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
seconded by the peaceable and happie accesse of a greater Kingdome So that in this case vnlesse to a minde that hath no Religion at all it shall bee much harder to perswade a moderation than too little For with righteous Kings and of vnderstanding as nothing is dearer than Religion so in nothing they imploy their labour and authoritie more willingly than for the preseruation and honouring of the Church it selfe all kingdomes hauing no other safetie but this Their prosperitie to flourish for no longer time than the prosperitie of the Church is maintayned among est them This being by all obseruation the truest signe of a decaying Kingdome To haue a Cleargie vnhallowed and the Church vnhonoured But whilest all men are carefull that the Church may bee well gouerned euerie man obtrudeth his owne fancy and liketh best of those Rules which haue neerest affinitie with his owne brayne Hence commeth it to passe that some men are not fully resolued to whom especially belongeth the Authoritie to prescribe with warrâ—nt the direct forme of the Church gonernment Other offices for the attainment of this end as to instruct and to aduise may in all reâ—son to make the burthen of gouernment both more vertuous and more easie belong vnto other men But to prouide for the safetie of the Church for the publicke enioying of the Word of God for the maner of gouernment for the maintenance of the Clergie all these in a strict vnderstanding are the religious duties and the honourable effects of the King so that what authoritie is deriued vnto any â—yther in a blinde and false obedience to the Sea of Rome or through a partiall affection to a new Consistorie are both if not equall yet equally vsurpers of the Kings right Nay whilest some of late haue beene earnest though ignonorant refusers of Subscription they hane showed in their actions how vncharitably they haue thought of their late Souereigns sincere ReligioÌ„ For to mislike the book of Orders is indirectly to affirme that we haue no ministery which some impudently shameles haue dared to affirme plainly not to subscribe to the Booke of Common Prayer is to teach that we haue no forme of Church Liturgye And lastly to refuse to subscribe to the Articles of Faith is to make men beleeue that our Church maintaineth vnsound doctrine This as it was alleaged once by a Reuerend bishop in a SermoÌ„ so it is an accusatioÌ„ not yet cleered by any that I know by one it is slubbered ouer vnhandsomely making the Obiection stronger than himselfe was able to answere truly but this wee shall haue better occasion to confute hereafter And it is too plaine what opinion they had of Her Religion liuing whom so boldly they dare depraue being once dead But flattery looketh no further than eyther to escape punishment or receiue a benefit so that when the one is past feare and the other past hope wee dare then speake what wee thinke and more vnreuerently oftentimes of the same partie being a Saint in Heauen than we durst being a Prince in earth It were fit all men considered but especially Kings whose authoritie it doth secretly vndermine how farre the admission of a Consistoriall Gouernment in a kingdome may suddenly vsurpe vpon that right which Scripture and Lawes haue ascribed to the King That Kings ought to haue rule in all causes ouerall persons as it is warranted by the word so it is confirmed to the Princes of this Land by Act of Parliament This giueth vnto them Supremacy in Ecclesiasticall Gouernment Exempteth from Inforcement of any Domesticall or forreigne power and freeth them from the penaltie of those lawes both Ecclesiasticall and Ciuill whereunto all inferiour persons in a Kingdome are tyed And howsoeuer sinnes in Princes ought to be reprooued and rights of Clayme may be recouered against Kings yet in nothing are they liable to penall lawes much lesse subiect to the Iurisdiction of Elders or Excommunication of this Tyrannous Consistorie Vnhallowed blouldnesses attempted in other Kingdomes and Imperionsly affected and vrged by some amongst vs nay the power to call Synods an Authoritie by Parliament graunted vnto the Prince some violent spirits haue attempted with that bouldnesse as if those only were Lawes which were warranted by this Consistorie Princes being but to Execute what they appoint them out of Gods word whereof notwithstanding themselues must be only Iudges Thus whilst the Prince warranted by his owne Law which is the publike Act of his whole people gaue Authority to some graue Commissioners for Reformation of Ecclesiasticall disorders They denie that any such ought to be appointed Iudges and often both in priuate and publike depraued that honorable and high Commission a thing as it is vnseemely for them to controule so if our late Souereigne in great Wisedome and care of the Church had not giuen it authoritie and strength the bolddnesse of a great number pretending a Zeale had growen to bee so strong that in all appearance There had beene little likelihood of safety to the Queene her selfe And seeing all attempts are most violent that haue their beginning and strength from a Zeale to Religion bee it neuer so false there can be nothing doubtles of greater vse either for the safetie of the Prince the peace of the Church or the quiet of the Commonwealth than the seuere and Reuerend