lament for them because they are with God This stoicall age need not this doctrine it is sinne to forget that wee are friends and christians 20 The Priest praieth for the Prince and the people answere of another matter That praier which wee offer vp for that power vpon earth which doth rule ouer vs if the people answere with this voice and mercifully heare vs when wee call vpon thee is no fault to bee done and peraduenture were a fault not to bee done Litle things will offend them who can bee so curious to mislike this 21 Crossing in Baptisme Popish And yet to Baptise vsing the signe of the Crosse is not popish Wee are not of their mind who thinke the crosse whereupon Christ suffered was like Pithagoras letter neither is this crossing a sacrament though it put vs in mind of our manfull fight vnder the banner of Christ crucified wee vse it not as bestowing a grace vpon vs but thankfullie remembring what was done for vs a Signe that may be vsed amisse wee can forbeare if it please the Church but in the meane time wee can and doe vse it with obedience beecause wee doe know how 22 That all may bee saued all trauailing by land or by water It were pittie but their mouthes were stopt who forbid vs to pray that all men may bee saued It is the reuealed will of God and although wee know that all are not yet beecause wee know not exactly who are and that our desire is extended without exclusion equally to all in that sence as our sauiour willeth so wee wish and desire that all men may bee saued for those that trauell if a blessing come vpon them whilst they trauel to good ends by land or by water and this for our prayer the church hath an interest by the communion of Saints if they trauel to euil ends and finde successe this mercie serueth to make them better and therfore as wee pray that God would strike through the loynes of those who rise vp against him and against his annoynted so whilst wee know not definitiuely who are such Indeffinitly wee pray for his defence to all those which trauell by land or by water where politick respects or Gods reuealed will particularly forbid not ther Charitie commandeth for to pray for all 23 Bells and Organs are from Popes To refuse them for that reason were rather mallice then wisdome for seeing the one calleth by the sound the people to the Temple the other by sounding furthereth the prayse of God in the temple it is not their author that can be a reason to make vs mislike either they ayme at some other end whom so harmelesse inuentions can so much displease That wee worthely lamenting our sinnes may obtaine of thee perfect remission they tell vs not in this what they doe mislike and therefore wee will accept of their gentle allowance wherein they say this requireth a fauorable exposition that the words were well ment as they were appointed for vs. 24 On Christmas day it is said thou hast giuen vs thy Sonne this day to bee borne of a Virgin the same words wee vse all the weeke after as if Christ vpon euery day had bene borne a new I hope it is not the memorie of his Natiuitie that doth displease them If this day when perhaps it was not be that which in this they do mislike the Church tyeth no man to so strict an acception of this day as if it were ment this verie particuler day but that it may without offence bee vnderstood of the solemnitie of that feast if they haue learned to think and to speake otherwise wee haue no such custome neither the Church of God 25 Scripture openly abased to shew a necessitie of Baptisme from that place except a man be borne againe of water and of the Spirit Wee hope a necessitie they will not deny of Baptisme and if this place bee not sufficient to proue it wee will be readie to afford them other if this be that which offends them our interpretation of it other haue told them concerning this wherein their negatiue is all that is alledged that in expositions of Sacred Scripture where a litterall construstion will stand the farthest from the letter is commonly the worst 26 That wee pray for the dead when wee say remember not O Lord our offences nor the offences of our forefathers No but because God punisheth temporallie sonnes euen for the iniquities and transgressions of their fathers as the infants in the flood in Sodome which they well knew who asked our Sauiour who had sinned this man or his father and that wee goe on for the most part to fill vp the measure of our fathers sinnes which must fall heauie vpon vs when it commeth with a double force therefore not for them but our selues wee say Remember not O Lord our offences nor the offences of our forefathers 27 Out of the Collect vpon Sainct Michaels day prayer is made for the help of Angells And why not doth any man think that they doe not help vs beeing ministring spirits and seeing he hath giuen his Angells charge ouer vs may not wee pray to haue their assistance wee onely aske them as Christ thinkst thou that I cannot pray to my father and hee will giue moe then twelue legions of Angells If any thing bee misliked beesides these these being but small occasions of so great a difference our Church doubtlesse hath many which are able and wil be willing to giue them what satisfaction they can demaund but if it offend them beecause it is auncient or solemne or sober or charitable wee are sory for their weaknesse but wee had rather offend them then the whole Church of God CHAP. XIIII ¶ Of Tolleration of diuers Religions and how far discenting opinions from the true Christian faith may and ought to bee permitted in one and the same kingdome THere are few kingdomes in the world which haue not at some times diuersities of religion nourished and brought vp in the bosome of them for the enuious man whilst others sleep is watchfull and diligent to sow Tares these vsually either in mercie or for their nearenesse to that which is good are suffered to grow till the time of haruest If naturall bodies of men either had no diseases or that rest were not sometimes auaileable to procure their health Wisdome were a vertue in Phisitions of litle vse and vndoubtedly patience would bee thought Sloth But seeing the eyes of councell in all euills that are looke not so much what they be as what they may bee and that the best perfection which humane indeuours doe or can receiue is from that leysurable maturitie that times affoord moments and instants being onely fit either for powres infinit or for weaknesse that is furthest from them all men haue as much reason not ouer hastely to censure what the wisest doe as the wisest haue warrant and example not ouer hastelie to performe
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
