prince what he may, or to direct the State what they ought to perform in this case, but plainly to deliver our own weak opinion which very willingly in all humility we submit to the Censure of this Church.   

An humble conclusion, to his Sacred Majesty and the right Honourable Lords of his highness privy Counsel together with the rest whom it may concern to defend this Church. CHAP. V.  
IT is not the least happiness to a kingdom (if it be not of temporal felicities the greatest) to have a King every way so enabled, that every man's particular case is like enough to come to his particular view; for nature hath made all men to bear with greater moderation that done, which proceedeth from those who do and aught to govern, than from others; & grace (even that grace that cometh from above) hath inspired a greater feeling of each man's particular want & a better understanding of some men's eminent worthiness than can be expected from those (how wise soever) who act but the parts of politic men, in the habits of obedient and moderate advisers, where it is like no man will be overforward to benefit any private man two much, seeing the commendation of whatsoever is well done must of necessity be equally divided amongst many; neither hath virtue (how well soever deserving) in all kingdoms, found always that equal favour at virtuous men's hands, which both she might have expected & in reason was due unto her, because a timorous disposition in all, maketh every man fear, that nothing can be added to another man's greatness, which must needs serve at the length, to make his seem less, because of less use; Now the greatest burden upon earth (Gracious and right Honourable) (next the burden of a troubled conscience) lieth (as ye well know) upon his shoulders who governeth a Nation, rich, wise, valiant and by reason of all these peradventure proud, surely howsoever wisemen have thought all authority a care (because many must of necessity want many helps) both to relieve things past, to satisfy things present, & to prevent things to come; (which no man without care can do, and few with it,) yet surely over those who are either simple, or poor, or servile, or cowardly, the government cannot be troublesome, seeing he commandeth those over whom a little reason is much, & weakness & fear have denied them liberty to examine what is well or ill done; this alone made that easy passage of the Portugese's and the Spaniards into the Indias, which against a nation of less wealth, or circuit, furnished with more understanding, had doubtless been unpossible, if the forces of both kingdoms had been united; such is the willingness to resist in the defence of ancient liberty, where the reason of man by civil education, hath power to discern the quality of that which it doth defend. But in those who are of a contrary nature, & will dare to do much because they would seem not to understand little, there to take a Crown, is to take a heavy burden, & to govern is to rule men, where every particular danger of moment must have a remedy, unless they will hazard by the contempt of some few, the ruin of the whole state; this consideration made Dioclesian, (who was neither the best nor the happiest that ever governed) think truly, that there was nothing harder than to rule well. For if they shall either commit all to others (which no King whose Nation was happy ever did) or take all upon themselves, in both they shall find (if not equal) yet the like, certain, & unresistible danger, therefore well said Saturninus to those that put on his kingly ornaments; friends, ye know not what an evil it is to rule, many dangers hang over our heads; for where in other cases fear maketh men watch, in this men usually fear those that watch over them. I know not a better security in this for the kingdom (God make us all thankful that it hath been our happiness) than a good Prince, nor for the Prince than a good Counsel, nor for all, than profitable and religious laws. These only are left upon earth from men to be the strength and supporters to those that Rule over great kingdoms. It is true which Tacitus saith, that the most weighty labours of a Prince stand in need of the greatest helps; therefore as tyrants in all ages have loathed nothing so much as good counsel, 
Lib. 12. Annal.  bestowing the greatest honours & riches (the just recompense of virtue) upon the worst persons (whose vices served only to make them forget themselves and to ruinate the kingdom over which they governed (so the best & wisest, have ever made choice of such, as were fit to be eyes, & ears, nay tongues & hands, all to be employed for the common good; for seldom (saith one) shall we see great men, 
Raro eminentes viros non magnis adiutoribus ad gubernandam fortunam suam usos invenies. Velleius paters.  not to have the assistance of great Counsel; to govern a great fortune; nay there cannot be in a Prince, a greater argument of wisdom nor a greater safety to the Church and the commonwealth, than in making his choice of a wise Council; some are of opinion that the chiefest reason why Rome flourished so long, was principally this, because they that governed her followed not their own, but the Counsel of the whole Senate. Neither saith Augustus, could any of these things (meaning the troubles of his house that break out) have happened unto me, 
Dionis. Halycar. lib. 2.  if Agrippa, or Maecenas (two wise counsellors) had now lived; 
Senec. de Benef. lib. 16. cap. 32.  for doubtless there is not a better instrument of a happy kingdom than a wise and virtuous Counsellor, who not unfitly may be termed (as Tacitus calleth him) the ornament of peace. Surely no less necessary to a state that would flourish, than the soul to a body that would live. 
