of all that the Liturgie so vertuous so holy for which so many Martyrs of hers haue dyed restored in the dayes of King Edward continued in the gratious and happie dayes of Queene Elizabeth may by your Princely authoritie seeing all the learned of your kingdome are readie in the defence of it be strongly and vnresistably maintained against her enemies so shall we account it a second birth day to our countrie a day of grace and saluation wherein God hath sworne by his holinesse that hee will not faile you and therefore to this ende hath preuented you with the blessings of goodnesse and set a crowne of pure gold vpon your head a day wherein the Nations that are round about vs shall say as Hyram when hee heard the words of Salomon blessed be the Lord this day which hath giuen vnto Dauid a wise Sonne ouer this mightie people Vnto Queene Elizabeth an Heire of her owne house and linage full of Religion wisedome and vnderstanding so that we may truely say as they did doubtlesse we haue seene straung things this day straunge to our countrie to ourselues to our enemies to haue neighbours to our prosteritie for which our harts burne within vs and shall for euer with feruencie of deuotion for your highnesse safetie our mouthes are filled with laughter and our tongues with ioy and we must needes confesse with the Prophet Dauid The Lord hath done great things for vs alreadie whereof we reioyce for which we intreate the heauens to reioyce with vs the earth to be glad and the Sea to make a noyse and all that therein is the compasse of the round World and they that dwell therein for by this means innumerable benefits are common vnto them to the Heauen a multitude of Saints to the earth peace to the Sea Treasure to the fields plentie for God hath broken the rod of the wicked and the whole land is at rest and surely if euer NatioÌ„ of the world had cause either to hope for happines to this Church and Commonwealth or to giue thankes vnto the Lord and to that ende to fall low vpon our knees before his footestoole it is we to haue a King but which is greater happinesse of the same blood nay more than that of the same Religion but most of all without bloodshed and especially Then when all the politikes of the world had set our period rung our passing Bell euen theÌ„ by your Highnesse meanes the Lord himselfe for we must al acknowledge that it was his worke deliuered our soule from death our eyes from teares and our feet from falling our soule from bodily and spirituall death our eyes from teares arising from our daunger nay from our holy teares for our late Souereigne our feete from falling into troubles which then were present into sinne which then was likely into blindnesse which then we feared into shame which we all deserued into misery which many hoped but we say againe the Lord hath done great things for vs alreadie and greater and far greater shall doe if we be not vnthankefull and therefore howsoeuer thou art either Iesuite or Preest Anabaptist Protestant or Atheist which sayst in thy heart let vs make hauocke of them altogether thou shalt so dianly consume and perish and come to a fearefull ende and the Church shall continually intreate at the hands of the Lord of heauen and humbly before the Throne of your gratious Maiestie for protection against her and all your aduersaries saying O deliuer not the soule of the Turtle Doue vnto the multitude of the enemies and forget not the congregation of the poore for euer looke vpon the couenant for al the earth is full of darkenesse and cruell habitations O let not the simple goe away ashamed but let the poore and needy giue praise vnto thy name A rise O God maintaine thy own cause remeÌ„ber how the foolish man blasphemeth thee dayly forget not the voyce of thy enemie the presumption of them that hate thee increaseth euer more and more Amen FINIS This Epistle following is here annexed and thought fit to be Printed because the Dedication of this booke was first intended vnto the late right Honorable and right Reuerend Father the Lord Archbishop of Canterburie his Grace To the most Reuerend Father in God my very good Lord the Lord Archbishop of Canterburie his Grace Primate and Metropolitan of all England WHat benefit Right Reuerend this Church hath receiued by your Graces meanes God bessing your Counsell vnder the gouernment of two great Princes as this age present doth sensiblie perceiue so the memorie thereof shal be honorable in the time to come For when the vertuons Gouernment of our late Souereigne had banished from all parts of her Kingdome the Tyrannie and superstitioÌ„ of the Church of Rome some men fit instruments to disturbe the peacefull happinesse of this Land fearefull as it seemed of the dangers that might follow and impatient of that forme of gouernment which mercy and wisedome had planted for the Churches safetie laboured by meanes ouer violent and vnholy to bring in perhaps from the partiall loue to the orders of those Churches which comfortably refresht them in the time of banishment a presbiteriall Discipline both of them notwithstanding following a diuers shape of the Ecclesiasticall state in diuers times the one in peace the other in persecution neither of them both doubtlesse circumstances being weighed either warranted by truth or answerable to these times The one labouring to ouerload vs with an intollerable burden of humane traditions polliticke inuentions to make an outward greatnesse whilst inwardly Religion must needs â—aile the other to strippe her as naked as the day wherein shee was first borne discouraging her teachers by robbing them of honour and maintenaunce traducing that learning wherein many of our Reuerend Fathers were equall to any in any part of the world besides and in steade of these making the Church to doe Pennance for her wontonnesse in the dayes of superstition being left vnpitied desolate ignorant and without honour all their purposes tending to this end to make vs had in dirision of all those that were rounde about vs Thus these two enemies in our owne bosome looking both of them with enuie at your happinesse and with Ielosie at that fauour which we might be suspected to beare towards either of them their discentions were not so violent to each other as they both were cruell and daungerous to our peace as if Ephraim and Manasses had made a truce and both of them concluded to deuour Iuda At this time your Lordship for lawes and authoritie had restrayned the one vndertooke the defence of this Church Gouernment against the other wherein doubtlesse if your great wisedome and moderation had not like another Athanasius indured the furie and rage of this vnbridled multitude Wee might â—â—stly haue feared that disorder and barbarisme would haue tyrannously possest long since the worthiest and most beautifull
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