so to swallow vp in vnthankesfulnesse all other benefits of a lesser nature as if the obseruation of other times were to be accounted an vnhallowed prophanatioÌ„ of the Lords Sabbath And surely those Rites which before lawfull ordination were left free after in conscience doe binde to the obseruation of theÌ„ So that what priuate opinions may fancie vnto them selues are but slender exemptions for the breach of lawes these imposing a restraint with their due Ceremonies established by authoritie from vsing respects and behauiours that are common towarde persons places and times which are all solemnly appointed to a holy vse If this had been throughly weighed by a number iâ— our Church neither would the contempt of them haue beene so vsuall and so pardonable a fault nor the defence haue beene thought ouer violent loue to superstition onely But in these things with some amongst vs can neither diffent with their good fauour nor consent with them with a good conscience And if any man thinke that Ceremonies are of that nature that the obseruation of them is onely indifferent and lesse free let him consider the great and violent discentions in the Church that haue risen for them and how Councills haue condemned them as heretikes onely for being stifly opposite in this kinde The first dissention allmost in the Church was for legall Ceremonies which afterward was determined with this word these necessaries to abstaine from blood and froÌ„ strangling The second great dissention was for Easter day neither was it thought then a small matter for which Pope Victor the first of that name would haue separated all Asia from the vnitie of the faithfull onely for being disobedient in that point which afterwards was not the least occasion for assembling the counsell of Nice the councel of Antioch not long after excommunicating all such as for the obseruation of Easter rested not in the determination of the Nicen Councell To conclude all that were willing to obserue it otherwise by Epiphanius Austin and Theodoret are accounted heretikes After this some such dissentions arose about baptisme not for the essence but the ceremonies in it the violence of which resisting was not the least impuratioÌ„ to al the Donatists After these succeeded hotter contentions but for matters of lesse moment in al which the oppugners of established order euen in the lowest parts of religion were little better accounted of the fathers than plaine heretikes The beginning of things saith Seneca proceede slowly but losses runne headlong the causes of euill are vsually in a tumult and breake out as in this from whence they are oft feared for whatsoeuer either person or place or custome hath many admirers for the holines must needes for the holines haue many to be enuiers of it but in things whereunto men doe easily fall discipline by authoritie must restraine such when singularitie is in daunger to make a schisme for where to make alteration in this kinde is allowed to all men a dissolution saith Caluin must needes follow in the sinewes of that Church neither doe we make as in precepts of a higher nature euery defect to be a great sinne but neglect in ceremonies is then no small fault when disobedience and contempt are ioyned with it Our care in religion appearing by so much the greater that wee are loth to neglect the adherents of it For the contempt which willingly is offered vnto these will easily without resistance extend it selfe to the ouerthrow of all religion There is nothing can be a surer preseruer of religion than to keepe it from contempt a thing not easily done where it is left destitute and depriued of holy ceremonies For the principall excellencie of our religion being spirituall is not easily obserued of the greatest number which are carnall and therefore we propound not naked mysteries but cloth them that these offering to the sences a certaine maiestie may be receiued of the minde with a greater reuerence And therefore some of the fathers accounting them as the shell to the kernell haue said that no religion either true or false was possible to consist without them So that amongst the auncient to be a diuine was nothing else but to know what deities were to be worshiped with what ceremonies And amongst the Iewes as a thing of greatest importance Ierbro wisheth Moyses to referre ciuill iudgements to others and himselfe to instruct them in the ceremonies and rites of Gods worship the ignorance whereof as it hath brought much harme into the Church so it is sharpely reproued by some of the Fathers that haue been before vs. These if they had serued to no other vse yet were they manifest and honorable distinctions betwixt them that were heretikes and those of the true Church in whom howsoeuer we cannot iudge of their sinceritie and religion that is inward yet by the vse of these we may easily discerne what Church in her worship they would seeme to follow for to cast away in time of persecution the badge and signes of their warfare was to discouer vnto the world that they were cowardly souldiers Tertâ—llian reporteth of one who chose rather to die then with the rest of the souldiers to be crowned with lawrell onely in this respect that the christians had a ceremonie not to doe it Now if any man aske me a rule whereby to discerne in this varietie of cerimonies which are to be reiected and which alowed we say with the Apostle Let all things be done honestly and by order for true wisedome teacheth sobernes and prudence righteousnesse and strength which are the most profitable things that men can haue in this life But if any man shall thinke that cerimonies being externall things in religion are not to be exacted with such violence that their carefull refusing should depriue them of performance of greater good these in my opinion first erre in the ouer slight estimation of ceremonies and then if they were but of that nature as contemptibly they thinke of them the alteration of such belongeth not to them neither haue they where obedience is commaunded reason to refuse conformitie with so much stomacke especially in matters which by them are accounted of that nature But because some of them thinke that ceremonies are but small things and yet that a small thing may trouble the eye as these the conscience I am sorry that they haue so farre weighed the hurt which themselues might receiue by doing of them and so lightly valued the harmes they haue offered by their wilfull disobedience to the lawfull ordinations of a reformed member of Christs Church If the Church of England retained any ceremonies that were vnholy and superstitious demonstration should haue been made in this kinde What they are how many of what nature why daungerous to which doubts being the sober demaunds of a weake conscience if due satisfaction could not haue been giuen doubtlesse those who had
what they doe intend Few doe or can doubt but that the foundation of all happinesse to a realme is true religion it is the wals of defence to the greatest kingdomes Princes haue their best securitie from this both for Crowne and Scepter and their aduersaries shall all faile in the iustice of the highest that doe rise against it The power how to ordaine that worship which God requireth and man oweth which wee call Religion is neither in our weaknesse to inuent nor being taught and instructed in it haue wee willingnesse or strength to yeeld an outward obedience without lawes As the care then of this in all kingdomes chieffly concerneth the Prince so the best enterance and assurance to the well performing of this dutie is the sanctification of of the Lords Rest. Without this the slumber of peace shall bee no prosperitie health shal be but a sweet poison to make vs distaste what doubtlesse would be better for vs and in the end the felicitie of such states shall but resemble the grasse vpon the house top which withereth before it be pulled vp and their faire day shal bee suddenlie ouer cast or concluded and shut vp with a blacke and a long night Where it is easie to erre seldome doe men looke at vices with so much seueritie as where it is not custome haueing both the Priuiledge of a multitude to bee without shame and the lenitie of a pardon because few men think it a dutie to bee honest where the most are not or that to bee an offence in one which is the fault of all Now the persons of men being swaied many times to error by lighter occasions then meere fancie and all men desâ—ring a Religion yet most carelesse of the meanes that doe lead vnto it and nothing surer to finde