T●tit. lib 4: Hist. Dec●● paces.  The consideration of this happiness at this time maketh both the Church & the Commonwealth (dread Sovereign & right honourable Lords) to cast themselves at your feet, and to lay open before your eyes, the dangers which they fear (without your gracious assistance) may fall upon them. And howsoever many other things of use & moment, are like wheels in this kingdom, to stir at your honours motion, yet Religion itself, in the habit of the Church, Religion that hath infinitely blest you, & this kingdom, doth earnestly entreat that against all her enemies, public, or private, she may rest, flourish and be fruitful, by your means; and howsoever the Commonwealth may now be an humble suppliant for redress of those grievances that offend her, yet above all other the Church had most cause to fear, that the time of a second consultation, either through violence importunity and sleight, might have been fatal to her, or that the contempt of his voice in the days of peace, might have in justice, procured a scourge from the almighty to cause her to remember whom she had despised; the several times for all states (either to use or to know their strength) are peace, and war, and the two professions that are the safety of both are the military and the gown: It is no small care, nor wisdom for a Realm, to know when and with whom to fight, and to think not only upon defence (which were enough had it as much honour as safety) but upon victory; surely in a kingdom careless of these men, the King may oftener fight than overcome; and in his best success peradventure be more beholding to fortune, than to his good Counsel; who surely of all other howsoever the war be ended, is most innocent, and furthest from all blame, yet it is strange to see how all men lay the faults of their inconsiderate folly, rather upon any thing than upon themselves. So that ignorance of true causes, giving the name to fortune, men are willing to hide that with obscuring the cause (calling it chance) which only proceeded from their want of Counsel, which wheresoever it is, it leaveth no power either in peace or war, unto that which they call Fortune; I confess sometimes there is a higher cause (that justice which our sins awake) which taketh strength from the best means, and maketh the errors of Princes & their Counsel, the foundation of public calamities; but our purpose is not at this time to plead for any other saving only for this Church; for the happiness whereof it seemeth that good laws heretofore have not been so much wanting to us, as we to them. In penal laws surely there is the greatest wisdom, of those that make them, and the greatest presumption, of those that break them; so that for the safety of all states, but especially of the Church, there are few things of greater advantage than the severity of justice in the strict execution of penal laws; for it is strange that some inconveniences should first cause them seem fit to be made, and no disorder make them seem necessary to be observed; I think no other reason can be given but this, that those laws do hire men with half the allowance to be informers, which makes that good service to the commonwealth, only in that respect odious, as being not the effect of justice, and zeal, but the unconscionable desire of some covetous promoter, the best remedy in this, will be to refer the benefit of these, to some public use (for it is meet that virtue be maintained from the penalty of vice) and that such be servants to the state in the execution of these laws, as are furthest from partiality and pity, & yet lest to be suspected for unsatiable desiring of their own gain. But there is a greater defect in most kingdoms, (wherein this Church is an humble suitor to your Highness) that it would please your Grace (a thing absolutely hoped for at your majesties hands) as well to reward those that deserve well, as to punish those that are dangerous to the Church or the commonwealth; doubtless there is no politic consideration of greater use, in a kingdom, that all parts of it may flourish, than the just bestowing of these two, reward and punishment; seeing they are the spur and the bridle, absolutely requisite for the right commanding of a whole Realm. And surely it is a great question, whether to the happiness of a state it be safer to want punishment for the evil, or rewards for the virtuous; But seeing all kingdoms have greater feeling, and can better judge of what is evil than well done, therefore punishments are by the law due to the one, whereas the other is many times a matter of great suit, favour, and sometimes of infinite corruption, which the best and most worthy observing, they are in all likelihood furthest from being preferred, because least subject to such corruption. It was an Honourable farewell the last Deanery that was given by Queen Elizabeth: Honourable to him that procured it freely (as I heard) of his own motion; Honourable