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
rule nor all with authoritie to rule Apostolicall ordination reason the custome of all Churches auncient and well gouernd and lastly nature it selfe doth ordaine Archbishops in their prouinces as Bishops also in their dioces and both in their places and vnder the Prince for to rule the Church And herein we may boldly say without offence that the causes of displeasure conceiued against Bishops how vehemently soeuer they are followed are surely lesse reasonable then against any one thing which they doe mislike seeing the vse of all other things may either be touched in show with some coullerable pretence of fault or the not vsing warranted with some likely excuse whereas in this the greeuances if there be any that are iust are in the persons not in the office and the remouing them away must leaue a passage to a disorderly confusion and possesse the Church with that fatall disease of all societies want of order whereby for the present she must needes doe many things confusedly and doubtles in short time miserably perish So that to make ambition and couetousnes the originall of this honor and tyrannie ouer their brethren to giue continuance vnto it is to make the best things in the outward pollicies of the Church to proceede from the worst authors and to lay too great an imputation to their charge whom in all reason by the benefit of this gouernment we ought to acknowledge as our spirituall fathers for deriuing the Gospell vnto vs and by a continuall succession euen from the Apostles hands The best warrants that we haue for the execution of our spirituall functions to vs the greatest calling vpon earth and to the world the hallowed and blessed instruments of all happines which being imployed to that end it must needes be an intollerable presumption in any to vndertake the same but by authoritie and power giuen them in lawfull manner for the same God which is no way deficient vnto man in things necessarie and hath giuen vs to that end the light of his heauenly truth without which we must needes haue wandred in continuall darknes hath in the like abundance of mercies ordained certaine to attend vpō the due execution of requisit parts and offices therein prescribed for the good of the whole world which men thereunto assigned doe hold their authoritie from him whether they be such as himselfe imediatly or as the Church in his name inuesteth It being neither possible for all nor for euery man without distinction conucnient to take vpon him a charge of so great importance The power of this ministerie translareth out of darknes into glorie it raiseth men from the earth and bringeth God himselfe downe from heauen by blessing visible elements it maketh them inuisible grace It giueth daily the holy Ghost It hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules When it powreth out malediction vpon the heads of the wicked they perish whē it reuoketh the same they reuiue O wretched blindnes faith one if we admire not so great power more wretched if we consider it aright and notwithstanding imagine that any but God can bestowe it It is a power which alone ought to make the authors of it to man vnder God deare vnto vs which neither Prince nor Potentate King nor Caesar on earth can giue Yet neither is it being duly waied in the Bishops successors to the Apostles which bestow this nor in those who are desirous to enter into that calling any ambitiō as some men surmise seeing such reputation it hath in the eye of this present world that both neede rather incoragement to beare contempt then deserue blame as men desirous to aspire higher Now because men dying there must be a continuall supply into this calling and that those who had first the authoritie to ordaine I meane the Apostles were mortall their care doubtles must extend it selfe thus far though they could not indew men with the same measure of grace which themselues had yet they should and so doubtles did impart the same power to ordaine which was giuen to them that neither men might rush into it without admission nor the power of admission be granted to all nor the Church bee left destitute of so great a blessing And because in the executiō of holy things where the persons put in trust are but men discord disorder vsually doe breake in the wisdome of God thought it necessarie that amongst them who for their ministerie were equal an inequalitie for order and superioritie to command should be granted that by this meanes order and vnion should both be preserued in Christs Church They that most dissent in the kinde of gouernment doubtles will confesse with Nazianzen that order is the mother and preseruer of all things Which if it concerne all persons and ages in the Church of Christ as surely it doth the gouernment must not cease with the Apostles but so much of that authoritie must remaine to them who frō time to time are to supply that charge doubtles to that end haue succeeded in the apostles roomes For we easily see that equality doth breed factions and therefore wise men to suppresse the seedes of dissentions haue made one aboue the rest And the best deuisers of the new presbyterie do hold it necessarie that one chiefe in place and dignitie moderate rule euery action with that right which is allowed him by Gods law For surely a multitude vngouerned must needes be easily confused and there cannot well be obedience where all are equall where shepheards leade sundrie waies it is hard for the sheepe to know whom to follow and if no man can serue two maisters which haue equall authoritie ouer him and perhaps command contrarie things for whilest they agree though diuers they are but one then surely the Church ought not to be put to this hazard by multitudes equally ruling in one place seeing to dissent is vsuall in all places and if not yet in all persons it is casuall whereas the wisedome of the Church in them that gouerne must as wel looke vnto that which may happen as vnto that which alreadie is Now if this were the principal meanes to preuent schismes and dissentions in the primitiue Church whē the graces of God were far more aboundant eminent then now they are nay if the twelue were not lik to agree except there had bin one chiefe amongst thē for saith S. Hierom amongst the twelue one was therfore chosen that a chiefe being appointed occasion of dissention might be preuented and if euery presbytery by Gods ordinance must haue a ruler as themselues confesse how can they thinke that equalitie would keepe all the pastors of the world in peace and vnitie or that the Bishops of a whole prouince or kingdome could meete conferre conclude as often as neede requireth vnlesse their assemblies were moderated and ruled by some one
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
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
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