more resistance then that counsell that crosseth affection or custome it must bee a consideration of great consequence to further by an absolute vnitie the true Religion no examples being suffered that doe lead from it and all men to bee truelie taught that they neither can with happinesse want this nor without miserie think this to bee any other sauing onelie one But because all men traduse euen without respect of nature that deuotion which they see in others who looke not the same way that they doe it shall not bee amisse to consider who and what they are that vsuallie dissent in religion in any kingdome And from the Prince and the state what fauour tolleration or respect is to bee had towards them for seeing all men though their Religion bee false haue reason both to loue and to bee earnest for the religion which they proâ—esse it cannot bee in a realme where diuers stand diuersly affected towards this but that all wil looke with a iealous eie at the state and either obtaine or procure equall freedome of that which they call their conscience to themselues or complaine as suffering a harder persecution and paraduenture bee readie when oportunitie shall serue to become Traitors But because euen the most absolute Monarchs haue not an vndependant libertie to incline with mercie towards these in this case as much and as far as their princely Grace could bee content to yeeld it shall not bee amisse for the satisâ—action of those who importune hope for fauour in this kinde if wee let them vnderstand who they are that doe hold diuersitie of opinion concerning Religion in any kingdome and what fauour and tolleration may and ought by the Prince to bee graunted toward them And because wee haue heard the greatest Prince in the world tell vs that Kings are Phisitions in this kind wee may safely resolue that where Patients Diseases are not all one ther the remedie the cure is not all alike There may be in a kingdome for we are not now to speake either of Hippocrits or open prophane persoÌ„s HeatheÌ„ Idolatours Heretickes those that erre and faile in some points of Religion publickly professed in that state and lastlie vpright and true Christians Toward all these if all happen to bee in one kingdome as paraduenture Poland can tell they are the state is to carry a diuers respect both for the curing of them that are thus sicke and for the safegard of those that are yet whole Heathens or Infidels wee call them who professe not at all the Christian Faith as Iewes and Turks Idolatours such as haue in doctrine and worship Superstitiously fallen backe from the true Religion of Christ in place wherof either Saints or reliquies haue a great part of that honor which is due vnto God onelie such are a great number of the Church of Rome these vsuallie wee call by the name of Papists and so wee must tearme them in this Chapter Hereticks are they who strike through the verie foundation of religion and directlie gainsay some article of our faith and are or haue beene condemned by some generall councell as Arrians Eunomians Seruetians Anabaptists and such like Yet in these all are not alike some beeing Seducers and others by them simplie seduced The next are those that erre beeing or seeming to bee infected with some errour but such a one as yet is not condemned as an heresie as betwixt the Lutherans and the Zwinglyans about the Sacrament both holding each other to erre wheras neither sentence as yet hath bene lawfullie condemned To these may bee referred all those erronious opinions which take not away the foundation of faith Lastlie those whom the Prince knoweth to be vertuous and sound not infected with any heresie or error a seuerall respect is fit to be carried toward all these Concerning the Iewes a Prince may lawfullie permit them to dwell in his Kingdome and to traffick in it so that marriages with Christians communicating with their religion and all nearer familiaritie betwixt such bee denied vnto them these were the limitations which were set betwixt them and the heathen by the law of Moses the lawes of Emperours haue permited the like some of the fathers but especiallie S. Austin was so fauourable toward them that hee alledgeth seuerall reasons for the doeing of it first that aboue others they had the promise of Saluation and though their case bee lamentable yet it is not desperate for euen at this present there is a remnant according to the election of Grace for God is able to graft them in againe For I would not brethren that you should bee ignorant of this secret least ye should bee arrogant in your selues that partly obstinacie is come to Israell vntill the fulnesse of the Gentils bee come in for that prayer sayth Sainct Austin was made for them Slay them not least my people forget it but scatter them abroad among the people put them downe O Lord our defence There cannot bee doubtlesse and so they are dispersed in most kingdomes better obiects to coÌ„sider the iustice the mercie of God then they are Iustice to them mercie to vs and that wee vnlesse wee
repent wee shall likewise perish But concerning the permission of Sinagogues vnto them all men are not of one minde seeing dayly in them blasphemies are vttered against our sauiour Christ yet wee doubt not to affirme that these may be graunted with some cautions as onely to reade the Scriptures and to pray but not to teach where the reason for them and the Turks to haue Temples is not all one seeing these both haue the promise Call vpon God reade the Byble but the Turks doe not If Kings for intollerable exactions as hurtful to their state banish them out of their realmes it is lawfull and yet if otherwise they permit them surely in neither they offend God Charitie ought to make vs carefull to instruct them in the way of truth but vnwillingly wee dare not compell either them or their children to be Baptised 2 The next are Idolatours to whom wee denie not but permission if it please the state may lawfullie bee graunted to liue amongst vs. Yet euen these with the same limitation as the former were neither that wee communicate in their Idolatrie nor bee of too great a familiaritie and nearnesse with them nor bee suffered as some think with such to contract marriage for seeing the Infection of Idolatrie creepeth as a contagious disease and that all neere conuersing must gaine at length if wee cannot alter them an approbation or tolleration of what they like it is not euer safe though to permit them in a kingdome yet to conuerse any nearer with them then with meere strangers But I see not how this can be the opinion of those men who thinke it vnlawfull to shun the plague But we thinke not as they doe who hold it lesse safe to haue any nearenesse with an Idolatrous Church than with Turkes or Iewes Imitating the blindnesse of the Israelites in times past which had the Iewes in greater detestation than the Idumaeans the Aegiptians or the Assyrians but the wrath of God was kindled against them for this sinne and the comparison betwixt these is not all one where the disstance from true Religion is not all alike Now a greater question concerning Idolatours is this Whether a Prince may tollerate and graunt Churches to Idolatours for Idolatrous worship One of the best learned in our age thinketh that to say it might so that they abstaine from balsphemous Doctrine and Idolatrous worshippe were in his opinion not to aunswere ill but seeing the custody of both the tables is committed by God vnto vertuous Kings and that pure Religion is or ought to be the principall part of their care seeing they beare the sworde of authoritie to make