to him that had it without all corruption (neither in acquitting of him do I condenn all others) and most Honourable to her, who no sooner heard of a man worthy but was most willing to prefer him: There are few things of a greater advantage to the Church, than to have the eyes of the Prince (if sometimes his occasions divert him otherwise) drawn to look at men of very special and singular desert: who peradventure are neither so corrupt, so fortunate, so seasonable, so well friended, nor indeed so any thing (saving only worthy) that they can obtain that, which men of far meaner deserts (if not easily) yet commonly do. And surely for us of the Church there is not out of the University (excepting the King's Chapel) a better stand for the nobility, to take ●ew of such, than the Sermons at Paul's Cross: this being sincerely looked at, virtue shall have encouragement to take pains, because virtuous pains shall be sure to have recompense: a thing, where it wanteth that want must of necessity fill all places with the worst, and the worst disposed. So shall men that are worthy, and very excellent, be preferred either slowly, or not at all, whilst every ignorant, unhonest, unprofitable flatterer, shall depart loaden with the best preferments, (the due recompense that belongs to virtue:) for redress whereof I dare not take upon me to advise, only I wish that they (especially the Honourable and reverend Bishops, Fathers of the Church) who have any stroke, in the disposition of such preferments, as appertain unto learned men, would be think themselves, what it is to respect any thing, either above or besides merit, considering (as one well noteth) how hardly the world taketh it, 
Master Hooker  when to men of commendable note and quality, there is so little respect had, or so great unto them whose deserts are very mean, that nothing doth seem more strange, than the one sort because they are not accounpted of, and the other because they are; It being every man's hope, and expectation that the only purchase of greater rewards should be always greater deserts, & that nothing should ever be able to plant a thorn, where a vine ought to grow, or to commit that to a Fox, or an Ass, which requireth the strength & the toil of the painful Ox: the careful observation of this, (which the Church humbly entreateth at your Grace's hands) shall root out all idolaters from your lands; banish all Heretics from Christ's fold, which steal in like ravenous wolves; discover those Anabaptists who stir up contentions to hinder Religion, labour to have magistrates contemned, inveighing against the lawful ordination of our Clergy, accounting them to be but Scribes and pharisees, Idle, have too great livings: flatterers of the Civil Magistrate, saying the reformation of the Church, is not spiritual enough & perfect, and their unhallowed & private conventicles are more holy, making their pretence of all, the purity of the Gospel; these pretend gravity, reprehend severity, speak gloriously, and all in Hypocrisy: these daily invent new opinions, and run from error, to error: their wilfulness they account constancy, their deserved punishment persecution; their mouths are ever open to speak evil, they give neither reverence, nor titles, to any in place above them; in one word the Church cannot fear a more dangerous and fatal enemy to her peace and happiness, a greater cloud to the light of the Gospel, a stronger hand to pull in Barbarism, and poverty, into all our La●d, a more furious monster, to breed contempt, and disobedience in all states; a more fretting Canker to the very marrows and sinews of this Church, and kingdom, than the Anabaptist; who is proud without learning, presumptuous without authority, Zealous without knowledge, holy without Religion; in one word a dangerous and malicious Hypocrite. Sundry of these manifest and violent disturbers of the peace of this Church and the Commonwealth, were banished from amongst us in the days of out late Sovereign, we hear they are returned; they make petitions, they hope for favour. Confided (great and mighty Prince) (right Honourable Lords and all ye whom it may concern to defend this state) that now is the time to make and execute laws against them: for these are more dangerous than other Heretics, because they are transformed into the shapes of some amongst us; The Church of England, which lieth prostrate at your Grace's feet, desireth not to be favoured in her errors, not to have her corruptions warranted by authority, to have stains not washed, because she hath had them long: to have idolatry and superstition harboured in her bosom: to be loaden in her Religion with the inventions of man and unhallowed Ceremonies, to be supported with a profane Hierarchy, an usurping dominion: to be poisoned with human learning, to be murdered with Idle, and unpreaching Ministers; but she humbly entreats, (showing her wounds, with tears in her eyes, sights in her