authoritie of this high CoÌ„mission without which assuredly long since we had miserably tasted of all those euilles which vncontrouled ignorance Hypocrisie and crueltie cculd haue brought amongst vs. It is small reason Princes should giue eare vnto these plots which leaue them naked without meanes to defend themselues or their Subiects in the time of danger nay those of the honorable and highe Court of Parliament are to thinke themselues and I doubt not but will iniured by such who haue taken from them on of the three States a State not of the least wisedome and grauitie and from them all that Authoritie which they ascribe to a number of ignorant and sillie Artificers for such some Consistories must needes bee and guided by a youth sometimes neither of wisedome nor vnderstanding It is miserable where men are ruled by no lawes seeing nothing is in man of greater daunger vnlimited than his owne will which imperiously commaundeth ouer his fancie that is able to corrupt and peruert all Rules of order Thus they interprete Tell the Church tell the Consistorie Which because Iohn Morrell did expound otherwise himselfe was excommunicated and his Booke burnt there is nothing more vsull than their pleasures to become Lawes A thing peraduenture men may affect which either desire Change or do hate gouernment but doubtles in it selfe Tyrannous and vnsufferable and so much the more odious and daungerous by how much the Rulers are base there gouernment lesse equall and once admitted not easie to be shaked of In on word There is nothing in the Lawes of this whole Land nay not in the possession of any priuate persoÌ„ safe if
and people and would deuide all liuings among their Elders Decons whom they appoint to be paymasters of their Pastors if either I charge them with vntruth or any indifferent vnderstanding can thinke this not danngerous to the Church and the Commonwealth let their petitions haue successe their complaints haue audience their cause finde fauor and in that one Act let Religion the Prince peace and all vtterly perish I omitt first fruites Tenthes subsides cōtributions of Ecclesiasticall persons all which are graunted by the lawes vnto the Prince of this Land all which by thē are accounted sacriledge and robberie and left wholy to the disposition of their polliticke Consistorie and where as as wee shall haue occasion to handle heareafter some special men in particular cases both in equitie and conscience are to be exemted by priuiledge from those lawes that doe binde all a power only reserued to the Prince himselfe These hould all dispensations vnlawfull and howsoeuer they fauour it in themselues no lesse than superstitious and Antichristian in others A thing doubtlesse of much vse and great necessitie in all kingdomes and of no daunger at all where the King is vertuous Whilst the true consequēts of their false opinions haue taught the world that these and such like derogations of the Kings authoritie haue beene maintained in that vnlearned Schoole they labour to make all men beleeue that Princes haue not more honest Religious and loyall Subiects than they are A thing surely by experience neuer to be found so longe as they haue entered vnder pretence of Religion to become abbaters and disposers of the Kings Reuenewes as if he that were gouernor of the Church and the Commonwealth were bound in dutie by power and reuenewe but to haue care of the Church only a Diminution of all greatnesse is affected by thē that by the disposition of that which they esteeme to be the superfluitie of all States necessarie defences and moderate Ornaments may all faile to make them rich CHAP. II. The Church visible of all other Societies is fittest to haue a Discipline but neuer the same that some men desire TO thinke that either the Church how putrified soeuer the Religion be be in so good a case for gouernment that nothing can either be added or taken away to make it better or that the same societie how much soeuer disordered be to be altered by priuate warrāt is very daungerously and apparantly to erre in both The first being the effect of too much flattery and self loue the latter the daungerous attempt of an insolent presumption both hazardous to that holy Societie whom either they thinke for gouernment to be absolute or absolutely to be gouerned by their owne fancies In these two Errors the difference is this that they first may easily erre in thinking that to be best which Experiēce hath taught them to be good in the latter there is lesse excuse because they mislike all whatsoeuer may not be esteemed to proceede from their owne deuice that there is a gouernment requisite for that Societie which we call the Church the wisdome of God hath made knowen vnto vs both by proportion of those naturall and Ciuill Societies to which the Church is compared and by the perfection of that fellowshippe which the Saints in all ages and places where the true worship of GOD hath preuailed haue had from the foundation of the worlde amongst themselues The first roote of humane Societie as being impossible to continue without order is distinguisht by God himselfe into seuerall degrees and prerogatiues of Husbands Parents Maisters aboue Wife Children and Seruants and yet all linked in the mutuall agreement of like dueties The greater Branches that rise out of these rootes Cities countries