such to feare as doe euill and that few euils are worse than Idolatrie we say it is not lawfull to permit Churches to Idolatours but rather to ouerthrowe their Idols superstitious worship yet not their TeÌ„ples but to conuert them to a holy and a better vse a duâ—tie surely well performed as it hath and shall be the honor and happinesse of vertuous Kings so it is not a worke to bee permitted to the audatious violent and vnruly multitude Neither doe we thinke all ouerthrowing of Idolatrous Temples to be vnlawfull seeing those which vertuously Constantine the great did only shut and Iulian afterward did set open Valentinian and Theodosius did worthely pull downe It was fatall To Dauids house Salomons promission of two religions and we will require no better testimonie to disproue this thaÌ„ the eloquent oration of the league to the King of Fraunce a speech surely as fit for vs if either there were daunger or feare of so much euill Your Maiestie saith hee looking into the memorie of things past may sufficiently perceiue that as long as France hath been vnited vnder one ChristiaÌ„ religioÌ„ she hath made her glory renoun spread through all countries she hath caused her valour in armes to be proued felt in all places of the world she hath alwaies been victorious ouer all the enemies of Catholicke religion and hath done so many honorable actions and atchiued so great and happy conquests against Infidelâ— that it 〈◊〉 such glory among the Asians Africans Indians Persians Tartarians Moores Sarrazins and others that al the Christians in Europe by them are called Frenchmen for that because those strange Nations haue only felt the armes of FrenchmeÌ„ they haue also coÌ„prehended all the Latin Churches vnder the name of France FrenchmeÌ„ But since France hath been diuided and rent with two Religions let vs see how much it hath lost of her auncient renoun she that commanded a great part of Europe that coÌ„quered countries fâ—r distant froÌ„ her that at her only name made diuers warlike nations to tremble is found since this vnhappie and vnfortunat diuiâ—iâ—n to be reduced into such extremity that in the middle of her brest she hath receiued forraine powers she hath in a manner receiued the law of her neighbours and of her enemies that cruel turning her sword against her own Intrayles although she was Inuincible in respect of all other NatioÌ„s she is now her self so Imbased vanguished ouerthrown which is the fruit that this venemous plant of new opinion hath Induced which seemeth to be at the poynt ready to giue more dangerous thrusts if according to to the expectation which we all haue conceiued of your wisedome piety It pleseth not your Maiesty spedely to take order therein much more was vttered to this effect showing the opinion which they haue for any TolleratioÌ„ of diuers religions which since some of theÌ„ in other places haue been well content earnestly to sollicit that they might obtaine it was the error of S. Austin to thinke that men by violence ought not to be coÌ„pelled to the faith But after seing many cities of the Donatists conuerted by the Imperiall lawes and returning to the true Church he thought seuerity fit to be vsed where linity and mercy would doe no good The next are Heretikes who are neither simple Infidels nor Idolatours but obstinately erring in some fundamental point these neither faile all alike nor fall all at once For the beginnings to slide in this case are easie thought to be without daÌ„ger whereas in the end it is deadly such proue Apostataes froÌ„ the whole Church The Arrians the Nouatians the one denying the diuinite of Christ the other Repentance vnto those that sin were not hoth a like dangerous although both by the Church were condemned as Hereticks â— Cyprians opinion some other in Africa who held such as were Baptised by Heretickes that they ought to be Baptized againe and some peraduenture amongst vs whose errors concerning our Church are not lesse dangerous are to be respected by the Magistrate in a different manner from such Heresies as Arrius held with these perswasions conferences are to be vsed after which if they continue obstinate Excommunication the censure of the Church is to cut them off wherein notwithstanding
if we finde both the words and the deedes of the best amongst them to haue been such as no man hath reason to allow it cannot choose but seeme strange that any one carefull of what he vttereth should become a patron to that proceeding which is no sooner barely rehearsed but must vnto all men of necessitie appeare to be without warrant For iffailing in Cmilitie of tearmes their actions had beene more milde or if ouer seene in their Actions their words had beene of a better temper some colorable snow might haue been their excuse which now is wanting seeing they doe faile in both and therefore euen to discouer their proceedings is to ouerthrow theÌ„ As few Societies are or can be hoped to be without some euill so the principall remedies in the iudgement of wise men haue been thought to be three First that all things corrupted by time should with discretion be brought to their first Institution SecoÌ„dly if this were not to be hoped for they might vtterly be abolished Thirdly that no InnocatioÌ„s were permitted to begin and being begun immediatly by the hand of Authoritie to be cut of The first of these was called Reformation which is a repetion or Restitution of the auncient deede So that to Reform is not to make new but to restore to his former well being what time and corruption by continuance had made euill Now as authoritie and wisedome are both requisite to performe this so must it needs be a disorder in those that would reforme and doe want both And it cannot bee but a great ouersight in them Who hauing thus erred ought to bee silent and craue pardon dare aduenture notwithstanding to plead this cause and to publish Apologies in there owne defence Wee will not touch the first Authors and Originalles of this euill being deriued from those who then both for scituation and gouernment were straungers to our state But only make it appeare that since the beginning of our last Soueriegnes reigne what holinesses so euer was pretended the whole proceeding in matters of Reformation both in worde and deede was altogether vnlawfull and without warrant A thing howsoeuer obserued by diuers heeretofore yet not vnfit to be handled in this place and at this time The ground of that euill which followed was layd in Queene Maries time in whose Zealous gouernment a Zeale in others of our Countrie from other forreigne places in both peraduenture a like euill sowed the vncleane seede of those immoderat growing tares which since haue daungered our whole Church Neither can the goodnesse of Religion bee any warrant for euill doeing seeing what is lawfull where true Religion doth seeme to giue leaue must of necessitie bee as Lawfull being permitted by a Religion or don for a Religion though it be false So that it was no more fit for priuat and Inferiour persons at that time by violence to remoue Idolatrie the contrarie whereof was their Doctrine than in times much purer which haue since followed it was or could be lawfull for any of the Church of Rome by inuasion or treason to establish the Doctrine of that Sea This euer remaining a true rule That good then deserueth the name of euill when being good it ceaseth to bee well done and no Religion can warrant to pull downe Kings when true Religion doth commaund that whatsoeuer their Religion is wee must obay them either in suffering with patience what they impose or in dooing with