heart, humility in her whole behaviour) that she may be defended, protected, and armed in that truth, which Christ and his Apostles have taught her; which Queen Elizabeth hath Cherished & maintained in her: which the earth hath wondered at, & heavens have blessed; that her beauty may not be defaced under pretence of washing: that she may not be left naked of her comely, decent, and Religious ceremonies: that the government of her Bishops, (ancient, warrantable, and safe,) may not be taken from her; that her schools may flourish with all sacred, and Heathen learning: that her Ministers may be painful and liberally maintained; and last of all, that the Liturgy, so virtuous, so holy, for which so many Martyrs of hers have died, restored in the days of King Edward, continued in the gracious and happy days of Queen Elizabeth, may by your Princely authority (seeing all the learned of your kingdom are ready in the defence of it) be strongly and unresistably maintained against her enemies; so shall we account it a second birth day to our country: 
Ps. 83.3.  a day of grace and salvation wherein God hath sworn by his holiness that he will not fail you: and therefore to this end hath prevented you with the blessings of goodness and set a crown of pure gold upon your head, 
Ps. 21.3.  a day wherein the Nations that are round about us, shall say as Hyram when he heard the words of Solomon; blessed be the Lord this day, which hath given unto David a wise Son over this mighty people; 
1. King. 5.7,  Unto Queen Elizabeth an Heir of her own house and lineage, full of Religion, wisdom and understanding; so that we may truly say (as they did) doubtless we have seen strange things this day; strange to our country, to ourselves, to our enemies, to have neighbours, 
Luke. 5.26.  to our prosteritie; for which our hearts burn within us (and shall for ever with fervency of devotion for your highness safety) our mouths are filled with laughter, and our tongues with joy; and we must needs confess with the Prophet David, The Lord hath done great things for us already whereof we rejoice; for which we entreat the heavens to rejoice with us; the earth to be glad, and the Sea to make a noise, and all that therein is, the compass of the round World and they that dwell therein; for by this means innumerable benefits are common unto them; to the Heaven a multitude of Saints, to the earth peace, to the Sea Treasure, to the fields plenty, for God hath broken the rod of the wicked, and the whole land is at rest: and surely if ever Nation of the world had cause either to hope for happiness to this Church and Commonwealth, or to give thanks unto the Lord, and to that end to fall low upon our knees before his footstool, it is we; to have a King, but which is greater happiness, of the same blood: nay more than that, of the same Religion: but most of all, without bloodshed, and especially (Then) when all the politics of the world, had set our period, & rung our passing Bell: even then by your Highness means the Lord himself (for we must all acknowledge that it was his work) delivered our soul from death, our eyes from tears and our feet from falling: our soul from bodily, and spiritual death, our eyes from tears, arising from our danger, (nay from our holy tears for our late Sovereign:) & our feet from falling into troubles, which then were present: into sin, which then was likely; into blindness which then we feared: into shame, which we all deserved: into misery, which many hoped: but we say again the Lord hath done great things for us already: and greater, and far greater shall do, if we be not unthankful: and therefore howsoever thou art, either jesuit, or Priest, Anabaptist, Protestant, or Atheist, which sayst in thy heart, let us make havoc of them altogether, thou shalt suddenly consume and perish, and come to a fearful end: and the Church shall continually entreat, at the hands of the Lord of heaven, and humbly before the Throne of your gracious Majesty, for protection against her, and all your adversaries, saying, O deliver not the soul of the Turtle Dove unto the multitude of the enemies, and forget not the congregation of the poor for ever; 
Ps. 75.  look upon the covenant, for all the earth is full of darkness and cruel habitations; O let not the simple go away ashamed, but let the poor and needy give praise unto thy name: A rise (O God) maintain thy own cause, remember how the foolish man blasphemeth thee daily: forget not the voice of thy enemy, the presumption of them that hate thee, increaseth ever more and more. Amen.  
FINIS.   

This Epistle following is here annexed, and thought fit to be Printed because the Dedication of this book was first intended unto the late right Honourable and right Reverend Father the Lord Archbishop of Canterbury his Grace.   

To the most Reverend Father in God, my very good Lord, the Lord Archbishop of Canterbury his Grace, Primate and Metropolitan of all England.  
