who are alreadie aduaunced in our Church conspiring with so learned and so wise a King shall fill his landfull of good subiects his Vniuersities full of good schollers all Churches in time with excellent Deuines and in one word our whole land with men of singuler worthinesse in all professions CHAP. XII Of Non Residencie Pluralities and Dispensations WEE cannot but commend the religious disposition of those men if their intentions be as good as their care doubtlesse seemeth to bee great who awaking that Idle Ministerie which in their opinion sleepeth in our church cal all men to a necessarie consideration of those duties which beelong vnto them which either ease or other imployments might paraduenture cause them to forget Negligence which in other cases runneth not either into that hazard or can be likelie to bee the originall of so great daungers being in the calling of the Clergie ouer that flock wherof the holy ghost hath made them ouerseers the verie downefall so far as mans reason is able to discerne into an euerlasting woe both vnto themselues vnto those soules which are committed to their care So that the same spirit which in other cases and at other times vttereth those comfortable promises of the greatest loue beegetting in man by his blessed working an assured hope of an endlesse mercie heapeth vpon him in this kinde and for this sinne euen vpon those who aboue others he hath honored with these titles to bee watchmen Shepheards and the leaders of Christs flock the names of blinde watchmen dumb doggs which can neuer haue enough Idle Shepheards that leaue their flocks the sword shal be vpon his right arme and vpon his right eye woe vnto the shepheards which feed themselues should not the shepheard feede the flock they bee the blinde leaders of the blinde imposing this dutie vpon all to take heede vnto themselues and to all the flock whereof the holie Ghost hath made them ouerseers to feed the Church of God which hee hath purchased with his owne blood so that Teachers being those Shephards whose flocks cannot at any time be without daunger those Watchmen whom the most malicious enemie doth alway beseege those labourers in that Haruest which neither can haue end or Intermission in this life those liuing Oracles of God to whom men must resort in all doubts those Spirituall fathers which must bee alwaies readie in priuate conference to admonish to reproue to Exhort to Instruct to Comfort as well as to teach in publike it cannot bee but an intollerable inexcusable fault in those men whose care is onely to be rich by the multitude of Cures whose absence and negligence is all one with ignorance and want of abilitie to teach sauing that the sinne is greater in them who are able with learning if they were diligent greatlie to benefit Gods Church And doubtlesse it is to bee feared vnlesse their Consciences bee without feeling that this secure negligence in them is but like a heauie Lethargy which commends them as it were by certaine steps to a dangerous and eternall sleepe so that as all the fathers of former ages haue filled their writings with eloquent inuectiues against these men and all the Councels almost haue sharplie decreed against them the Canonists likewise and Scholemen haue concluded their offences to bee great sinnes and their drousie negligence without excuse couetously rather heaping vp the liuings of manie then conscionably performing the dutie of any one wee can with as much patience and thanks bee content to heare the loud declamations against non Residents and Pluralities by some in our Church onelie if it please them to remember their owne vsuall absence lesse warranted and to looke with what sinceritie of Conscience and Zeale vnto Christs flock they haue vndertaken the Vehement continuall loud and intemperate reprehension of these faults as if they onelie in our Church had a tender care of the peoples instruction and none else and that all besides them some few conscionable Ministers who can bee content with one flock were nothing but a number of proud ambitious and idle Prelates like that vnprofitable fig-tree seruing to little vse sauing onelie to bee cut downe or that these were that euill and slothfull seruant which must be cast into vtter darknesse where shall bee weeping and gnashing of teeth And further which ought least of all to bee indured by any well affected to the credit and estimation of this Church which doubtlesse for Reformation is shall be famous through all parts of the christian world that our state did vnresonablie vnconscionably by their owne lawes graunt Dispensations both for pluralities and absence onelie to further the corrupt desires of some few to the infinit wrong of the whole Clergie besides the hazard of many thousand soules the intollerable dishonor of Gods truth and the exceeding disaduantage of Christs Church Doubtlesse we cannot but confesse that learning is of little vse in the Ministerie vnlesse they bee faithfull to discharge that dutie and that abilitie to teach bringeth small profit where care and indeuour are both wanting to further that good which our place exacteth wee neither doe nor can stop our eares against the whole booke of God which requireth labour at our hands and diligence in our Ministerie neither doe we think that all places alike may challenge our paines seeing it is in this as in all other things besides which are through priuate interest dearer then that which concerneth either others wholie or vs but in part at our owne pleasure or if in dutie onely according to the rate of a Generall regard Yet I hope these men will giue vs leaue to tel them without offence that the noâ— Residencie Pulralities warranted by the positiue lawes of this land are neither of them so cleerely conuicted as incurring the penaltie of so high displeasure but that indifferent minds may finde peraduenture good reason as yet to defend them both which if neither wee much attempt nor bee thought sufficiently performed by vs we are preuented as they know by the most learned and reuerend indeauours of other men and are not greatly willing that either Idlenesse or Ambition should couer it selfe vnder that shadow in a great number which is in a true intention a Priuiledge and Dispensation the lawfull and vertuous merit of some few But because it seemeth that the originall of this errour is from the not iustlie considering either what Benefices are or the first limitation of them wherof whilst some are ignorant they rigorously conclude all duties required in a Minister necessarily to be performed in one particuler parish we must put them in minde that either Euaristus Bishop in the sea of Rome or as some others say Dionisius first assigned the Precincts to euery parish and appointed to each Presbiter a certaine compasse whereof himselfe should take charge alone in this kingdome one Honorius somtime Archbishop of Canterburie did first deuide them
this Consistoriall Gouernment may take place the benefit whereof as they magnifie little weighing those yet vnexperienced Euils which must needes follow so the harmes of it are at large set downe by diuers others who with learning and iudgment haue labored in this point There is doublesse no Societie deerer vnto God than his Church in the gouernment whereof he hath made choice of two sorts of men to be imployed vnder him The first are Ministers of his word and Sacraments whose calling is perpetuall and necessary in the Church for so long as the Church is in this world it caÌ„not possible be coÌ„tinued without these of wihch we shall more fitly speake heereafter The other are Kings and Magistrats whom to the happy estate of the Church we hold with all reuerence of such vse that those are worst that mislike their gouernment 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 Iuda who being vertuous Religion that was decaied was restored and what the Idolatry of others had corrupted the vprightnes of some which followed did purifie againe God in his loue performing that promise vnto his Church that Kings should be her Nursings-fathers and Queenes her Nursing-mothers In this respect more specially than others they are called Gods seruants not only because they serue him in the gouernmeÌ„t of the coÌ„monwealth a thing common with them and the worst Princes but because he vouchsafeth to vse their meanes as the fittest Instruments to aduance his Church vpoÌ„ earth And surely a double seruice God expecteth from them the one Common with all Christians the other peculiar to serue him in that place as Kings Princes To haue performed the first is an action of praise and may giue great hope but to faile in the second is staynd with reproch vsually accompained with much daunger Euill Princes seruing oftentimes to Act but the ruines of that Kingdome by the fall of the Church in whose misery theselues for the most part doe perish In the first dutie as Christians they are not priuiledged aboue other men they are tyed to same obedience bound to as many vertues nay moe for exaÌ„ple must in the end being called to the same account be iudged with as much seuerite as the meanest subiect Be wise now therfore O ye Kings be learned ye that are Iudges of the Earth Serue the lord with feare reioyce vnto him with Reuerence In the latter the seruice of Princes hath two parts the one concerning the Commonwealth the other Religion and the Church to the first they are tyed as Kings to the latter they are bound as they are vertuous and Religious Kings The first in dooing mercy and iudgment in defending the fatherlesse and poore in seeing that such as be in neede and necessitie haue right in bestowing duely punishment and reward and in all those other polliticke vertues they are happy Instruments to make a prosperous and flourishing Commonwealth The second concerneth his Religion a duty as it lyeth vpon all for all ought to be Religious so especielly vpon the Prince who must not only be but be the meanes to make all other to become Religious a thing though not euer true vnder vertuous Kings whose holy examples sometimes preuaile no farther but to make Hypocrits but seldome or neuer to be expected where the Princes theÌ„selues delight to seeme opeÌ„ly prophane If man had no other light but the light of Nature would not so willingly beleeue what were done with as without the Scripture yet euen this point will appeare to be most true being the practise of those men who had no other guide for their Actions than the vnchangeable directions of the light of Nature for whatsoeuer the Religion was as in most it was nothing but Idolatrous Superstition yet the transgression thereof was esteemed worthy to receaue punishment and the appointment of this punishment was thought to be peculiar to those who had principall authoritie to gouern the Comonwealth Thus the Athenian tooke vpon theÌ„ the power to condeÌ„ne Socrates a man peraduenture wiser thaÌ„ any of the rest but faulty as they thought in ReligioÌ„ therefore to be censured by the Authoritie which they al had The like we read of the RomaÌ„s Tyberius would make Christ a God without the authority of the Senat wher though the Act was needles to Christ little honor yet it sheweth that both the care of Religion belonged to the Roman Emperor that men euen Heatheâ—s were not hastily carried to performe any actioÌ„ of that nature without the aduice of others iudgmeÌ„t neither euer the Apostles or Prophets repreheÌ„d this care in the Rulers in any age It was easie to erre what ReligioÌ„ was but all men saw to whom the care did principally belong neither should any maÌ„ deserue coÌ„mendation for performing that which were wholy exempted from the limits of his owne calling But al Antiquitiâ— hath giueÌ„ in this kind honorable Testimony to CoÌ„stantine and Theodosius two Emperors of much vertue Nay Religiâ—n it selfe which giueth the best Rules to preserue Religion being contained in the Two Tables expresly commandeth who ought to be the ouerseer the keeper and preseruer of both Inwardly the strongest moÌ„tiue is Religion and they are most for the most part Religious who are Religious for conscience but there is a feare from the hand of the Maiestrate able to restraine those at least from outwarde being euill whom neither Conscience nor Religion could make honest Christian Emperours haue with their Zeale gained much honor for this in the eye and Iudgement of Gods Church This made them when contentions arose to call Councells as that of Nice Constantinople Ephesus Chalcedon to purge the Temples both from Heathenish Idolatry and Christian superstition to make lawes the better to keepe men in obedience towardes God the irreligious contempt of whose worshippe though in the Subiects themselues haue brough a iust ruine euen for not forbidding both vpon the Prince and the Commonwealth Reason then which tyeth Princes to procure the prosperitie of that land ouer which they gouerne exacteth froÌ„ them a principall care of the Church and of Religion the decay and the contempt whereof are the originall causes of pestilence dearthes wares and such like For where humors are infected a little it is like that the maners are first distempered a great deale the most of the Fathers are plentifull in this point This made Saint Austine learnedly to confute the Donatists whose Haerecy was like the error of some in our days holding that Princes ought to permit euery man to enioy what Religion he likes and to persecute no man for Religion at all this serueth 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 vnlawfull for a Christian to be a Magistrate much lesse to vse his