obedience what they doe commaund So that the iust hatred of Idolatrie seruing to giue warrant to what they did then in times when the Church was much polluted hath been not the least occasioÌ„ since to attempt the like and farre worse when by many degrees the times the Religion was more pure And I am sorie so good a man by name should publish to the world a Doctrine so false and daungerous that it should be lawfull to kill wicked Kings and Tyrants Neither had this being but the priuat error of one been in all respectes so daungerous if an other for his place a Deane and not meanely esteemed had in not his preface to that Booke affirmed it to be the doctrine of the best and most learned in those partes meaning as I thinke Caluin and the rest So that all thinges being duely weighed the practise of those in that time for religion was neither more honest nor lawfull than the late practises of those of the Church of Rome neither let any man thinke that Religion can be a warrant for that deed which must remaine an euerlasting blemish to that Religion that caused it to bee doone Others our countrie had at that time men of famous and worthie memorie which liued in Zuriech Basâ—ll and Franckefort these discretly obserued without Innouation the reformation established in King Edwardes dayes Nowe when those that had liued in Geneua and obserued with what policie Caluin and others swayed the whole gouernment a thing peraduenture neither much contradict seeing the worthinesse of the man nor Difficult to effect considering the forme of that state they began sayling in both repects being equal only in a violeÌ„t Zeale to attempt the like discipline in their owne Countrey A thing so much the lesse sufferable by how much the parties were meaner the gouernment of their Countrie farre better and the alteration not safe in so great a Kingdome And yet at that time the Zeale of these contented it selfe little to meddle in shew with the matters of disciplie but rather was busied about the apparell of Ministers Cerimonies prescribed and amendment as they thought of the Communion booke But after so hardly are those things limited which are but the workes of a strong fancie those that succeeded made their discipline an essentiall Note of the true Church were as ready as they said to become Martyrs in that quarell as for the defence of any Article of the Christian faith of whom I may say as Saint Austine doth of some such they were Martyrs if they had died of a foolish Philosophy Out of this strong and vehement perswasion of well doing and from a desire of goodnes peraduenture in some although it is like that those who were most earnest had not the best conscience were published sundrie Dialogues able to haue iniured a good cause complaints petitions to her Maiestie and the Parliament in the name of the Comunaltie their appellations their exhortations fiue or six seuerall supplications to the Parliament Martyns vnhallowed Imitations of Passauantius The humble motion to the Lords of the Councill and diuers other of the like nature in manner of Register collected into one volume These many such for it were infinit and of small vse to reckon all were the chiefe and the best meanes their learning wisedome and holinesse thought fit for the gaining of Authoritie to this new discipline but if these immodest libelles had beene the worst fruites
our next desire is they may bee censured by all that haue Vnderstanding and Conscience as the intemperate and extrauagant conceits of some giddie headed persons and that men beware except they meane to aduenture to depriue themselues of all sence of Religion and to paue their owne hearts and make them like the high way how they bee consuersant in them and giue credit or beliefe vnto them Therefore to conclude this poynt seeing contentions are of that daunger and that zeale is no warrant to ouerthrow the Church let vs all follow the counsaâ—le which the Angel gaue vnto Agar Returne vnto thy dame and humble thy selfe vnder her hands There is no vertue that better beseemeth vs that are inferiors than Patience and Humilitie Therefore we exhort with the Apostles But God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of the doctrine whereunto ye were deliuered Being then made free from sinne ye are made the seruants of righteousnesse Let vs not bee desirous of vaine glory prouoking one another enuying one another For where enuying and strife is there is sedition and all maner of euill workes But the wisedome that is from aboue is first pure then peaceable gentle easie to bee intreated full of mercie and good fruits without iudging and without hypocrisie And the fruite of righteousnesse is sowen in peace of them that make peace CHAP. VI. Of Ceremonies WHere men are apt to mislike things of necessarie vse the entrance for the most part into that contempt is through the distasting of those things which are of a meaner nature and serue but in the opinion of wise men onely to make the act of deuotion to be more solemne Solemnitie in some measure being a necessarie adiunct to all publike seruice And whilst it stirreth men with greater holinesse to become outwardly religious whilst it stayeth men from wauering in that they do and others from contempt of that which is done all being by these outward SoleÌ„nities better prepared we cannot but account them the hedge of deuotion and though not the principall points yet as some of the fathers call them the second Intentions of the law Intermeditate meanes not to be despised of a better and more religious seruice This whilst some in our Church haue either not vnderstood or not much regarded they haue earnestly laboured as for a matter of great moment that because the Iews had a religioÌ„ ful of Ceremonies the most part whereof being types are in their particular so far ceased beâ—â—use the Church of Rome hath not limited the infinit burden in this kind partly idle partly needles the greatest part through the corruption of â—lme being growen superstitious these in opposition to all the rest onely misunderstanding the time of Grace are desirous to haue Religion without any Ceremonies at all As if the same God who seeing the weakenesse of his owne people and therefore ledd them as if it were by Ceremonies to that worship which was fittest for them and for that time and who euer since hath beene the Author and approouer of solemne order especially in the publike action of Religion did now eyther see vs to bee so absolute as that these outward helpes were of no vse or that all Ceremonies were but shadowes of things to come not ornaments and helpes to things present did meerely with the passion of his Sonne cancell all kinde of worship that had any solemnities or Ceremonies how vertuous soeuer annexed to it But as to think that Ceremonies without true and inward holinesse could cleanse them from their sinne were to erre and to be Iewish and superstitious so to account them of no vse were to be meerely prophane Wee call them Ceremonies properly all such thinges as are the externall act of Religion which haue their commendation and alowance from no other cause but onely that in Gods worship they are vertuous furtherances of his honour For Religion which is the height and perfection of all Morall vertues conteyneth in it three actes as all other vertues doo the first the Internall which is the willing desire to giue vnto God his due worship and honour secondly the externall aunswering to this which is no otherwise good or commendable than that it vertuously serueth to this end thirdly the commaunded act that is the