WHat benefit (Right Reverend) this Church hath received by your Grace's means, (God bessing your Counsel under the government of two great Princes) as this age present doth sensibly perceive, so the memory thereof shallbe honourable in the time to come. For when the virtuous Government of our late Sovereign, had banished from all parts of her Kingdom the Tyranny and superstition of the Church of Rome, some men (fit instruments to disturb the peaceful happiness of this Land) fearful as it seemed of the dangers that might follow, and impatient of that form of government which mercy and wisdom had planted for the Church's safety, laboured by means, over violent, and unholy, to bring in (perhaps from the partial love to the orders of those Churches which comfortably refreshed them in the time of banishment) a presbiteriall Discipline; both of them (notwithstanding) following a divers shape of the Ecclesiastical state in divers times; the one in peace, the other in persecution, neither of them both, doubtless, (circumstances being weighed) either warranted by truth or answerable to these times; The one labouring, to overload us, with an intolerable burden of human traditions (politic inventions to make an outward greatness whilst inwardly Religion must needs ●aile) the other to strip her, as naked as the day wherein she was first borne; discouraging her teachers, by robbing them of honour and maintenance; traducing that learning, wherein many of our Reverend Fathers were equal to any in any part of the world beside, and in stead of these, making the Church to do Penance for her wantonness in the days of superstition, being left unpitied, desolate, ignorant, and without honour; all their purposes tending to this end, to make us had in derision of all those that were round about us; Thus these two enemies in our own bosom, looking both of them with envy at your happiness, and with jealousy at that favour, which we might be suspected to bear towards either of them; their dissensions were not so violent to each other, as they both were cruel and dangerous to our peace; as if Ephraim, and Manasses, had made a truce, and both of them concluded to devour juda; At this time your Lordship (for laws and authority had restrained the one) undertook the defence of this Church Government, against the other; wherein doubtless if your great wisdom and moderation, had not like another Athanasius, endured the fury and rage of this unbridled multitude, We might ●●stly have feared, that disorder and barbarism would have tyrannously possessed long since, the worthiest and most beautiful parts of our whole land. And as doubtless it was happy for the Church that you undertook by writing, the defence of this cause, (seeing no man could have done it either better, or with less exception) so the day of your admission to the Sea of Canterbury, is, and was (in all likelihood) (next unto our late Sovereign) the forciblest means, and the best security, this Church than could hope for to procure her peace; neither can the Clergy of this land, but in duty and thankfulness, offer up continually, their Zealous and devout prayers, for all blessings to come down, and light, and rest upon his sacred Majesty, and upon his Royal posterity to many thousand generations, for those Princely favours, which his Highness extending to you, giveth, as undoubted assurance to all us, of the peace, prosperity and happiness, of this Church; I have often with myself thought, that the greatest riches and most to be valued, which our late Sovereign left unto his Princely Majesty with the lawful inheritance of this kingdom, was a learned and devout Clergy; A wise and Religious Counsel; An Honourable, and Ancient Nobility; Valiant and discreet leaders; rich and loving Citizens; painful and diligent husbandmen; In one word, a people not in any Virtue Inferour to any Nation of the earth; and for Loyalty, and obedience (be it spoken without envy) above them all; yet in the happiness of all this, there have not been since wanting, which earnestly have sought to overthrow the state of this Church; We know not their Intentions, the world seeth they are cunning to do, and to speak evil; and whatsoever may seem available to further their cause, wanteth not the best advantage, that any opportunity can give unto them; in which respect it is all our duties, who desire the peace of this Church, & prosperity of the Commonwealth, no way to be wanting, to the reasonable, Just, and honest defence of a good cause; In regard whereof, though by many degrees I am the unworthiest of a great number, who have, and are ready, to write in the defence of this Church (the adversaries in this cause having received the first & greatest Wounds from your pen) yet my care amongst the rest was, to employ my labour, according to that ability which God hath given me, in the modest defence, of the Government of this Church. Which having been handled so often, and so learnedly heretofore, it ought not to seem strange to any, and I hope, will be pardoned at your hand, if we gather but the glean after those, that plentifully have sown, and have reaped before us. Whatsoever my labour, and travel hath been in this, it is due unto your Grace, whose manifold, continued, and undeserved favours, together with my private duty, challengeth me & my whole service, by a greater dearness, 
Leu. 23.11.  than that Law; ye shall bring a sheaf of the first fruits of your harvest unto the Priest. Thus heartily desiring your Lordship's Favourable acceptance of this pains, how small soever, with my continual prayers, for the long preservation of your Grace's health, and Honour, to the comfort of a great number, and the singular blessing of this Church, even through the mercies of him, in whom we all live, move, and have our being, I humbly take my leave.  
Your Graces in all Duty. WILLIAM COVELL.   

Faults Escaped.  
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