vs But for any Prince to commaund the wearing of Aarons 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 passiō of Christ in despight of his passion to call againe Neither can there be a comparison more inconsiderately made then betwixt these two seeing for the one not to be vsed their reasons are neither many nor of great waight and for the other to be vsed there is none at all For if the lawe be taken away whose priestly apparrell and garments were onely a figure and shadowe of Christ to come he then which doth vse such garments of Aaron doth heretically with the Iewes confesse that Christ is not yet come and doth as much as in him lyeth renew the shadowes by him abolished and receiuing againe his schoolemaster Moses doth forsake Christ. Therefore stand in the libertie wherewith Christ hath deliuered you and be not wrapped againe in the yoake of bondage wherefore seeing these ceremonies are neither the dregges of poperie nor cannot in reason offend the weake nor haue 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 gouernment of that Church where the leaders of others are not willing or thinke it not lawfull to be obedient so there is no one act in the obseruation of al wise mā more auaileable and in reason more likely to procure this then that which tyeth the tongue and hands from any way resisting these lawfull ordinances that preserue peace A thing doubtles if it had been well wayed by those holy disturbers of the Churches rest who notwithstanding all this are desirous to seeme innocent surely themselues would haue been formost both to haue done and suffered whatsoeuer would haue serued to haue furthered the offices of deuotion and to haue blessed the Church with so much happinesse Neither can they be excused in this as men wholie ignorant seeing all know that the best times for performing religious duties is when the Church is at vnitie in it selfe and the meanes to attaine this is for inferiours to be subiect to those reasonable directions that others giue Both because submission in them is a part of dutie and few that haue authoritie to commaund if they want reason for that they doe a thing not to be thought in men of that wisedome and in a matter of so great importance yet seldome they want resolution seuerely to exact dutifull obedience where they doe commaund Mildnes which in some other cases may be a vertue being in this a vice opposite to that courage required in those who are to rale ouer vs. So that whilest some men haue published to the world what others haue done and they suffered in this kinde a hard censure of reproch for willfull resistance will blemish them to the worlds end and a memorable testimonie of the others courage shall follow amongst all posterities their blessed names euen from the writings of such as doe most dispraise them The frute of their righteousnes being the Churches peace whilest the peeuish refusall in others serued onely but to make a schisme And as the glorious Saints in heauen those blessed spirits freed from the troubles of this life enioy in Gods presence an eternall peace who before in their flesh were comforted with the peace of the holy Ghost so if against outward enemies both at home and abroade they might haue obtained peacefull dayes and nights this threefould cable should be hardly broken and the Church might sing as we haue cause and more might haue had if these men would that God hath done great things for vs alreadie whereof we reioyce for that blessing which is the happinesse of all other societies cannot in reason but be a singular aduantage for the better performance of our religious duties in Gods seruice This being the principall end of that great benefit of peace that all men inioying those particular things without daunger which God hath giuen them haue stronger motions to giue him praise and better meanes without disturbance to glorifie that name which is great wonderfull and holy And surely if it had not been for the ouerheadie disobedience of some men wee might haue giuen this glorious testimonie of the happines of this land that peace was within our walles and plentiousnes within our pallaces and that all the daies of Queene Elizabeth the Church had rest A blessing doubtles so long continued such as our fathers neuer sawe the like and when it shall be tould to our childrens children that are to come they will not beleeue it I haue euer in my weake opinion so farre honored the holy instruments of peace that I did alwaies thinke that their could not be a surer argument of an euill cause then in a Church reformed to resist authoritie and to disobey those that should rule ouer vs. All other things obserue that law which their maker appointed for them for he hath giuen them a law which shall not be broken This must needes bee the reproofe of man saith Saint Ambrose but most of all unto such who being the children of the Church nay which is more ministers to serue in it are notwithstanding disobedient vnto those lawes which in great wisedome for her owne safetie the Church hath made As if she now might complaine as Saint Bernard did out of the Prophet Esay behold for felicitie I had bitter griefe bitter before in the death of Martyres more bitter after in the conflict with heretikes but most of all now with my owne house Vnlike in this to that maister whose schollers they desire to seeme who chose rather to loose his life then to disobey We had rather all of vs inuent and teach then heare and follow for our reason is but an euill lackey but our will is worse Seeing we want not reasons as we think to warrant vs in that we do accounting the commaundements of others to be against right and what wee will our selues that to be most holy Whereas true obedience hath nothing of his owne but is wholy anothers it is daungerous when we say desperately surely we will walke after our owne imaginations and doe euery man after the stubbornes of his wicked heart This vertue of obedience maketh good things vnlawfull as the eating of the forbidden tree to Adam and euill things to be good and lawfull as to smite the Prophet the one because he did what he was forbidden was punished with death and the other was deuoured of a Lyon because he did it not That which at another time ought to haue been omitted and could not be done without a great sin now being commaunded without a great sinne could not be omitted Neither is the fault much lesse though the parties be diuers
not let thee goe except thou blesse mee Yet let not our importunitie exclude humilitie but that still wee pray as if the smallest grashopper vpon earth a worme and no man were to speake with feare and reuerence before the maiestie of God himselfe Seeing then praier is that name which expresseth all that seruice that our religion can performe beeing the best meanes both to testifie our dutifull affection and most effectuall to obtaine what soeuer wee wanting can desire at Gods hands seeing it is the easiest and most comfortable almes which all men haue power to giue 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 vs seeing it is and ought to be the first dutie wherewith a religious soule beginneth his life and the last wherwith hee endeth it seeing it is the seruice of all Saints aswell those that Triumph in heauen as that are Militant on earth the one praising God for their glorie the other praying for their victorie and seeing amongst all praiers those are most powerfull and effectuall which hauing the feruour of manie and the promise of presence are rather powred out in the Temple then our priuate chambers for in a congregation a house of praiers there may bee amongst manie some Moses or Samuell which shall bee heard both for themselues and others one righteous in the middest of a froward and crooked generation let from henceforth all impietie stop her mouth which heeretofore hath blasphemed a holy ordination of so much vse thrusting it out of our Churches vnder pretence of preaching and that open prophanes by seueritie of lawes bee taught obedience which either in puritie or superstition haue refused in our Temples to offer vp their Praiers as the rest doe It is no small blessing to haue the libertie of the sonnes 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 euery man speake of his honour yet we denie not but in the most desolate and solitariest place more voide of resort then the ransackt sanctuarie of Hierusalem in the vncomfortablest vault that euer was entred his eares shall bee open vnto our Praiers that goe not out of fained lippes but euen praier it selfe as one noteth when it hath not the comforts of many voices to strengthen it is not it selfe So that wheras secret neglect of our dutie in this kinde is but onely our owne hurt one mans contempt of the Common prayer of the Church of God may bee and often times is preiudiciall hurtfull vnto many thousands and doubtlesse in time of persecution when wee are in exile the principall griefe to any Christian soule must bee this euen the vncomfortable absence from the house of God that wee cannot praise God in the great Congregation that euen in this respect the Sparrow and the Swallow are in better case then wee are That all our Melodie is buried in this one euill for how should wee sing the Lords song in a strange land For if there be in the Lords Sanctuary in the Courts of the house of our God the holy Angels mixâ— amongst vs it ought surely to be our care euen for praier to refort thether with ioy aboue all other places whatsoeuer ther to powre out our praiers with that solemnitie deuotion as those vertuous humble requests which the Church appointeth the Saints vpon earth powre out the almightie sitteth to heare the Angels attend to further Now for the religious performance of this dutie no wise man can doubt but that solemnitie of place is a circumstance neither indifferent nor of small force the authoritie of their calling whome the Church imployeth to offer vp the praiers for the whole people is no small assurance of obtaining what is presented by their meanes in whom if zeale and feruencie of spirit concur with a vertuous lyfe they are no small aduantages to make the rest of the multitude to bee more holy and to teach all the people of God both what reuerence they owe vnto such whom God vouchsafeth to bee mediatours beetwixt him and them and with what deuotion and reuerence they are to esteeme and frequent those holy places for the performance of those duties which out of all circumstaÌ„ces rightly are termed by the Church holy and deuine Seruice Heerevnto if wee ad the strongest motiue vnto a minde sober and humble that these prayers are not the voluntarie suddaine extemporal supplications of one man who though zealous and honest yet may easily faile in asking what is behoueful for the whole Church for wee know not how to pray as wee ought but that they are those holy sacrifices of our lippes made and allowed by the considerate deliberation of men vertuous and duely proportioned with the sacred and solemne Lyturgies of the Church in all ages he must needs think the iniurie offered by some men to bee vnsufferable who esteeme all corners equall to the church for this vse all persons as conuenient as those who are elected and appointed to this end and sencelesse effusions of idle reiterated vnhallowed indigested prayers as auaileable in the eares of God as the best either places persons or order that the Church hath This beeing the dangerous pollicie of sathan to frustrate the Church of so great a benefit and beecause no man dâ—â—st bee so impious as absolutely to condemne publick prayer to stir vp those who should draw the people both by example and precept to a contempt of that forme which taken from the puritie of all times is worthely thought by the Church a Lyturgie most reformed whereby wee must serue God and doubtlesse not to lay vpon them a greater burden then the weight of this sinne doth necessarilie impose vpon the consciences of such who are and haue bene the authors of this contempt wee cannot easily be perswaded otherwise But what prophanes hath crept into our church what vnhallowing of the Sabboth what want of reuerence in diuine Seruice what loathing of praiers without Sermons in one word what Athisme or Hippocresie is in al states in this kingdome hath originally proceded froÌ„ this fountain the bould and vnhallowed despising of the Communion Booke whilst in the meane time they haue offred vnto the Parliament in the dayes of our late Soueraigne a Booke of the forme of Common prayers of which wee dare not as yet giue that testimonie which truth compelleth them to giue of ours That grose errors manifest impieties is taken from it But seeing all of vs agree in this that a Prescript forme of praier is conuenient and necessarie for the Church they onely permitting a greater libertie for vs then wee doe both because it bringeth much aduantage to haue the people familiar with those praiers which concerne all and that they may not say Amen to any thing that is vnsound a
A Modest and reasonable examination of some things in vse in the Church of England sundrie times heretofore misliked and now lately in a Booke 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 iudgement and not possessed with a preiudice against this present Church Gouernment wherein the principall poynts are fully and peaceably aunswered which seeme to bee offensiue in the Ecclesiasticall State of this Kingdome The Contentes whereof are set downe in the Page following By William Couell Doctor of Diuinitie Eccles. Chap. 3.1 The children of wisedome are the Church of the righteous and their ofspring is obedience and loue AT LONDON Printed by Humfrey Lownes for Clement Knight and are to be solde at his shop at the Signe of the holy Lambe in Saint Paules Churchyard 1604. The Contents of this Booke Chap. 1 KIngs and Princes haue authoritie and ought to haue care for the Church gouernment page 1 2 The Church visible of all other Societies is fittest to haue a Discipline but neuer the same that some men desire page 13 3 The Censure of a booke called The Plea of the Innocent pa. 25 4 The proceeding of the Reformers wholly vnlawfull 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 Residencie Pluralities and Dispensations pag. 159 13 Of publike prayer and of the defectes supposed to be in the Liturgie of the Church of England pag. 174 14 Of Tolleration of diuers Religions and how farre dissenting opinions from the true Christian faith may and ought to bee permitted in one and the same Kingdome pag. 196 15 An humble conclusion to his sacred Maiestie and the Right Honorable Lords of his Highnesse priuie Councill together with the rest whom it may concerne to defend this Church page 206 Deo omnis Potestas Gloria To the Right Honourable and most Reuerend father in God c. my verie good Lord the Lord Bishop of LONDON ⸫ THe word Right honorable is in great trauell with much euill when she shall be deliuered he onely knoweth who measureth al times with his hand and before whose eye lieth open that bottomlesse aeternitie it selfe The faces of Kingdomes and States according to the prosperitie and aduersitie of the Church amongest them sometimes looke heauily and sometimes chearfully as refreshed with more good Man whose Reason and Religion serueth to number these things feeleth in himselfe a true diuinitie manifested by that pure ambition of being greater than hee yet can bee whilest notwithstanding in the sence and feare of these things hee stoopeth as to a burthen that is too heauâ—e Religious and mature wisedome the safest builders of true greatnesse assureth men in prouidence to preuent the worst things or at least by foresight growing familiar with theÌ„ teacheth how to beare them with much patience fewe Kingdomes there are which haue not eyther more scarres in the Church not fully cured or else greater signes of greater insuing euils than our owne I am loth to be thought to flatter a fault whereunto I am not vsually subiect and a thing needlesse being the greatest hatred from the greatest loue which euerie beareth to himselfe 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 Souereigne is now without enuie bee it spoken your owne The consideration whereof hath made me out of that infinite loue and duty which I owe to his Grace being dead and your Honour yet aliue to dedicate these labours to you both in the defence of that Church which truth experience her aduersaries haue proued for gouernment the most absolute since the Apostles time That it is vndertaken by me is the greatest disaduantage to this cause that it is continued and daily receiueth strength from authority is amongst infinite blessings the greatest and most vnspeakable of this Church I haue dealt as your Honour well knoweth in this cause with a threefolde disaduantage one that it hath so fully beene 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 iudgement and spake not heretofore onely to please that State a second is that the things disliked are not differences of any great learning seeing wee deale with aduersaries whose chiefest hope dependeth vpon the allowance of vnlearned followers so that Demonstrations of reason are more requisite than proofes from authoritie Last of all they are a generation apt and skilfull to speake euill I haue carefully and according to my naturall disposition auoided all occasion that might prouoke them to it yet I looke for no other neither by the grace of God so that this paines may benefit the Church do I much care the strongest tyrant of things and men is fancy the truest gouernour Religion hallowed follies when they are vnmasked are but at the best the weake opinions of simple men of whom notwithstanding if they had learned humilitie and obedience this Church might haue much vse your Lordship is besides that particular duty and thankefulnesse which I owe vnto you executor of his Testament and Inheritour of his vertues that was the true owner and possessor of these labours which if it please your Honour to accept with their vnworthie Author into your more priuate and inward affection It shall bee my happinesse to be your seruant and their credit by your Lordships meanes to doe seruice to this Church Thus in the assurance of this hope crauing pardon for my boldnesse I humbly take my leaue desiring God to blesse you with all Graces fit for so high a place and with contentment and long life to my singular comfort and the especiall benefit of this Church May 27. 1604. Your Lordships in all dutie WILLIAM COVELL To the Christian Reader IF the immoderate desire of reformation in some men had not extended it selfe further than eyther Religion or reason would wel permit and especially at that time when thankfulnesse exacted from vs all something like a Sabbath for that blessed Rest continued to this Church by the meanes of our dread Souereigne this cause and some others not yet published had with their vnworthy authors slept in a long and a charitable silence and whereas the miraculous blessings bestowed and continued vpon this land could no otherwise rightly be vnderstood than the true effectes of that Church which was planted in it seeing as S. Ambrose saith That is Charitie to be expected that is Charitie greater than the Empire if that faith bee inuiolate which preserueth the Empire I thought it vnfit to let these men vnderstand that