act of euery vertue ordained by religion to Gods honour so fasting almes and such like are tearmed the Actes of Religion when they are done for Gods worship howsoeuer otheâ—â—ise they are properly the actes of other vertues This the Apostle calleth pure Religion and vndfiled bofore 〈◊〉 the Father to visit the fatherlesse and widowes in their adâ—â—rsity and to keepe himselfe vnspotted of the world Saint Austine saith that God is worshipped with Faith Hope and Charity of these three the first is no way Ceremoniall The third likewise is no Ceremonie but as it is an act inioyned by Religion but the second is properly that which concerneth the Ceremoniall part of Gods worship All antiquitie was euer so farre from misliking of those that they had almost placed Religion in them onely The name which the Hebrewes gaue vnto Ceremonies signifieth not so much the externall act as the law and the precept by which is was commaunded so that in the new Testament euen those which had no longer continuaÌ„ce but vntill Iohn for then began the Iewish Ceremonies to decline are tearmed by our Sauiour by the name of the Law and the Prophets Saint Paule calleth them Iustifications because they were Rites instituted ordayned to that end With them they were the Images of heauenly things opposite to the Images of the Heathen howsoeuer we follow neither of them in the particular the one being the Idolatrous prophanation of an Heathenish superstition the other but the externall seruice appropriate to that people and to that time yet wee dare not seeing no Religion can want all Ceremonies fall so headlong to the error on eyther side as to embrace or refuse all those Ceremonies that the Church hath Now as it is the vnhappinesse of Religion to bee ouerloaden with Ceremonies so in those that haue authoritie not to establish by law such as are needefull is a defect to neglect them in those that ought to bee obedient is a fault but to contemne them in any that liue in the bosome of the same Church must needs bee the manifest argument of their pride and in the end the vtter ruine of Religion it selfe For in the Ceremonies of the Law there were three things to bee obserued first that they were all ordayned for the expressing of the inward and morall worship to serue to true holinesse Fayth Hope and Charity without which all the rest were reiected euen as a burthen by him that commaunded them saying I will haue mercy but not sacrifice for obedience is better than sacrifice and to hearken
may freely make an order againe which shal be apparent to bee most commodious to the vse edification of the Church c. We wil not take vpon vs to censure this letter onely we see not how the same things could be thought in his iudgemēt Foolish yet tearmed Tollerable in a Church Liturgie or how they are called vices which notwithstanding hee freeth from manifest Impietie or if that this libertie of reformation were to bee giuen where a Church was to bee new set vp how it could bee agreable to them who still I think desired to bee a part euen for outward cerimonies of that Visible Church which then suffered persecution in England But it sufficeth in these troubles all were not of one minde the most and the best were before their departure and in their banishment after their returne Zealous discreet and learned maintainers of the Communion Booke And most of them afterward became worthily worthy gouernors in this Church For God who sawe their Fidelitie constancie and truth rewarded them seauen fould into their bosome this booke then but somewhat purer and more reformed then at that time is that huge volume of Ceremonies for I vse their owne words which is in their opinion vnlawfull Idolatrous but in ours a most holie and chast forme of Church Seruice and least in this case our opinion and defence should be thought but the corrupt flatterie of those who are or hope to bee aduanced by the present time the wise and graue approbation of the holie Martire Doctor Tailour is fit by vs to bee alledged in this place There was saith hee set foorth by the most innocent King Edward for whom God bee praised euerlastinglie the whole Church seruice with great deliberation and the aduice of the best learned men of the Realme and authorised by the whole Parliament and receiued and published gladly by the whole Realme which Booke was neuer reformed but once and yet by that one reformation it was so fully perfected according to the rules of our Christian religion in euerie behalfe that no christian conscience can bee offended with any thing therein contained I meane of the Booke reformed Thus farre Doctor Tailour and shall wee now make light account of so honorable a Testimonie or alter these things onelie to satisfie the vnreasonable fancies of some men nay surelie in that most memorable Act of our gracious and dread Soueraīgne whose wisdome appeares in these Importunate sutes like the wisdome of Salomon there is no one thing which shal heape more honourable and euerlasting glorie vnto his name which is or can bee a greater blessing to this land a more religious dutie towards God a more thankfull requitall of all the fauours that Queene Elizabeth did performe vnto him then without any alteration or change in the strict commaundement of publishing this order of common praier in any matter of substance Let thy dew O Lord from aboue fall downe vpon his head to make him wise in the councells of thy law sanctifie his hart with the reuerend and holie estimation of thy truth make his wisdome powerfull against all Achitophells perfect O Lord and blesse these beginnings that wee and our posteritie without chaunge may worship thee in this land so long as the sonne is before thee that it may neuer sound in tents of our enemies that thy worship as erronious is now altered which in mercie thou hast protected fourtie and foure yeeres in the happie daies of Queene Elizabeth And surelie reason must needs tell vs that if wee should ouer easilie yeeld to alter what paraduenture they wish doubtlesse the same reproofe must iustlie fall vpon our own Liturgie of Varietie vncertaintie and Inconstancie which one laieth verie truelie vpon the Romane Missall Besides it were as they of Strausburge wrote of them of Francford to condemne the chiefest authors therof who most of them suffered as Martirs it would giue occasion to our aduersaries to accuse our doctrine of imperfection and vs of mutabilitie and the godlie to doubt in that truth wherein beefore they were perswaded and to hinder their comming hether which beefore they had purposed Thus far did they of Strausburg wiselie answere to them of Francford so that wee may safelie conclude and say of this Booke as S. Austin doth in another case if thou runnest through all the words of the holie Praiers I suppose thou shalt finde nothing which the Lords praier doth not containe and comprehend therefore we may in other words speake the same things in our praiers but wee may not speake contrarie things Yet because reason hath not beene sufficient to restraine the intemperate proceedings of some men they thinke this Church is little beholding vnto them vnlesse they traduce the gouernment and the Liturgie which she vseth for which notwithstanding others out of greater wisedome and conscience haue made against the common aduersarie this challenge Looke if any Line bee blameable in our Seruice and take hold of your aduantage I think M. Iewell will accept it for an Article our Seruice is good and Codly euery title grounded vpon holie Scriptures and with what face doe you call it darknesse Wee are content after the learned indeauours of other men to adde some thing to those principall points which in the Communion booke is and hath beene misliked by them that to whose hands the writings of other peraduenture come not this short answere to such may giue some satisfaction in the principall things which they doe mislike 1 The forme of the Liturgie of the Church of England is taken from Antichrist Wee are sorie that their weakenesse taketh offence at that which wee hold as an honour and a vertue in the Church of England namely that wee haue so sparingly and as it were vnwillingly disented from the Church of Rome for surely by Antichrist they meane her with whom if the corruptions of that Church would haue giuen vs leaue we would haue willingly consented in their whole seruice which being vnsafe and vnlawfull wee follow them notwithstanding in all wherin they follow those holie and auncient fathers which first planted the truth amongst them And as we acknowledge them our fathers in the Faith so wee are willing euen to borrow that from them which vertuouslie was vsed in that Church when it was worthie to bee called our mother◠and if now the holie Citie bee become an harlot yet we as most Churches haue receiued light from them for there was a time that their Faith was published ouer all the world and if now they bee at enmitie with God and vs yet wee had rather follow the perfections of whom wee like not then the defects and Imperfections of those wee loue nay the spoiles of the heathe◠taken from the Deuill are deuided to the furniture and ornament of the Church of God For doubtlesse as one saith all true Godlie men may vertuouslie vse those rites
to auoide tumults if their number were dangerous like the Nouatians in S. Chrisostomes time It were lawfull conuenient for the Gouernors of the Church to be at peace with them the ecclesiasticall authoritie ayming at this scope rather to build than to pull downe Concerning the fourth which only doo or seeme to erre in some point that commeth not so far to be thought an heresie doubtlesse a greater moderation is befitting such and violent condemnations are vnlawfull vntill both haue bene heard with indifferēt tryal Inuectiues alienations of minde partaking such like are both scandalous to the Church enemies to peace and in the end are little auaileable to find the truth It were fit al to be of one mind vntil more warrātable proceedings might resolue our doubts let vs therfore as many as be perfect be thus minded if ye be otherwise minded God shal reueile euen the same vnto you after this whosoeuer he is that seeketh further hauing found a truth laboureth but with paines to inuēt an error Their diligence if it were vpright the church cold not refuse of whom now it is like shee may say as one doth of the accusers of Priscillian their desire to ouerthrowe Heretikes I could not reprehend if they had not contended more thā was fitting to ouercōe What mildnes they haue vsed we take it as the speech of the Donatists who as S. Austin reporteth said they wold not be cruel but I think they could not no mā coūteth that beast meekest which hurteth not bccause teeth claws are denied him but if any man be ignorant and desire to know what courses haue beene taken with these men whom we cannot defend and the state of our Church hath supposed to erre whilst ouer eagerly they haue sought a Reformatiō of some things we are content for defence of our selues in not yeelding to all which they demanded of vs and most earnestly frō the purified example of some other Church to let them know that the Church of England being to enter into a considetion of those lawes which were thought fit to bee altered concerning matter of Religion knew by experience both at home and abroad that howsoeuer the best humane lawes haue much imperfection annexed to them yet ouergreat or ouerspeedy alteration could neither argue much wisedome nor be thought safe For to alter lawes of continuāce and especially in this kinde must needs with the common sort Impaire and weaken the force of those grounds whereby lawes are esteemed to haue greatest strength For if we haue neither voyce from heauen the ground of the first alteration in the Apostles time that pronounceth them fit to be thus chaunged neither sentence of wise men built vpon manifest euil nor cleare proofe that they in whose hands it is to alter them may likewise infallibly euen in hart and conscience iudge them so vpon necessitie to vrge alteration is without necessitie to trouble and to weaken the whole stare But such is the lot of all that deale in publike affaires whether of Church or commonwealth that which men list to surmise of their doings be it good or ill they must before hand arme their minde to indure it with much patiēce Now if it were a fault in the Church of Rome through a loue to some thing that is harmles obstinately to maintaine what is not lawfull had it not been an Imputation to our church frō the dislike of those things which were neither warrantable nor iust to proceede to an alteration of such as in the iudgement of the best vndoubtedly were both But when experience shal haue showed the seueral fruits of both kinds of reformatiō as well moderate with vs as violent rigorous and extreame in other Churches it is the voice of truth wil expresse it selfe euen from their consciences we are they that haue hindered the happinesse of the Church of England for the way of peace haue we not knowne In the meane while not to aduise those whose authoritie is powerfull and their wisedome excellent wee canne but wish suspence of iudgement and exercise of charitie to those that doe thinke otherwise adutie much safer and seemelier for Christian men than the ouer hote and violent pursuit of these controuersies wherein they that are most feruent to dispute be not alwaies the most able to determine now for the last of those which we tearmed professours of Religion in a sound manner as honor and respect is their merit so doubtlesse in this Kingdome at this time if they be humble obedient and patient they can want neither Thus much we haue written not that we take vpon vs either to prescribe vnto the Prince what he may or to direct the State what they ought to performe in this case but plainely to deliuer our owne weake opinion which very willingly in all humilitie we submit to the Censure of this Church An humble conclusion to his Sacred Maiestie and the right Honorable Lords of his Highnes priuie Counsell together with the rest whom it may concerne to defend this Church CHAP. V. IT is not the least happines to a kingdome if it be not of temporal felicities the greatest to haue a King euery way so inabled that euerie mans particular case is like enough to come to his particular view for nature hath made all men to beare with greater moderatiō that done which proceedeth from those who doe and ought to gouern than frō others grace euen that grace that cōmeth frō aboue hath inspired a greater feeling of each mans particular want a better vnderstanding of some mens eminent worthines than can be expected from those how wise soeuer who act but the parts of politicke men in the habits of obedient and moderate aduisers where it is like no man will be ouerforward to benefit any priuate man two much seeing the commendation of whatsoeuer is well done must of necessitie be equally diuided amongst many neither hath vertue howe well soeuer deseruing in all kingdomes found alwaies that equal fauour at vertuous mens hands which both she might haue expected in reason was due vnto her because a timorous disposition in al maketh euery man feare that nothing can be added to another mans greatnes which must needs serue at the length to make his seeme lesse because of lesse vse Now the greatest burden vpon earth Gracious and right Honorable next the burden of a troubled conscience lyeth as ye well know vpon his shoulders who gouerneth a Nation rich wise valiant and by reason of all these peraduenture proud surely howsoeuer wisemen haue thought all authoritie a care because many must of necessitie want many helpes both to relieue things past to satisfie things present to preuent things to come which no man without care can doe and few with it yet surely ouer those who are either simple or poore or seruile or cowardly the gouernment cannot be troublesome seeing he commandeth those ouer whom a litle reasō is much