seconded by the peaceable and happie accesse of a greater Kingdome So that in this case vnlesse to a minde that hath no Religion at all it shall bee much harder to perswade a moderation than too little For with righteous Kings and of vnderstanding as nothing is dearer than Religion so in nothing they imploy their labour and authoritie more willingly than for the preseruation and honouring of the Church it selfe all kingdomes hauing no other safetie but this Their prosperitie to flourish for no longer time than the prosperitie of the Church is maintayned among est them This being by all obseruation the truest signe of a decaying Kingdome To haue a Cleargie vnhallowed and the Church vnhonoured But whilest all men are carefull that the Church may bee well gouerned euerie man obtrudeth his owne fancy and liketh best of those Rules which haue neerest affinitie with his owne brayne Hence commeth it to passe that some men are not fully resolued to whom especially belongeth the Authoritie to prescribe with warrâ—nt the direct forme of the Church gonernment Other offices for the attainment of this end as to instruct and to aduise may in all reâ—son to make the burthen of gouernment both more vertuous and more easie belong vnto other men But to prouide for the safetie of the Church for the publicke enioying of the Word of God for the maner of gouernment for the maintenance of the Clergie all these in a strict vnderstanding are the religious duties and the honourable effects of the King so that what authoritie is deriued vnto any â—yther in a blinde and false obedience to the Sea of Rome or through a partiall affection to a new Consistorie are both if not equall yet equally vsurpers of the Kings right Nay whilest some of late haue beene earnest though ignonorant refusers of Subscription they hane showed in their actions how vncharitably they haue thought of their late Souereigns sincere ReligioÌ„ For to mislike the book of Orders is indirectly to affirme that we haue no ministery which some impudently shameles haue dared to affirme plainly not to subscribe to the Booke of Common Prayer is to teach that we haue no forme of Church Liturgye And lastly to refuse to subscribe to the Articles of Faith is to make men beleeue that our Church maintaineth vnsound doctrine This as it was alleaged once by a Reuerend bishop in a SermoÌ„ so it is an accusatioÌ„ not yet cleered by any that I know by one it is slubbered ouer vnhandsomely making the Obiection stronger than himselfe was able to answere truly but this wee shall haue better occasion to confute hereafter And it is too plaine what opinion they had of Her Religion liuing whom so boldly they dare depraue being once dead But flattery looketh no further than eyther to escape punishment or receiue a benefit so that when the one is past feare and the other past hope wee dare then speake what wee thinke and more vnreuerently oftentimes of the same partie being a Saint in Heauen than we durst being a Prince in earth It were fit all men considered but especially Kings whose authoritie it doth secretly vndermine how farre the admission of a Consistoriall Gouernment in a kingdome may suddenly vsurpe vpon that right which Scripture and Lawes haue ascribed to the King That Kings ought to haue rule in all causes ouerall persons as it is warranted by the word so it is confirmed to the Princes of this Land by Act of Parliament This giueth vnto them Supremacy in Ecclesiasticall Gouernment Exempteth from Inforcement of any Domesticall or forreigne power and freeth them from the penaltie of those lawes both Ecclesiasticall and Ciuill whereunto all inferiour persons in a Kingdome are tyed And howsoeuer sinnes in Princes ought to be reprooued and rights of Clayme may be recouered against Kings yet in nothing are they liable to penall lawes much lesse subiect to the Iurisdiction of Elders or Excommunication of this Tyrannous Consistorie Vnhallowed blouldnesses attempted in other Kingdomes and Imperionsly affected and vrged by some amongst vs nay the power to call Synods an Authoritie by Parliament graunted vnto the Prince some violent spirits haue attempted with that bouldnesse as if those only were Lawes which were warranted by this Consistorie Princes being but to Execute what they appoint them out of Gods word whereof notwithstanding themselues must be only Iudges Thus whilst the Prince warranted by his owne Law which is the publike Act of his whole people gaue Authority to some graue Commissioners for Reformation of Ecclesiasticall disorders They denie that any such ought to be appointed Iudges and often both in priuate and publike depraued that honorable and high Commission a thing as it is vnseemely for them to controule so if our late Souereigne in great Wisedome and care of the Church had not giuen it authoritie and strength the bolddnesse of a great number pretending a Zeale had growen to bee so strong that in all appearance There had beene little likelihood of safety to the Queene her selfe And seeing all attempts are most violent that haue their beginning and strength from a Zeale to Religion bee it neuer so false there can be nothing doubtles of greater vse either for the safetie of the Prince the peace of the Church or the quiet of the Commonwealth than the seuere and Reuerend authoritie of this high CoÌ„mission without which assuredly long since we had miserably tasted of all those euilles which vncontrouled ignorance Hypocrisie and crueltie cculd haue brought amongst vs. It is small reason Princes should giue eare vnto these plots which leaue them naked without meanes to defend themselues or their Subiects in the time of danger nay those of the honorable and highe Court of Parliament are to thinke themselues and I doubt not but will iniured by such who haue taken from them on of the three States a State not of the least wisedome and grauitie and from them all that Authoritie which they ascribe to a number of ignorant and sillie Artificers for such some Consistories must needes bee and guided by a youth sometimes neither of wisedome nor vnderstanding It is miserable where men are ruled by no lawes seeing nothing is in man of greater daunger vnlimited than his owne will which imperiously commaundeth ouer his fancie that is able to corrupt and peruert all Rules of order Thus they interprete Tell the Church tell the Consistorie Which because Iohn Morrell did expound otherwise himselfe was excommunicated and his Booke burnt there is nothing more vsull than their pleasures to become Lawes A thing peraduenture men may affect which either desire Change or do hate gouernment but doubtles in it selfe Tyrannous and vnsufferable and so much the more odious and daungerous by how much the Rulers are base there gouernment lesse equall and once admitted not easie to be shaked of In on word There is nothing in the Lawes of this whole Land nay not in the possession of any priuate persoÌ„ safe if
and people and would deuide all liuings among their Elders Decons whom they appoint to be paymasters of their Pastors if either I charge them with vntruth or any indifferent vnderstanding can thinke this not danngerous to the Church and the Commonwealth let their petitions haue successe their complaints haue audience their cause finde fauor and in that one Act let Religion the Prince peace and all vtterly perish I omitt first fruites Tenthes subsides cōtributions of Ecclesiasticall persons all which are graunted by the lawes vnto the Prince of this Land all which by thē are accounted sacriledge and robberie and left wholy to the disposition of their polliticke Consistorie and where as as wee shall haue occasion to handle heareafter some special men in particular cases both in equitie and conscience are to be exemted by priuiledge from those lawes that doe binde all a power only reserued to the Prince himselfe These hould all dispensations vnlawfull and howsoeuer they fauour it in themselues no lesse than superstitious and Antichristian in others A thing doubtlesse of much vse and great necessitie in all kingdomes and of no daunger at all where the King is vertuous Whilst the true consequēts of their false opinions haue taught the world that these and such like derogations of the Kings authoritie haue beene maintained in that vnlearned Schoole they labour to make all men beleeue that Princes haue not more honest Religious and loyall Subiects than they are A thing surely by experience neuer to be found so longe as they haue entered vnder pretence of Religion to become abbaters and disposers of the Kings Reuenewes as if he that were gouernor of the Church and the Commonwealth were bound in dutie by power and reuenewe but to haue care of the Church only a Diminution of all greatnesse is affected by thē that by the disposition of that which they esteeme to be the superfluitie of all States necessarie defences and moderate Ornaments may all faile to make them rich CHAP. II. The Church visible of all other Societies is fittest to haue a Discipline but neuer the same that some men desire TO thinke that either the Church how putrified soeuer the Religion be be in so good a case for gouernment that nothing can either be added or taken away to make it better or that the same societie how much soeuer disordered be to be altered by priuate warrāt is very daungerously and apparantly to erre in both The first being the effect of too much flattery and self loue the latter the daungerous attempt of an insolent presumption both hazardous to that holy Societie whom either they thinke for gouernment to be absolute or absolutely to be gouerned by their owne fancies In these two Errors the difference is this that they first may easily erre in thinking that to be best which Experiēce hath taught them to be good in the latter there is lesse excuse because they mislike all whatsoeuer may not be esteemed to proceede from their owne deuice that there is a gouernment requisite for that Societie which we call the Church the wisdome of God hath made knowen vnto vs both by proportion of those naturall and Ciuill Societies to which the Church is compared and by the perfection of that fellowshippe which the Saints in all ages and places where the true worship of GOD hath preuailed haue had from the foundation of the worlde amongst themselues The first roote of humane Societie as being impossible to continue without order is distinguisht by God himselfe into seuerall degrees and prerogatiues of Husbands Parents Maisters aboue Wife Children and Seruants and yet all linked in the mutuall agreement of like dueties The greater Branches that rise out of these rootes Cities countries and kingdomes are neither destitute of lawes to prescribe nor Magistrats to execute for the common good all receiuing dignitie and strength from this fountaine that by the benefit of Good lawes they are well gouerned If men were of themselues either willing or constant in that which were good It were needles to haue a discipline for all where euery mans vertue were a lawe to himselfe but seeing our corruption is such that we are easily deceiued by our selues more easily seduced by others but most and most daungerously peruerted through feare and desire the one to spurn vs that we goe not too flowe the other to bridle vs that we runne not too fast there is a line both to direct and to amend necessarily limited to all sorts and this in due season lest disorder indured bread confusion the fore-runner of all ruine Seeing then the Church of Christ is the house of God the Citty of the liuing God the kingdome of his beloued Sonne can wee thinke that he is careful for others and carelesse or negligent for his owne or that disorder is lesse daungerous or lesse to be feared in the Church than in the Common-wealth surely hee that in all places is the Author not of confusion but of peace will haue all thinges performed decently and in order for the Gouernment of his Church To this ende hee appointed Stewardes oouer his houshold Watchmen and leaders ouer his flocke laborers in his haruest Husbandmen in his Tyllage and being proportioned to a bodie maketh some to bee Eyes Eares Tongues Handes that is principall members for directing and assistance of the whole without which in all reason it must needes be vnable to prouide for the safetie and securitie of it selfe so that the Honour or happinesse had beene small to haue made it a Church vnlesse this likewise had beene added To haue made it a Church that is well Gouerned for the vnitie of of the Spirit is not kept but in the bande of peace This Regiment of the Church is as well Extelternall as Internall The latter is that gouernment which God hath by his holy Spirit and truth in the hearts of the faithfull which as it is neuer varied so it is not questioned amongest vs in the Church of Englande By this which is the Kingdome of his Sonne all men confesse that GOD inwardly and effectually worketh in his Saintes the Faith of his truth the feeling of his grace and other spirituall blessinges according to the purpose of his will for the praise of his owne Glorie in which no earthly creature is able to ioyne or to concurre with him sauing only in this that the Word and the Sacraments being left as externall meanes there must be fitte persons for both and a power in them to admitte and reiect lest happily holy thinges be defiled whilst Pearles are cast vnto Dogges and Swine From hence ariseth a necessitie of externall Gouernment in Gods Church which respecteth the appointing of meete men and the due approbation of such as are to be credited with the free dispensation of such inestimable Treasures committed to their Charge In this whilst all men agree that it ought and many that are religious are desirous that