of all that the Liturgie so vertuous so holy for which so many Martyrs of hers haue dyed restored in the dayes of King Edward continued in the gratious and happie dayes of Queene Elizabeth may by your Princely authoritie seeing all the learned of your kingdome are readie in the defence of it be strongly and vnresistably maintained against her enemies so shall we account it a second birth day to our countrie a day of grace and saluation wherein God hath sworne by his holinesse that hee will not faile you and therefore to this ende hath preuented you with the blessings of goodnesse and set a crowne of pure gold vpon your head a day wherein the Nations that are round about vs shall say as Hyram when hee heard the words of Salomon blessed be the Lord this day which hath giuen vnto Dauid a wise Sonne ouer this mightie people Vnto Queene Elizabeth an Heire of her owne house and linage full of Religion wisedome and vnderstanding so that we may truely say as they did doubtlesse we haue seene straung things this day straunge to our countrie to ourselues to our enemies to haue neighbours to our prosteritie for which our harts burne within vs and shall for euer with feruencie of deuotion for your highnesse safetie our mouthes are filled with laughter and our tongues with ioy and we must needes confesse with the Prophet Dauid The Lord hath done great things for vs alreadie whereof we reioyce for which we intreate the heauens to reioyce with vs the earth to be glad and the Sea to make a noyse and all that therein is the compasse of the round World and they that dwell therein for by this means innumerable benefits are common vnto them to the Heauen a multitude of Saints to the earth peace to the Sea Treasure to the fields plentie for God hath broken the rod of the wicked and the whole land is at rest and surely if euer NatioÌ„ of the world had cause either to hope for happines to this Church and Commonwealth or to giue thankes vnto the Lord and to that ende to fall low vpon our knees before his footestoole it is we to haue a King but which is greater happinesse of the same blood nay more than that of the same Religion but most of all without bloodshed and especially Then when all the politikes of the world had set our period rung our passing Bell euen theÌ„ by your Highnesse meanes the Lord himselfe for we must al acknowledge that it was his worke deliuered our soule from death our eyes from teares and our feet from falling our soule from bodily and spirituall death our eyes from teares arising from our daunger nay from our holy teares for our late Souereigne our feete from falling into troubles which then were present into sinne which then was likely into blindnesse which then we feared into shame which we all deserued into misery which many hoped but we say againe the Lord hath done great things for vs alreadie and greater and far greater shall doe if we be not vnthankefull and therefore howsoeuer thou art either Iesuite or Preest Anabaptist Protestant or Atheist which sayst in thy heart let vs make hauocke of them altogether thou shalt so dianly consume and perish and come to a fearefull ende and the Church shall continually intreate at the hands of the Lord of heauen and humbly before the Throne of your gratious Maiestie for protection against her and all your aduersaries saying O deliuer not the soule of the Turtle Doue vnto the multitude of the enemies and forget not the congregation of the poore for euer looke vpon the couenant for al the earth is full of darkenesse and cruell habitations O let not the simple goe away ashamed but let the poore and needy giue praise vnto thy name A rise O God maintaine thy own cause remeÌ„ber how the foolish man blasphemeth thee dayly forget not the voyce of thy enemie the presumption of them that hate thee increaseth euer more and more Amen FINIS This Epistle following is here annexed and thought fit to be Printed because the Dedication of this booke was first intended vnto the late right Honorable and right Reuerend Father the Lord Archbishop of Canterburie his Grace To the most Reuerend Father in God my very good Lord the Lord Archbishop of Canterburie his Grace Primate and Metropolitan of all England WHat benefit Right Reuerend this Church hath receiued by your Graces meanes God bessing your Counsell vnder the gouernment of two great Princes as this age present doth sensiblie perceiue so the memorie thereof shal be honorable in the time to come For when the vertuons Gouernment of our late Souereigne had banished from all parts of her Kingdome the Tyrannie and superstitioÌ„ of the Church of Rome some men fit instruments to disturbe the peacefull happinesse of this Land fearefull as it seemed of the dangers that might follow and impatient of that forme of gouernment which mercy and wisedome had planted for the Churches safetie laboured by meanes ouer violent and vnholy to bring in perhaps from the partiall loue to the orders of those Churches which comfortably refresht them in the time of banishment a presbiteriall Discipline both of them notwithstanding following a diuers shape of the Ecclesiasticall state in diuers times the one in peace the other in persecution neither of them both doubtlesse circumstances being weighed either warranted by truth or answerable to these times The one labouring to ouerload vs with an intollerable burden of humane traditions polliticke inuentions to make an outward greatnesse whilst inwardly Religion must needs â—aile the other to strippe her as naked as the day wherein shee was first borne discouraging her teachers by robbing them of honour and maintenaunce traducing that learning wherein many of our Reuerend Fathers were equall to any in any part of the world besides and in steade of these making the Church to doe Pennance for her wontonnesse in the dayes of superstition being left vnpitied desolate ignorant and without honour all their purposes tending to this end to make vs had in dirision of all those that were rounde about vs Thus these two enemies in our owne bosome looking both of them with enuie at your happinesse and with Ielosie at that fauour which we might be suspected to beare towards either of them their discentions were not so violent to each other as they both were cruell and daungerous to our peace as if Ephraim and Manasses had made a truce and both of them concluded to deuour Iuda At this time your Lordship for lawes and authoritie had restrayned the one vndertooke the defence of this Church Gouernment against the other wherein doubtlesse if your great wisedome and moderation had not like another Athanasius indured the furie and rage of this vnbridled multitude Wee might â—â—stly haue feared that disorder and barbarisme would haue tyrannously possest long since the worthiest and most beautifull