the Church should be rightly ordered many Intemperat men without any learning or care haue offred vnto vs that kinde of gouernment which had it beene once admitted could not choose but time haue pocured a ruine to the whole Church whose labours as farre as they were honest no man hath reason to dispies but being daungerouâ— they are to be diswaded from attempting and frendely to be counsailled to aduise better For to allow the best and fauorablest excuse that this cause can afford a curtesie perhaps they desire not at our hands is to thinke they haue dealt as men that comming in loue to visite a sicke friende haue euery man geauen his aduise without skill The best reason in wise Iudgements to deny alteration of any well establisht order as also to procure approbation with good conscience to such customes as are publikely in vse is when there riseth from the due consideration of them apparant reason allthough not all waies to proue them bettter than any other for who did euer require this in mans ordinance yet competent to shew their conuenient fitnesse in regard of the vse for which they should serue duties of Religion performed by the Church ought to haue in them according to our power a sensible excellency Correspondent to the Maiestie of him whom we worship yea then are publike duties in the Church best ordered when the militant doth resemble by sensible meanes as it may in such cases that hidden dignitie and glory wherewith the Church Triumphant in Heauen is beutified how be it as the heate of the Sun which is the life of the whole world was to the people of God in the Desert a greeuous annoyance for ease whereof his extraordinary prouidence ordained a Clowdy Pillar to ouershadowe them so things of generall vse and benefit for in this world what is so perfect that no inconuenience doth euer follow it may by some accident be incommâ—dious to a few in which case for priuate Euills reamedies there are of like conditions though publike ordinances wherein the common good is respected be not stirred Let it be therefore allowed that in the externall forme of Religion such things as are apparantly and haue beene sufficiently proued effectuall and generally fit to set forward godlinesse either as betokening the greatnesse of God or as beseeming the dignitie 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 reuerently retained some few rare casuall and tollerable or otherwise cureable inconueniences notwithstanding And in this case it is not a consideration either of least reason or least vse to obserue what hath beene allowed as fit in the iudgement of all Antiquitie for the good gouernment of the Church from which either easily or much to swarue was neuer yet in experience warranted to be safe Wherefore in the altering of formes of Church gouernment 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 followe the direction of yong heads For though Ripenes of vnderstanding be grayehairs and the vertues of such be old age yet wisedome and youth are seldome ioyned for we must seeke it among the Auncient and in the length of dayes vnderstaÌ„ding So that if the contention be to whom we must harken and who are they that rule vs in this case doubtlesse the aged for the most part are best experienced least subiect to rash vnaduised passioÌ„s seldome carried with an affectation of noueltie or change therefore best in matter of Counsaile to be best trusted and safest in matter of Change to be wholly followed for as hands are seldome profitable to any great attempts longer than youth strengthen them so Wisedome is not of much value till age and experience haue 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 subtill discourses of witt which are not the ordinarie felicities of those that haue laboured in this cause procure many times great applause butbeing laid in the ballaÌ„ce with that which the habit of sound Experience plainly deliuereth they are ouer-weighed Let vs therefore as in all other things of deliberation and Counsaile follow the aduise of him who said Aske thy Father and he will shew thee thine Auncients and they shall tell the. They which doe nothing as one wisely noteth but that which men of accompt did before them are although they doe amisse yet they lesse faultie because they are not the Authors of harme and doing well their actions are freed from preiudice of Noueltie an imputatioÌ„ alone able to diminish the credite of that which is well donne The loue of thinges auncient doth argue stayednesse but leuitie and want of Experience maketh apt to innouations For vsually where Scripture doth not gaine say that which wisedome did first begin and hath beene with good men long continued challengeth allowance of them that succeede although it pleade for it selfe nothing but that which is new as their discipline is if it promise not much doth feare condemnation before triall till triall noe wise man although women and some rash heades doe doth acquite or trust it what good soeuer it pretend or promise So that in this kinde fewe things being knowen to be good till such time as they growe to be auncient as wee haue small reason to dislike or alter what by continuance wee haue found to bee profitably honest so we haue much lesse cause to admitt that which in our selues and our Church doth want triall and with others abroad hath beene the Originall of much euill Nowe because all thinges can not be Auncient which are expedient and needefull in the Church This being a bodie which neuer dieth hath euer power no lesse to ordaine in things indifferent that which neuer was than to ratifie that which hath beene before for surely the Church howesoeuer some men distast this point hath Authoritie to establish that for an order at one time which at an other it may abolish and in both doe well Laws concerning outward order are changable articles concerning doctrine are not There is saith Cassianus no place of audience left for them by whom obedience is not yielded to that which all haue agreed vpon for it is to bee feared that the sacred worde shall at their handes hardly receiue due honour by whom the holy ordinances of the Church doe receiue contempt It being a vertuous obedience in both as well to the rest in that which the Church commaundeth vnto vs as in that which God commaundeth vnto his Church And if those things which are misliked peraduenture of a number without reason were euils of that nature that could not bee remooued without manifest daunger to succeede in their roomes wisedome of Necessitie must giue place to Necessity all that it can doo is
meanes against the heresie of Priscilian the hatred of which one euill was all the vertue he had became so wise in the end that euery man carefull of vertuous conuersation studious of Scripture and giuen vnto any abstinence in dyet was set downe in his Kalender of suspected Priscillianistes For whom it should bee expedient to approue their soundnes of faith by a more licentious and loose behauiour neither do I thinke vnto a great number that desired this name could any thing more fitly be applied than that vnto the Cathari a sect of Heretikes not cleane but worldlings or as Epifaâ—iâ—s calleth them pure impure ones But surely if eyther the Cathari the Nouatians the Pelagians the Donatists or any sect of the papists at this day worthily deserue to be termed by the name of Puritan theÌ„ surely it is no great error to apply that name to a number amongst vs who are euer readie to boast of their innocencie and in respect of themselues to account all of a contrary faction vnholy and prophane Others this Author accounteth old barrels And yet if he had well remeÌ„bred what he saith in any other place That who so feareth an oath or is an ordinarie resorter to Sermons earnest against excesse ryot Popery or any disorder they are called in the Vniuersity 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 haue learned to submit themselues to the present States and I doubt not but verie truly a great nuÌ„ber of the Reuerend Fathers of the Church might more fitly be called prescise than those that for the earnest affectatioÌ„ of a new discipline desire by their followers to bee called pure For surely in all those things meÌ„tioned as notes to discerne a Puritan many that are very far from that peeuish singularity of some amongst vs haue done the Church more seuice in one yeare and liued with greater sinceritie their whole life than the principall of those who are distinguisht by that name Is it not a straunge presumption to Impropriat Conscience Holines Innocency and Integrity onely to some few as if all the rest who haue seuered themselues from the Church of Rome were no better than Athiests time-seruers prophane and irreligious only in this respect because by their authoritie and learning they haue resisted this vnreasonable desire of a new disciplne So hardly doo 〈◊〉 temper our selues when wee are strongly perswaded of our owne fancies but that all that are contrarie or repugnant to vs wee traduce theÌ„ to the world as men without conscience only for this that they are apposite A practise which alone is able to discouer to the world our exceeding pride and intollerable selfe-loue for no man can doubt but the aduersaries to this cause haue exceeded the other in all 〈◊〉 wherein they are or would seeme to bee most excellent onely they haue learned to obey which is much better than all the sacrifice of fooles But seeing words haue so many Artificers by whom they are made and the things whereunto wee apply them are fraught with so many varieties it is not alwaies apparant what the first inuentours respected much lesse what euerie mans inward conceit is which vseth their words doubtlesse to distinguish things that are of a different condition is the most ordinarie and the safest vse of names seeing necessarily to collect what things are from names by which they are called can haue small warrant these being but effectes oftentimes of malice sometimes of ignorance mistaking sometimes of some particular accident all which serue but in the construction of wisemen to make their estimation by a better rule and where things are not in nature such not to condemne them though they called by euill names The name of Puritan or Prescisian no man hath reason to vse it as a disgrace seeing with vs it serueth but to signifie such as being more strict for obseruation of Ceremonies than others both parties being opposite in that they both notwithstanding may bee equally distant from the Church of Rome and therefore as I cannot excuse such as prophanely make it any imputation to bee prescise a duetie which surely ought to bee performed by vs all in a stricter maner so neyther doo I thinke the proceeding of those to bee altogether lawfull who vnder this name hauing shrowded themselues account all men besides to bee prophane Atheistes and the resistance which they finde in their violent course to bee a cruell persecutor of innocent men in a good cause They that teach the world to thinke and to speake thus must needes bee iudged both to slaunder the profession of the Gospell amongest vs and to make themselues the best part of that Church which is seuered from the customes of the Church of Rome But lest peraduenture none of them eyther mislike the name or make the original of their sufferings to bee their innocency let vs heare one of them plead for the rest Men which made consceince of many things which the Reuereud Fathers and many learned men affirmed to bee lawfull and for this they were called Puritans There is no man can think but in matters of this nature the iudgement of the Reuerend Fathers and many other learned men that were not Bishops might haue ouerswayed the stifnesse of some few for so they were at the first without inforcing any faction or breach of the Churches vnion this phrase is vsuall in that Booke the goodnes of our cause and the innocency of our persons God deliuered his innocent seruants and being reproued for their proceeding their aunswere is the innocency of our cause doth constrayne vs and that the world may knowe the reason of their sufferings they say the chiefest cause of their trouble and reproach is their carefull and zealous following of Gods holy Word and their tender conscience in offending God Would not a man thinke that the Church of England which hath seuered it selfe not without many Daungers from the Church of Rome had looked backe and become a Harlot and a bloody Kingdome surely there cannot be a greater blemish laid vpon this Church which both is and is desirous to be thought reformed 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 sighes and mournings of a Church vpright and pure labouring vnder the burthen of persecution because they cannot in conscience yeelde vnto Superstition as others doo from hence are these speeches They seeing our Innocencie that of mere conscience our vprightnesse makes vs poore innocent men And in an other place to the same purpose We can boldely and in the sight of God protest our Innocency wee and our honest and iust cause
the Church of England I would take it vpon my soule so farre as my iudgement serueth that it is much more Apostolicall then the gouernment of any Church that I reade of and if it were not for Prohibitions such peraduenture as good intentions found out and some few hinderances of the Common-law a gouernment without exception more holy and of greater peace For whilst euery man will aduenture to offer vnto the Church fancies of his owne making as H.N. and many others saying loe here is Christ and loe there is Christ we shall stand neede to be put in minde of that caueat goe not after them And whereas the two forciblest reasons to giue any thing allowance in the opinion of men is that it is warranted for the institution and profitable for the vse these politike maisters of the new discipline hauing proued neither yet doe offer both To thinke that if we had this gouernment which doubtles God in his mercie hath thus long kept from vs that then God would blesse our victuals and satisfie our poore with bread that he would cloth our priests with health and his Saints should shout for ioy that it is best and surest for our stare that it would cut of contentions and sutes of law that it would nourish learning that then there would be vnitie in the Church that it would bring strength and victorie and many other benefits like these which is experience of these that haue tried them could as well assure as these mens words doubtles the Church had great reason to thinke of it and yet these are benefits no greater then alreadie by Gods mercie our Church hath inioyed without this But they imitate â—aith a learned and graue man of their countrie those seditious Tribunes of Rome who by vertue of the Agrarian law bestowed the publike goods only to this end to enrich themselues that the Bishops being ouerthrowne they might succeede into their places And a little after it ought especially to be prouided that there be not any high authoritie giuen vnto this presbyterie whereof many things might be said but time will reueale what yet doth lie hid Wherefore saith Gualter writing to the Bishop of London at that time and touching some abuses as they are infinit of this new discipline we are carefully to be vigilant least new heads doe bud out of the wounds of the romish Hydra scarce yet subdued 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 it selfe considering that many who before had it in admiration are now of themselues become wearie of it Another saith that by the meanes of this discipline the magistrates haue inuaded the Church goods the ministers haue little alowance there is no respect of the studie of diuinitie And another complaining of the disorderly frutes of this discipline saith If you did see the confused state of the Churches of these countries you would say that England and marke it for it is true how bad soeuer were a paradise in comparison to be thought but if these men could haue bin content only to haue praysed their owne without opposition defacing and slaundering the gouernment of our Church we would haue been willing to haue furthered their inioying of so much happines in their owne relmes if the peace and prosperitie of our owne had not been enuied by them whereas now we must tell them and when we haue done the Church shall haue some to performe this dutie to the worlds end that a discipline erected by fancie pollicie consisting vpon parts vnsound disagreeing daungerous in themselues chargeable to parishes without profit derogatorie to Princes banishing Apostolicall Bishops appointed by Christ in one word a discipline new full of crueltie ambition and pride cannot be safely admitted into that Church which is seated in a kingdome where a Prince hath authoritie both ouer the Church and the common-wealth There is no part of it vnanswered that I know our purpose in this is but only to let them see that a church being happely planted and gouerned as ours is they that are strangers are charitably to thinke of vs those amongst our selues ought all to be furtherances of our common peace That sinne out of our dissentions may not grow strong and whilest vnthankfully with Israel we reiect Samuel we haue not either a gouernment that is tyrannous or no Church at all For that prouidence which powreth downe mercies whilest meÌ„ are thankefull raineth downe iudgements for the peoples sinnes Let vs theÌ„ hereafter in sted of filling the world with our clamorous outcries for a new Church gouernment approach the throne of his mercie with praiers for our sinnes that they may be pardoned CHAP. IX Of Archbishops and Bishops IF in the generall dislike which diuers not well aduised haue had toward the ecclesiasticall state in this kingdome things of principall and chiefe vse might haue escaped the vnreasonable and intemperate reprehension of some mouthes neither should a thing of so great necessitie nor a condition and estate both by example and reason so much warranted stand in neede of any defence at this time But seeing amongst those ambitious humors which vnder pretence of an equalitie more then is fit aspire vnto a tyrannous authoritie more then is safe there is nothing lesse willingly indured then the title and authoritie of Bishops which by establishing an order doth frame all parts of the Church to a due obedience and by making seuerall dignities which for order are different do impose a vertuous and humble obedience euen amongst them whose ministerie and ordination is all one we cannot but thinke it a thing vnreasonable in those which demaund it at our hands and great folly in vs if we yeeld vnto it that an office of that vse of that lawfulnes and continuance should be remoued as tyrannous and antichristian in Gods Church onely because it pleaseth the wisedome and violence of some men so to haue it Now as to thinke that the state of the Church might either continew better or continew at all without these is but the strong fancies of some which ouerloue themselues so to maintaine after so long practise of the most auncient Churches that Archbishops and Bishops both for name title and authoritie are lawfull and to the well gouerning of the Church necessarie is but to confesse that order must as wel be a safegard to the church as the common-wealth and that subordination of men in authoritie can be well wanting in neither but if in either surely in that societie farre lesse where disorders in manners are not much fewer considering the number of persons and the errors in opinion are more vsuall and more daungerous and none of these possible with any conuenience to bee remedied but by this meanes In regard whereof being neither safe to trust all without
For in all societies authoritie which cannot be where all are equall must procure vnitie and obedience if vertue will not Now seeing that all men may easily erre that no errors are so daungerous as those which concerne religion the Church should be in a far worse case then the meanest common-wealth nay almost then a den of thieues if it were left destitute of meanes either to conuince heresies or to suppresse them yea though there were neither helpe nor assistance of the christian magistrate without which it were not possible for truth equitie any long time to harbour amongst the sons of men The remedie which in these cases the primitiue Church had when occasion was offered vsed against heresie and iniurie she deriued as well from the promise made by Christs owne words as from the Apostles example in the like case Christ willing them that were grieued 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 where two or three are gathered together in my name there am I in the middest of them and whatsoever you shall binde on earth shall be bound in heauen and whatsoeuer ye shall loose on earth shall be loosed in heauen Now whatsoeuer is ment here by the name of Church in the reasonable exposition of any to me it is all one to prooue this order that from priuate admonitiō they went to witnesses and from them to assemblies and seeing there must be an end of controuersies amongst men vnlesse we will plucke vp by the rootes all charitie and right when neither priuate perswasion not frendly mediation can appease parties that violently contend what other order could be prescribed but a iudicial hearing and determining of things in question Now because Christ did not set the sword to be the generall and perpetuall rule to gouerne 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 yeeres after though where they beleeue the defence and maintenance of the Church is committed to their charge it must of necessitie follow that either there is no iudge which were the vtter subuersion of all peace when the christian magistrate is wanting or els the pastors and stewards of Christs Church to whom this care is committed must assemble together and with mutuall conference performe those duties to the Church in generall which otherwise they are bound to do to each particular place and person By Gods law what obedieuce and reuerence the father may expect from his owne childe the same or greater must all beleeuers yeeld to the fathers of their faith the one begetteth vs to this life the other to a life that is much better Those then whom Christ hath placed to be watchmen and leaders the light and salt of his Church must not onely warne and guide but also lighten and season in their measure that whole body for when all other failes this onely is left to clense the house of God from vessels of dishonour yea when there were no beleeuing Magistrates to assist the Church this onely was left as the best meanes and after when christian Princes began to protect the truth they neuer had nor can haue safer direction amongst men then by the Synods of wise and godly Bishops Thus a Synod at Antioch about threescore yeeres before the councell of Nice condemned and deposed Paulus Samosatenus for heresie and when he would not yet yeeld to the Church but keepe it by violence vpon complaint to Aurelianus the Emperor though he were a heathen Samosatenus was with extreame shame driuen from the Church by the worldly Prince All countries in all ages haue had the benefit of this not as a thing arbitrarie and left free to those that peraduenture were careles of the Churches welfare but prescribed by sundrie councels as Nice Antioch Constantinople Chalcedon and commaunded by the imperiall lawes in this manner That all the Ecclesiasticall state and sacred rules may with more diligence be obserued we require saith the Emperor euery Archbishop Patriarch and Metropolitan to call vnto him once or twise euery yeere the Bishops that are vnder him in the same prouince and throughly to examine all the causes which Bishops Clarkes or Monkes haue amongst themselues and to determine them so as whatsoeuer is trespassed by any person against the Canons may be reformed So that wee must either cleane reiect Synods a thing doubtles of no small daunger as the times may fall out and make the presbyters in euery parish supreme iudges 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 euen when she mas most sharpely pursued by the sworde from the death of the Apostles to the raigne of Constantine they were assembled and gouerned by the Bishops of the chiefe and mother Churches and Cities in euery prouince who by the auncient councels were called Metropolitanes And after when Princes came to imbrace the faith the best meanes they could deuise to procure peace and aduance religion was by their lawes to referre Ecclesiasticall causes to Ecclesiasticall Iudges And least they should be long in strife they charged the Metropolitane to assemble the Bishops of his prouince twise euery yeere there to examine and order what matters of doubt should arise which happely might disturbe the Churches peace Thus the Synode of Rome called by Cornelius against Nouatus consisted of threescore Bishops and many others of the clergie In the councels of Rome vnder Hilarius and Gregorie where foure and thirtie presbyters subscribed after two and twentie Bishops infinit are the examples in this kind which teach vs 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 haue this vse if this were all to make that societie able with order to suppresse heresies and redresse wrongs without which doubtles the Church of all assemblies were worst gouerned it ought not to seeme vnreasonable to any that a thing so necessarie and auncient should with honour and reuerence be retained amongst vs. But least the name of Bishops should be offensiue to any as some haue thought it onely the ambitious title of a tyrannous gouernment these that would seeme moderate aduisers to equalitie and humilitie in this case must giue vs leaue to tell them that the name is auncient the office needefull and both so warrantable that they must needes be thought at the least malicious enuiers of the peace and prosperitie of Gods Church who are desirous or can be content that order obserued in the Apostles time and those Churches which were purest and next vnto them should be banished
a seuerall portion of men consecrated vnto the seruice of the most high in things wherewith others may not meddle as the peculiar lot of the Lord himselfe they are a diâ—uict order not vnfitlie expressed by the name of Clergie Whose spirituall power consisting in the execution of holy things properly is conuersant in the affaires of God Now as no kingdome can stand without Religion wherein though they erre yet a religion they must hold so no religion can in seuerall duties bee possiblie performed amongst men where there are not with some fitnesse instruments allotted to that vse And heerein Christianitie hath builded a liberall maintenance in this land to those that are now gouernours 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 imployed in this action hee fitted those likewise in a celestiall manner proportioned with his owne working who as in no sort he tooke vpon him the Angels nature but tooke on him the seede of Abraham so hee vsed in this the ministrie of men not of Angels because where weakenesse from aboue is able to receiue strength there the exelentest creatures and the best meanes are not all one Amazement out of feare making our capacities more dull where our teachers are too glorious and charitie not to bee so thankefull when wee are not indebted to men of our owne nature nor our Preachers are clothed with the same infirmities that wee are This being the greatest reason why Prophanesse doth scorne and Wisedome despise what Simplicitie and Humilitie doe both worship Yet the course of Instruction serueth to teach all that the waies in these things which God and man vseth are not both alike Neither was this Office though his worke befitting the Maiestie of God himselfe seeing we are apt to contemne that presence how glorious soeuer if it bee common or to tremble at the brightnesse of so great a power if it bee not common In which respect that wisedome which knew best how most fitlie to prouide for 〈◊〉 weakenesse did sometime though seldome in a cloud in a fire in the shape of a man appeare vnto his own people sometime with Moses he spake face to face yet graunted the desire of his fearefull seruants when they spake to Moses talkâ— thou with vs and wee will heare but let not God talke with vs least wee die This Wisedome of theirs hauing approbation from God himselfe I haue heard the voice of the words of this people which they haue spoken vnto thee they haue well said all that thâ—y haue spoken Oh that there were such an heart in them to feare mee and to keepe all my commandements alway that it might goe well with them and with their children for euer But to the Sonne of God when hee became man so being made fittest both to do and to suffer for vs the voice from heauen gaue this testimonie heare him As if the same power which by religion purposed to bring man from earth to heauen found no Instrument fitter for this vse then onely the seruice of man himself Nothing being so comfortable to vs as that voice of the Apostles to the men of Listra wee are euen men subiect to the like Passions that yee bee and preach vnto you that yee should turne from these vaine things vnto the liuing God which made heauen and earth and the sea and all things that in them are this maketh the Church to goâ— boldlie to the throne of grace that she may receiue mercie and finde grace to help in time of need Thus al things which are from God are sodred as it wer together with so much art and loue causing a mutuall assistance that the lowest of mankinde are appointed to receiue from the nearest vnto themselues what the mercie and the influence of the highest yeeldeth wherein as those whom God imployeth in this busines beeing Embassadours receiue commission onely from him whose inward affaires they menage hee being the father of Spirits and soules the purchase of his owne sonne and thereby may challenge of the children of the Church honor and respect aboue other men so doth the Church likewise require vertuous abiliments matched with good learning at their hands heereof they are fitly remembred by that Vrim and Thummim vpon Aarons brest and by those names of Watchmen Lights Salt Guides and such like which the scripture doth giue vnto them Requiring in all yet accepting though not excusing a lesse measure in some sort an ability sufficient to informe the Church The small difference in this kinde from the common sort in some of those ages that haue beene before vs gaue men occasion to thinck and say that the Laitie and the Clergie were all one Nay diuers amongst vs haue laid this vntrue accusation vpon our Church with what conscience and honestie the world may iudge as if our land onely of all those kingdomes that are reformed were not carefull to haue a learned ministrie but wer absolutely content with those persons who for the discharge of this dutie could but onely reade Let them first vnderstand what we say and then let the world bee our Iudge if wee say true Doubtlesse if the heathen required in those that were their Priests that they should bee able for knowledge to performe those duties of Counsell and Deuotion which others could not let no man think but that wee principally desire a soundnesse of Iudgement knowledge of scripture wisedome to Interpret an eloquence to vtter power to exart zeale to reproue in the ministers of God and all these in farre greater measure then in other men but may wee not seing hee that liueth made all things together the Lord who onely is iust and there is none other but hee and hee remaineth a victorious King for euer hee ordereth the world with the power of his hand and all things obey his will for hee gouerneth all things by his power and deuideth the holie things from the prophane say with the sonne of Sirach to whom hath hee giuen power to expresse his works or who is sufficient for these things neither must this hould all those back who are willing to bestow their labours for the benefit of gods Church because they are not able no not in any tolleâ—able manner to performe all these seeing his strength is oftentimes perfected in our weaknesse and to discharge our calling as to auoid temptations this must bee our comfort whilst wee desire for to grow better that his Grace is sufficient for vs. For as in distribution of gifts God giueth not the same number of talents to all neither doth hee expect equall proportion of increase nor blameth him that had but one talent that hee got not fiue or two but onely for this that hee did not vse it So that if those of the lowest sort of Clergie who in the plentifull knowledge of this age modestly content
themselues onely to reade the Scriptures and the profitable indeuours of other men whilst some not much their betters for learning out of a bold presumption arising from a false opinion of equalitie in all degrees dare approch the honorablest and grauest assemblies in this land shall wee thinke their modestie deserueth so much blame as that they are not worthy to bee tearmed ministers and not rather blame the vnmodest presumption of others who vnskilfully and boldly haue taken vpon them the dispatch of those duties which doubtlesse by many hundreds might haue beene performed much better And I am sorie it fareth with vs in this case worse then it doth in all other courses besides seeing commodities and seruices are worthely suspected onely in this respect that they are offered and in these functions much holyer and of more weight they are thought by some to deserue better in that they boldly and vnconscionably outrun the rest As if in the discharge of these sacred duties an Vnhallowed Emulation were the best vertue or that a lawfull ordination to preach were a warrant sufficient allwaies to preach where it pleaseth them This error to bold and ouerfoule if it were not the vsuall misdemeanor of those men who to rigorously beeing vnlearned themselues call for a learned ministrie wee could as easilie afford them their desired happinesse as wee are willing to craue pardon for others that beeing better learned are not indued with the like boldnesse Wee doubt not but all men in this calling haue great reason to vse the vttermost of their learning to the benefit of Gods Church and that those who are not so well able to teach others should indeuour themselues to bee more learned Which vertuous trauells of theirs so much deserueth the more fauour in that there is no calling which hath not more ease and whose scope is not shorter then the vnlimited and endlesse desire to obtaine knowledge In which respect men indued with greater gifts should receiue from the Church a better recompence and where there worthynesse is farre vnequall there both with Prince and people which is some mens error their estimation and honor ought not to bee all one For euen the heathen Philosophers who in comparison of these drunk but of the standing waters which were drie in the time of heate forsaking the fountaine of life euen the Lord himselfe for that glorious show which was nothing else but like the beames of a Comet to be wondred at for a time but neither of continuance nor influence amongst many they were much esteemed the heathen Princes finding this benefit at their hands that those Morall vertues wherein they were excellent like sweet flowers had withered long since if men of learning like skilful Apothecaries had not distilled them But the knowledge of these surely was amisse in leauing that which was necessarie for a thing superfluous a thing sound for that which was emptie profitable for that which to a better life serued to small vse and a thing in comparison euill for that which was absolutely good Yet whilst wee haue dispised these digging wels vnto our selues like those of Isack Contention and Hatred were puft vp with an opinion that we know much as if our weakenesse could incounter the worthiest for learning that the Church hath Who in deed as concerning time ought to bee teachers yet haue neede againe to bee taught what are the first principles of the word of God and surely the most faults in the Kingdome haue proceeded from this fountaine that the Priesthoode for doctrine is not sound Who being faultie in this kinde if they had tempred themselues from teaching so much vntill they had learned more it is like the Church had beene healed of a great part of that malladie wherewith shee is now sicke Whom I would bee loath to take vpon mee to reproue seeing in their opinion they are wise men but onely to put them in minde of this that an Ecclesiasticall Ministrie is their function This ought to teach them that corners are no fit temples to preach their doctrine especiallie now in the time of peace or if necessity at sometimes require it of them yet that their doctrine bee such as for soundnesse and truth it may beseeme the Temple Secondlie that the Church by those whom she hath inuested with that power should call such vnto that place whose labours shee puâ—poseth to vse in that kinde For the Church hath no reason to heare their voice whom Christ hath not commaunded for to feede his sheepe Wherein if those in authoritie by ordaining men altogether vnworthie vnhonestlie discharge that trust which the Church doth Impose vpon them it is their fault who abusing that honor which they haue receiued haue nourished some Wolues to deuoure the flock In detestation whereof multitudes often times cry out whilst Foxes are honoured as holy creatures But seeing it is true that the dulnesse of our witts and the strength of our fancies maketh vs run after to beleeue and those whom authoritie suppresse as men that deserue euill wee releeue them as martyrs that suffered for well doing our Church had small gaine to exchaunge the ignorance of her worst ministers for the factious Imâ—loyments of those men Now seeing these men by reason of their holy function are called stewards Ouer the Church which is Gods household the holie Ghost telleth vs who is a faithfull and wise steward whom the maister shall make ruler ouer all his household to giue them their portion of Meate in due season commending vnto vs as some of the fathers obserue those fiue properties Truth Humilitie Discretion a lawfull Calling fit execution of the Place which are requisit in him who desireth the approbation of a good steward that neither hee bee a betrayer of the flock nor wastfull accounting that his owne which is but onely committed to his charge of such a one wee say as the holy Ghost in another case who is so faithfull amongst all thy seruants as David For doubtlesse many men will boast euerie one of his owne goodnesse but who can finde a faithfull man Secondly that hee bee humble remembring that hee is but a fellow seruant which vertue is not so repugnant as some think to the highest title of office in our Church but that experience hath taught vs how both of them fitly may bee ioynd together Thirdly wise not blind nor an Idiote of whom the Prophet speaketh their watchmen are all blinde they haue no Knowledge they are all dumb dogs they cannot barke they lie and sleepe and delight in sleeping surely Fortitude and Constancie are required of such as haue set their hands vnto the Lords plough wisedome in those that are made watchmen ouer the Lords house Iustice in that they are Debters both to wise foolish and Temperance in the performaâ—ce of this duty We may ought to say I hope without offâ—ce to the Honorable Bishops the fathers of our Churches
to preach in that manner as they vnderstand preaching and of lesse profound learning then these great Reformers haue in themselues and doe wish in others are notwithstanding True Ministers Lawfully ordainâ—d and that the Church is not simplie faultie for admitting of these men to the performance of those duties Hereunto we add that seing Priuate Instruction and Exortation was the most vsuall kinde of teaching in the Apostles time both because Publicke authoritie did not fauour publicke Assemblies to this end and that simple men are better informed by priuate conference and considering the nature of profound Schollers is not altogether so easilie framed to goe from house to house to this purpose nor can if they had inclination and leasure probablie frame themselues to the small capacities of the poore people which notwithstanding greater imployments of the Church if they were willing would denie vnto them we rather chuse to haue them receiue Instruction from meane Schollers such as our Church admitteth not vnprofitably to that vse then wholie in expectation of great learned men to liue and die with no other Information then they heare at Seâ—mons So that touching those Arguments taken from the Principles of common right to proue that Ministers should bee learned as likewise those authorities of the Apostle aledged to that end because S. Paul reqâ—ireth in a Minister abilitie to teach to conuince to distribute the word rightly because also the Lord himselfe hath protested they shall bee no Priests to him which haue reiected knowledge and because if the blind lead the blind they must both needs fall into the ditch wee hold it iust and requisite according to the lawes and statutes which the Scripture hath the Cannons that are taken out of auncient Sinods the decrees and constitutions of sincerest times the sentences of all antiquitie and the conscience of men that Ignâ—rance is a great sinne in those that haue taken vpon them the cure of soules But seing to furnish all places of Cure in this Realme it is not an armie of twelue thousand men that would suffiice nor two Vniuersities though both well stored can alwaies supply so many as decay in so great number nor the fourth paâ—t of the liuings with Cure able when they fall to giue maintenance to learned men It must needs in reason bee allowed vnlesse the greatest part of the people should bee altogether left voide of the vse and exercise of Religion that a number must bee admitted into Ecclesiasticall Order which doubtlesse for learning are but meanely furnished For whatsoeuer wee may conceiue in our plots priuatlie in our studies or vtter to others to maintaine argument yet surely reason will tell vs that all vneuitable necessities considered besids eminent and competent learning wee shall bee forced for supply of this calling to discend a step which is neither but onely tollerable Wherein if hee that is Iudge for the allowance of those men shall finde them able to performe the seruice of publike Praier to minister the Sacraments vnto the people to solemnize Marriage to visit the Sick and burie the Dead which some fondly think to bee no part of the Ministers dutie to instruct by reading although by more learned preaching as yet they cannot wee hold in this case that the law of the Apostle is not altogether broken In this respect we obey necessitie which we know not how possiblie to auoide otherwise and of two euils make choice of that which is lesse dangerous seeing some inconueniences being tollerated in this it may notwithstanding be recompenced with greater good and if euen these men the lowest almost of the Clergie which our Church hath who are accounted by others to bee dumb and silent may and doe in some degree as profitably instruct their Parishioners as some others who of as meane gifts but of more audacitie then they dare take vpon them to expound and deuide the Scriptures by Preaching vpon some text whervnto notwithstanding they come nothing neere whereas the onely reading of Scripture in the other is properly to bee termed a Preaching what reason haue they with disdaine so to think and to speake of them for surely when the world most abounded with iust righteous and perfect men their chiefe studie was the exercise of pietie wherein for the safest direction they reuerently harkened to the reading of the law of God they kept in minde the Oracles and Aphorismes of wisedome which tended vnto vertuous life if any scruple of conscience did trouble them for matter of actions which they tooke in hand nothing was attempted before counsell and aduice were had for feare least rashlie they might offend wee are now more confident not that our knowledge is more but because our desires are an other way their Scope was Obedience ours is Skill their Indeuour was reformation of life our Vertue nothing but to here gladlie the reproofe of Vice they in the practice of religion wearied chieflie their knees and hands wee especiallie our eares and tongues wee haue grown to an intemperancie as one noteth that the desire of Sermons hath brought almost all other duties of religion out of tast and in these wee think onelie such to bee most excellent who are aptest to mislike what superiors in their wisedome aloweth and what the giddinesse of our fancies desire to haue chaunged These compared with the other which doe onelie read and yet are obedient to the Princes lawes are to receiue incouragement and alowance when as the other better learned paraduenture in small measure for their vurulie disobedience deserue neither For it is much better that the Church should want altogether the benefit of such mens labours then indure the mischiefe of their inconformitie to good lawes In which case if any by beeing put to silence repine at the course and proceedings of Iustice they must learne to content themselues with the answere of that wise Roman which hauing occasion to cut off one from the bodie of the common wealth in whose beehalfe because it might haue bene pleaded that the partie was a man seruiceable he therefore beegan his Iudiciall sentence with this preface The common wealth needeth men of qualitie yet neuer those men which haue not learned how to obey Now because neither any man in our Church taketh vpon him the defence of vnlearned Ministers nor the lawes of our land inclyne not to the fauoring of that defect as if wee expected no more of any then we allow in some It must needs bee a slander in them who think there are worthie men enough if they wer sought after both in the Vniuersities other where but while men are suffered to run and ride and catch before they fall many worthie men are passed ouer not knowne some are faine to bee schoolemaisters and some beecause of these troubles change their Audies First I desire this man to remember his owne words in another place If hee think there
lawes and ordinations commaund to bee done by vs wherein to refuse what hath beene the practice of former times onelie because it was proportionable to that age is ouer well to esteeme of our selues and rather to hazard an opinion of singularitie then to bee thought wise Besids if Iacobs vowe at such time as hee tooke his Iorney towards Haran was that if God will bee with mee and will keepe me in this voyage which I am to goe and will giue me bread to eate and clothes to put on so that I may returne to my fathers house in safetie then shall the Lord bee my God and this Stone which I haue set vp as a Piller the same shall bee Gods house and of all thou shalt giue mee I will giue vnto thee the tithe be a rule not onely of prescription but an example of warrant what ought and is fit to bee done by vs in the like case Doubtlesse wee are no sooner to think of Gods protection and his blessing of our increase but withall to think of the furtherance of his worship and that not the least effectuall to this end is our iust and liberall paying of our tithes Wherein if vowes be but a more speciall obligation of our dutie in those things which religion generallie doth require at our hands it must needs seeme equall and iust both for others who are free in the like case for to vow the like and for those who alreadie by lawes stand boud to the same duties to performe them sincerelie and with much truth Now this which nature taught vnto the heathen themselues making tenne that portion which they paid for deuine tribute the law after by Moses imposing equally vpon all euen by this meanes the poorest among them yeelded equallie the same proportion as the greatest did in affection peraduenture much more It was to them an vndoubted assurance that in Gods 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 meanes and that God receiuing a part vndertaketh to blesse all And doubtlesse if we were as vertuously inclined either to depend vpon God for new blessings or humbly to giue thanks for those we haue alreadie receiued as sometimes the Iewes were wee must needs account our tithes a hedge and a wall to the rest wee possesse besides For these being truely brought into the storehouse that there may be meate in my house proue if I will not saith God open vnto you the windowes of heauen and powre downe vpon you an vnmeasurable blessing So that although the Church bee now free from the law of Moyses yet because nature hath taught men to honour God withall that they possesse and the scripture hath left vs an example of that particuler proportion which for Morall considerations hath ben thought fittest by him that could best iudge and seeing the Church hath entred into the like obligation long since it must needs bee a question altogether supersluous to dispute whether tithes bee a matter of diuine right For doubtlesse that which lawfully whilst it was ours wee might retaine now being once by our own consent for that which our fathers did the law accounteth to bee our act alienated from our selues wee can no more warrantablie retaine backe then Ananias the price of those possesions whereof voluntarilie hee made sale for the Apostles vse for they no sooner by alienation passe from vs but the propertie being altered God for euer after doth account them and recken them to bee his owne Whose tribute either to diminish or to wash and to clip that coyne whervpon God hath placed his owne marke must in the end proue heauie and shal be punished as the robbing of God himselfe And therefore least any man should challenge a proprietie by any interest in these things the lawes doe account them the possessions of none The vertuous consideration whereof made those princes memorable and famous which tooke vpon them inuiolablie to defend the Churches right whereas the bold prophanation in others puld downe the wals of their kingdome and their hands were ouer weake to rule those scepters committed to them because before they were vnhallowed and poluted by presumptuouslie aduenturing for to robbe the Church Wherein the resistance of some inferiours in this case were of a little merit if nature had not taught all men to abhor Sacriledge For this alone ouerturneth Kingdomes when souldiers are made rich by the churches spoiles And these for the most part as a wise man noteth suffer both the miserie of beggers and the infamie of robbers seeing then the indowment of our church for the continuall supplye and reward of the Clergie aryseth from some lands but principally from Tythes and these well and conueniently alotted by former Kings to giue maintenance both to Colledges which may breed deuines as to Cathedrall Churches where deuines after their paines may well rest both places beeing the rich storehouses of learned men seruiceable to the Church for many vses it cannot bee but an intention of ouermuch enuie and violence to seeke inconsideratlie an alteration and impouerishing of these honourable allowances for these places by which in the end all feruent studie of deuinitie in the best dispositions must needs perish so that if men had as much freedome to alter and diminish the liuing of the Church as of other persons yet no man can think it safe nor possible for a Ministrie to continue learned in that kingdome long when other professions grow rich and the reueneues of the Church faile Tithes then beeing a dutie wherevnto all men are now bound both by law of nature deuine positiue and a vertuous voluntarie obligation to the Church wee can see no great reason in the refusers of them why they shoud either altogether bee kept back or else bee alienated to other ends For where the law of nature requireth a sufficient maintenance for the Minister the law positiue being a determination of the former alloweth the tenth to bee the best proportion wheerein if this bee remembred that the maintenance bee sufficient we doubt not but the prince may determine the tenth or the fift or any other number to bee the measure Yet surelie stronger reasons and of more equalitie in all ages haue beene found for the tenth then for any other number besides that tenne being the perfection of all number and this dutie as it were a quit rent to him that is the author of all perfection as it is or hath beene moderatlie conuenient to maintaine those whom hee imployeth in that businesse so most fitly it is answereable to his owne perfection And if the bond of allowance arise from the benefit which wee receiue at their hands whom Gods ordination for our good imployeth in that kind it must needs follow that the tenth vnder the law being the proportion which the Clergie had there is small
sounded more sharplie or bee vttered more vnreuerentlie against that mother that hath giuen them suck against those men who haue bene the fathers of our faith through the whole land against that Prince whose blessed gouernment procured them and many thousands peace which peace made them something if they bee any thing could I say any words bee vttered with more follie and lesse truth We hope that neither they themselues nor the world wil beleeue that the church of England so happely reformed so mercifully blest so wisely gouerned so sufficiently supplyed so honorably esteemed both at home and abroad either doth or will maintaine and defend the sinnes of non Residencie and idle absence or couetous heaping vp of many things vnconscionably and without desert seeing they are faults controwled forbidden by so many good lawes of the realme and the vertuous constitutions and Canons of our church wherin if they vnderstand as they ought what a cure is what Residencie is required what absence tollerated by the law of God when and how long what rewards of learning are due in the church to men of better qualitie what disposition of these things resteth in the power of the prince what vnion or limitation of parishes is meerely positiue what dispensations are conscionable and agreeing to Gods law what priuiledges are the right application and not the violent breach of the lawes Lastly what is fit and what is holden in our Church for things forbidden neither doe we nor doth our church defend we are wil be readie to giue them the right hand of fellowship in the reproofe of these sins which we doubt not may be daungerous to the soules of many But if they desirous to outrunne vs in an vnlearned zeale teach the world that all absence is vnlawfull that diuision of parishes are from diuine right and so one onely for one Pastor that princes cannot Dispence that the inioying of these is Couetousnes Idlenesse Theft and the ground of all ignorance then wee must tell them which wee haue proued alreadie that these reprouers themselues are not onely Idle but also pratlers and busie bodies speaking things which are not comely and that our conclusion is this that all dispensations for non Residencie and Pluralities are not against law nor that law that giueth dispensations against conscience and that neither all giuing or taking of them is so great a fault as it pleaseth some men to make the world beeleeue that they both are CHAP. XIII Of Publike Praier and of the defects supposed to bee in the Liturgye of the Church of England IF our praiers were onely the performance of our owne dutie and not a Religious act whereby our mindes beeing lift vp to heauen euen all graces both Spirituall Temporall discend vpon our heads Godlinesse hauing the promise both of this life and the life to come it might bee paraduenture of some doubt whether they were any part of our religious seruice or onely the pollitick inuention of the church to breed a superstitious opinion in the simple people of that almightie power whom because they see not Atheisme laboureth to parswade that they need not feare But seing the intercourse betwixt heauen and earth to vs in Doctrine from vs in praier is the assured euidence of that mercifull loue which desireth to make vs conquerours in the day of victorie it must needes bee if assistance doe want to obtaine this the onely fault of man himselfe not to aske seeing the promise is past and sealed that whatsoeuer yee aske the father in my name hee will giue it you Which if euer wee finde not come to passe measuring things by our weaknesse which is not alwaies able to discerne what mercie denieth and iustice graunteth after our Asking wee must Seeke if that faile crie aloude and with Importunitie knock not doubting of his promise yee shall receiue yee shall finde it shall bee opened vnto you Thus wee sanctifie in this Principall Act of our Religion and offer vnto the Trinitie the three especiall parts of our bodie as an acceptable sacrifice correcting our tongues beeing commaunded because God some time seemeth not to heare to aske erecting our harts and beecause God seemeth to bee lost bidding vs Seeke directing our hands and because God as it were sometimes shutteth the dore against vs willing vs to Knock in the first our praiers doe awake him who seemeth to sleepe as Elias said of Baall but hee that keepeth Israell shall neither slumber nor sleepe In the second to deale as our Sauiour whom Ioseph and Marie thought to be lost whilst hee tarried to doe the will of his father In the third like the Pharisies who shut the kingdome of Heauen least any man should enter but hee saith as the Psalmist Lift vp your heades O yee gates and bee yee lift vp yee euerlasting dores and the King of glory shall come in and not onely hee himselfe but all the righteous for this is the gate of the Lord and the Righteous shall enter into it so that then euery faithfull man performing this dutie as he ought may say with Dauid I will thanke thee for thou hast heard mee and art become my saluation for the promise is without exception Euerie one that asketh receiueth he that seeketh findeth and to him that knocketh it shall bee opened So that though Wine bee strong though Women bee likewise strong though the King bee strong and aboue all things the trurth bee strong yet doubtlesse the Praier of the Righteous especiallie if it bee feruent is stronger then all these The Earth is strong which supporteth all this great waight of creatures and sinne and is so made by the mouth of truth that it neuer should moue at any time yet the Praier of Moses Aaron was so strong and so powerfull that shee deuided her selfe and rent a sunder like the vaile of the Temple and opened her mouth like the great Whale to swallow vp Dathan and the congregation of Abiram The Sea is strong which supporteth the burden of all this for thou hast founded it vpon the flouds but the praier of Moses made it to flie that Israell might passe on drie land What aild thee thou sea that thou fleddest and thou Iordan that thou wast driuen backe surely Iuda was his sanctuarie and Israell his dominion and his seruant Moses praied for their safetie and the Sea answered as Adam I heard thy voice and I was affraied Like effects euen weakenesse hath had from the strength of Praier ouer the Fire the Aire and the Sunne But why doe I speake of these seeing the Almightie seemeth to be bound by our praiers that hee asketh leaue of Moses Let mee alone that my wrath may wax hot against them To whom the humble suppliant hauing fastned his praiers as with a chaine to the throne of mercie may answere confidentlie with out presumption as Iacob to the Angell I will
which wicked men haue abused howsoeuer vngodlie 2 It is vnlike the Reformed If they meane Geneua we cannot but acknowledge both the great mercies of God toward them and the singuler benefit from them to the whole Church But wherin wee differ as there may bee reasons in respect of place and people warrantable for both and without offence so if difference were a fault it may bee as well in them not to follow vs as in vs not to follow them but the strife for preheminence of example is a weake contention wheras for Antiquitie there is no great difference wee thanke God for them and reuerence that truth which is taught amongst them but it is saith Maister Caluin a pestilent mischiefe when wee will haue the manner of one Church to bee in place of an Vniuersall law And doubtlesse if we were as willing to giue them our reasons why wee cannot conforme our selues to the orders of that Church as some amongst vs haue be◠violentlie bold for to vrge vs to it suretie the world woulde thinck wee had rather a desire to reproue them then to amend our selues an Vniformitie in all Churches were to bee wished but it is not euer absolutelie necessary wher the forme of the common wealth is not all one in this case all being lawfull that is best that is fittest for vs. 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 easilie wearied in those duties that are best and Praier making vs apt to fall into Speculations concerning God both that our wearinesse may bee lesse and our thoughts more sound and more agreeable to the present businesse those wise men that haue beene before vs haue chosen lessons for the Church as also Epistles and Gospells sutable to the present time and occasion that as Praier maketh vs fitter to heare so the hearing of these may make vs likewise fitter to pray To read Scriptures in the time of diuine Seruice wee hope being auncient and of such vse their wisdome will not much mislike and if the name of Epistle and Gospell doe offend they cannot but know that the originall of this both for the name and the thing was from Paul himselfe commaunding the same Epistle which hee sent vnto the Collossians to bee read in the Church of the Laoditians And of that to the Thessalonians he saith I charge you in the Lord that this Epistle bee read vnto all the Brethren the Saints From which custome the Church hauing appointed that portion of Scripture which circumstances being weighed is then fittest to be read vnto the people as if it were directlie sent vnto them thereby procuring their attention is not vnfitlie tearmed by the name of Epistle to these as S. Chrisostome noteth the Minister stood vp and with a loud voice cried let vs attend In one word the originall of this custome which so much offends them hath better likelihood of warrant from the Hebrewes then their Sanadrin seeing it was the custome amongst them euerie Sabboth which continueth yet in their Sinagogues that some thing is read out of Moses or the Prophets And we hope the name of the Gospell shall not displease them vnlesse they be offended with Glad tidings and if to read onelie so much as fitteth with the present occasion bee to cut and mangle their wisdome can tell that diuision of Chapters is not so auncient that it may not bee altered and their practise is vsuallie to read sometime but a part of a chapter sometimes two as the matter it selfe hath dependance with it 4 It maintaineth an vnpreaching Ministerie by banishing preaching vnder the coulour of long prayer To accuse vs of long prayer will litle beeseeme them who are long and tedious If we esteeme not of Sermons as wee ought it is our fault And doubtlesse if there had but bene that respect in them which was in vs to a thing of so great vse surely many of their sermons would bee shorter and much better wee are content that they shall extoll either them or themselues but withall let them remember that the Church of God hath as much neede sensibly and orderly to pray as to heare a Sermon wherein if it shall bee onely ouer-short beeing a dutie solemne and publick the world will learne to think that we make litle account of that wherevnto wee allow so litle tyme words surely how few soeuer are then long and paraduenture tedious when they benefit not the hearer but whosoeuer speaketh much and by much speaking doth much edifie doubtlesse is vndeseruedly blamed for much speaking It is likely that they who labour for much time to bee long in preaching are of more singular abilitie then other men or intend to trouble their hearers with impertinent discourses or else that they cannot expresse in few words which themselues beefore doe not rightly vnderstand But seeing the generall fault is that wee are swift to speake and had rather that the people should heare vs then God himself the time which wee think ouerlong for deuine seruice is accounted ouershort for to vtter our own fancies but such Sermons are farre lesse then praiers to the Edification of Gods Church 5 That wee praye without faith hauing no promise that wee may euermore bee defended from all aduersitie If either wee know some aduersitie against which wee may not lawfully praye or that there bee some aduersitie which is not euill in it owne nature or some euill that is not to bee shunned by vs or what wee would shun that prayer is not a meanes for to escape it if all these or any of these can bee proued wee refuse not to forbeare to aske That wee may bee defended from all aduersities But seeing that the same things which when they happen both wee indure with patience and God is able to turne them to our great aduantage yet because we neither know our strength vnable of it selfe to ouercome the least tryall and that God hath promised that no euill shall come nigh our dwelling wee pray but deliuer vs from euill that is defend vs from all aduersitie to think we may pray for nothing for which wee haue not warrant in Scripture is paraduenture an errour 6 Which for our vnworthinesse wee dare not aske a note of a seruile feare There is no vertue that better beeseemeth suters then humilitie no humilitie better beeseemeth suters to God then the vnfaigned acknowledgement of our owne vnworthinesse wherein if wee should rest it were needlesse to aske seeing there must bee a hope to receiue aswell as a sence of our want so that whilst wee haue confidence to obtaine that in Christs name which for our owne vnworthinesse wee dare not aske wee rather expresse the louing humilitie of Sonnes then the feare of seruāts but it is maruell how they can say think That there is
nothing which in his name wee dare not aske beeing needfull for vs seeing they denye that it is vnlawfull to pray to bee deliuered from all aduersitie 7 To bee deliuered from Lightning and Tempest which T.C. calleth Thundring when none is nigh Doubtlesse wee haue greater reason to feare and so consequently to pray against these then any other daunger of this life It is the fearefull executioner of Gods wrath manifested in the giuing of the law to teach the transgresser what hee must expect wee want not examples The Heathen knew it dangers aboue the meanes of mans wisdome to preuent are onely to bee escaped by praier 8 The Singing nunc Dimittis Benedictus Magnificat wee 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 memorie of a benefit not fit euer to bee forgotten the Church in this performeth and learneth a dutie by the same reason we may not reade the Psalmes of Dauid vnlesse wee were in Dauids case In Scripture the fence is one but the vse application is diuers yet warrantable 9 The Letanie all Popish Wee cannot doe our aduersaries a greater honour then to make them the founders of these Praiers Whether Mamercus or Gregorie made them it skilleth not The generall callamitie of the Church was the cause and seeing the presumptuous iniquities of these times may iâ—stly cause vs feare what wee feele not wee haue as much reason to pray to bee kept from them before they happen as to haue them remoued when they doe happen 10 Gloria Patri and Athanasius creed to what vse To giue honor to the Trinitie for as they were made to teach the Arrians to confesse what they beleeued not so they are for vs to praise expresse what we doe beleeue 11 To say after the Minister is a losse of time That Scripture which commandeth the people to say Amen doth not forbid them to say more custome and example tell vs that this losse is to the people an aduantage whose vniuersall consent exprest by their voices is like the roaring of the waues against the sea banck 12 Baptisme by women commanded and allowed Nay rather forbidden and the action not allowed though the act be Wee are sorie if any inconsiderately and presumptuouslie doe it but being done wee hold a greater necessity of Baptisme then that we dare thinke them fit to be baptised againe Heerein if there bee any fault surely it is not a fault in the Communion booke 13 Priuate Communions to the sick If the Minister and the sick person communicate how can they call it priuate for there bee 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 seldome so few are and things of that vse in such extremitie desired it is Tirrannie to denie them for the not concurring of some solemne and conuenient circumstance 14 Churching of women And that Psalmâ— appointed If that Childbirth bee a curse for the labour and sorrow in it because then naturally an enemie is borne to Gods kingdome if many hardly escape those daungers which fitly are called by vs labour and trauell how can wâ— but thinke it conuenient to giue thanks and in that to acknowledge the author of their safe deliuerance to bee the Lord who protecteth his owne day night they looke not at any meanes vpon earth but vnto the hils from whence commeth their help 15 Holidayes a superstitious honour to Saints No a memoriall of that benefit which the Church hath receiued by that particular occasion which therefore it wanteth not warrant to appoint as occasions of mercies and deliuerances are new so new solempnities and therefore wee will euer say This is the day of the Lord and sing prayses vnto the Lord the fifte of August and the foure twentie of March for in them the Lord hath done great things for vs alreadie whereof wee reioyce Let the leprosie of those foure lepers cleaue vnto vs if wee hould our peace from Psalmes and thanksgiuing seeing it is a day of good tydings for surely as Zachous heard Christ speake so God shall heare vs thankfully confesse that this day Saluation is come vnto this land for he that is mightie hath magnified him and holy is his name 16 Reading of Homelies and Apocrypha If they serue to edifie why doe they refuse them if they bee not Canonicall neither are they so esteemed If nothing bee to bee read in the church but Scripture why is it a law amongst them to haue their orders for gouerning the church reade publickly once euery quarter the supposed errours in the Apocrypha maketh vs with the warrant of the Church to refuse them for Canonicall scripture to informe our faith but the excellent precepts that are in them make vs by the same warrant think them profitable to bee read for to reforme our manners 17 The Ring in Marriage Superstitious To finish an act of that solemnitie without some visible and significant assurance as it were no wisdome seeing vowes were neuer thought so firme as when they receaued a strength from some outward action so many reasons are giuen why this cerimonie is most fit and lesse harmelesse both betokening the affection of the hart the linking them together vnchangeablye the continuance of their affection without end the puritie of that ordinance which is heauenlie and last of all an humble submission to the ordinance of that Chrurch which hath authoritie to appoint cerimonies and hath appointed this as one most fitting to the grauitie of this action 18 Confirmation vnlawfull What wee promise by others in our Baptisme that wee then vndertake in our owne names and remembring the conflict wee haue vndertaken we come for an addition of new forces in Baptisme wee are regenerate to life but in confirmation wee are strengthned to battaile memorialls to this are not nor are not to be thought needlesse for many know they haue names who little remember that they are Baptised but whom the Church on earth hath once receaued to bee her children she ceaseth not to pursue with fauours and helps vntill she deliuereth them to their father which is in heauen 19 Burialls are heathnish and superstitious either in meeting the dead bodie with praiers mourners and such like It is well beseeming that hope which wee haue of the Resurrection and in this the liuing receaue profit though the dead doe not Wee esteeme the bodies of the faithfull as sometimes the vessells of the holie Ghost wee hold them fit to bee layd vp not to bee cast away and though they are not lost but sent before vs yet wee sadlie lament our want and their absence though ouer vehementlie wee mourn not as those that had no hope we may wish for them because they are not with vs but not too much
parts of our whole land And as doubtlesse it was happie for the Church that you vndertooke by writing the defence of this cause seeing no man could haue done it either better or with lesse exception so the day of your admission to the Sea of Canterburie is and was in all likelihood next vnto our late Souereigne the forciblest meanes and the best securitie this Church then could hope for to procure her peace neither can the Clergie of this land but in dutie and thankefulnesse offer vp continually their Zealous and deuout prayers for all blessings to come downe and light and rest vpon his sacred Maiestie and vpon his Royall posteritie to many thousand generations for those Princely fauours which his Highnesse extending to you giueth as vndoubted assurance to all vs of the peace prosperitie and happinesse of this Church I haue often with my selfe thought that the greatest riches and most to be valued which our late Souereigne left vnto his Princely Maiestie with the lawfull inheritance of this kingdome was a learned and deuout Clergie A wise and Religious Counsell An Honorable and Auncient Nobilitie Valiant and discreet leaders rich and louing Citizens painfull and diligent husbandmen In one word a people not in any Vertue Inferour to any Nation of the earth and for Loyaltie and obedience be it spoken without enuie aboue them all yet in the happinesse of all this there haue not beene since wanting which earnestly haue sought to ouerthrow the state of this Church We know not their Intentions the world seeth they are cunning to doe and to speake euill and whatsoeuer may seeme auaileable to further their cause wanteth not the best aduantage that any opportunitie can giue vnto them in which respect it is all our duties who desire the peace of this Church prosperitie of the Commonwealth no way to be wanting to the reasonable Iust and honest defence of a good cause In regard whereof though by many degrees I am the vnworthiest of a great number who haue and are readie to write in the defence of this Church the aduersaries in this cause hauing receiued the first greatest Wounds from your pen yet my care amongst the rest was to imploy my labour according to that abilitie which God hath giuen me in the modest defence of the Gouernment of this Church Which hauing beene handled so often and so learnedly heretofore it ought not to seeme straunge to any and I hope will be pardoned at your hand if wee gather but the gleanings after those that plentifully haue sown and haue reaped before vs. Whatsoeuer my labour and trauell hath beene in this it is due vnto your Grace whose manifold continued and vndeserued fauours together with my priuate dutie challengeth me my whole seruice by a greater nearenesse than that Law yee shall bring a sheafe of the first fruites of your haruest vnto the Priest Thus hartely desiring your Lordships Fauourable acceptance of this paines how small soeuer with my continuall prayers for the long preseruation of your Graces health and Honor to the comfort of a great number and the singular blessing of this Church euen through the mercies of him in whom we all liue moue and haue our being I humbly take my leaue Your Graces in all Dutie WILLIAM COVELL Faults Escaped In Epist. Didte Line the 1. for the Word Read the World Page 4 Line â—1 for blould 〈◊〉 boldnesses p 5 l. 2 for Vsull r. Vsuall p. 6 l. â—â— for to â—amer to the same p 7. 〈◊〉 2. for Aâ—henian r. Athenians p 8. l. 8 for outward r. Outwardly l. 〈◊〉 for Wâ—res r warres l. â—7 for these word r. the sword p. 9. l. 9. for as 1 is l 22. for inhabit r. inable l. â—3 for to r. of l. 38. for nor least r nor of least p 13. l. 2. for putrified r. purified p. 15. l. vlt for but time r. but in time p. 16 l â— for perâ—aps r. perhaps l. 9 for gâ—eauent geauen l. 26. for Cod r. God p. 18. l. Vlt. for to the rest r. to reft p. 20 l. 1. for Eternall r. Externall l. 30. for a little r. so litle p. 11. l. 21. in maâ—g for Pennies r. 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Gray p. 83. l. 15. for they that r. that they p. 85 l. 37. for giuen r. giuing p. 124 l. 5. for mediation r. meditation p. 125. l. 11 for disuict r. distinct p. 16 l 9. for vluen r. when p 127. l. 29. for exart r. exhort p. 129. l. 34 for were r. we are p. 134. l. 34. for both r loth p. 137. l. 34. in marg for parâ—re r parere p. 143. l. 22. for person r. persons l. 26. foâ— beâ—ng râ— bring p. 144 l 6 for either the other r either the other l. 33. for occafion r. occasion P. 145. l. 8. for vs r. as p. 146 l. 34. for thought r. though p. l. 147. 19. for reuerent r. reuerence l. 29 for others r. either p. 162. l 2. for Pulralities r Plural p. 164. l. 26. for ExtragauaÌ„ts r. Extrauagants p. 165. l. 19. in marg for coÌ„mumis r. communis l 29. in marg for quam vis r. quamuis p 189 l 13. for Codly r Godly l. 17 for disented r. dissented l vult for Ghurches r. Churches p. 186. l. 27. for Vgre r. â—rge p 187. l. 23. in marg for Cominis r. Communis p. 190 l. 7. for Mamerces r. Mâ—mercâ—s p. 191. l 17. for the the first r. the fifth p. 192 l. 33 in maâ—g for Disperandi r. desiderandi p 194 l. 27 for abased r abuâ—ed p. 196 l. 14 for patience r. patience l 15 for councell r counsaile p. 197. l 14. for chieffly r chiefly The late Lord Archbishop of Canterburie Haec est charitas expectanda haec est charitas maior imperio si fides tuta sit quâ— seruat imperium Ambrose ep 31. ad ValentinianuÌ„ The Assertion for Church policie Eccles. 32. Iob. 32. Iosua 22.16.17 Vers. 22. Apud Christianos non qui patitur sed qui facit contumelians miser est Hier. Viâ—t qui patitur In bona conscâ—entiateneo quisguis volens detraâ—it fame meae nolens addiâ— mercedâ— meae Ne aestimet quis plus ponderis esse in alienoconuitio quam in testimoniâ— suo Ambrose a By Iosâ—â—s Nichols in the