and kingdomes are neither destitute of lawes to prescribe nor Magistrats to execute for the common good all receiuing dignitie and strength from this fountaine that by the benefit of Good lawes they are well gouerned If men were of themselues either willing or constant in that which were good It were needles to haue a discipline for all where euery mans vertue were a lawe to himselfe but seeing our corruption is such that we are easily deceiued by our selues more easily seduced by others but most and most daungerously peruerted through feare and desire the one to spurn vs that we goe not too flowe the other to bridle vs that we runne not too fast there is a line both to direct and to amend necessarily limited to all sorts and this in due season lest disorder indured bread confusion the fore-runner of all ruine Seeing then the Church of Christ is the house of God the Citty of the liuing God the kingdome of his beloued Sonne can wee thinke that he is careful for others and carelesse or negligent for his owne or that disorder is lesse daungerous or lesse to be feared in the Church than in the Common-wealth surely hee that in all places is the Author not of confusion but of peace will haue all thinges performed decently and in order for the Gouernment of his Church To this ende hee appointed Stewardes oouer his houshold Watchmen and leaders ouer his flocke laborers in his haruest Husbandmen in his Tyllage and being proportioned to a bodie maketh some to bee Eyes Eares Tongues Handes that is principall members for directing and assistance of the whole without which in all reason it must needes be vnable to prouide for the safetie and securitie of it selfe so that the Honour or happinesse had beene small to haue made it a Church vnlesse this likewise had beene added To haue made it a Church that is well Gouerned for the vnitie of of the Spirit is not kept but in the bande of peace This Regiment of the Church is as well Extelternall as Internall The latter is that gouernment which God hath by his holy Spirit and truth in the hearts of the faithfull which as it is neuer varied so it is not questioned amongest vs in the Church of Englande By this which is the Kingdome of his Sonne all men confesse that GOD inwardly and effectually worketh in his Saintes the Faith of his truth the feeling of his grace and other spirituall blessinges according to the purpose of his will for the praise of his owne Glorie in which no earthly creature is able to ioyne or to concurre with him sauing only in this that the Word and the Sacraments being left as externall meanes there must be fitte persons for both and a power in them to admitte and reiect lest happily holy thinges be defiled whilst Pearles are cast vnto Dogges and Swine From hence ariseth a necessitie of externall Gouernment in Gods Church which respecteth the appointing of meete men and the due approbation of such as are to be credited with the free dispensation of such inestimable Treasures committed to their Charge In this whilst all men agree that it ought and many that are religious are desirous that
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
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
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
this Consistoriall Gouernment may take place the benefit whereof as they magnifie little weighing those yet vnexperienced Euils which must needes follow so the harmes of it are at large set downe by diuers others who with learning and iudgment haue labored in this point There is doublesse no Societie deerer vnto God than his Church in the gouernment whereof he hath made choice of two sorts of men to be imployed vnder him The first are Ministers of his word and Sacraments whose calling is perpetuall and necessary in the Church for so long as the Church is in this world it caÌ„not possible be coÌ„tinued without these of wihch we shall more fitly speake heereafter The other are Kings and Magistrats whom to the happy estate of the Church we hold with all reuerence of such vse that those are worst that mislike their gouernment that Church in all reason like to be most happy which God in his mercy hath blessed with the best King This appeareth in the Kings of Iuda who being vertuous Religion that was decaied was restored and what the Idolatry of others had corrupted the vprightnes of some which followed did purifie againe God in his loue performing that promise vnto his Church that Kings should be her Nursings-fathers and Queenes her Nursing-mothers In this respect more specially than others they are called Gods seruants not only because they serue him in the gouernmeÌ„t of the coÌ„monwealth a thing common with them and the worst Princes but because he vouchsafeth to vse their meanes as the fittest Instruments to aduance his Church vpoÌ„ earth And surely a double seruice God expecteth from them the one Common with all Christians the other peculiar to serue him in that place as Kings Princes To haue performed the first is an action of praise and may giue great hope but to faile in the second is staynd with reproch vsually accompained with much daunger Euill Princes seruing oftentimes to Act but the ruines of that Kingdome by the fall of the Church in whose misery theselues for the most part doe perish In the first dutie as Christians they are not priuiledged aboue other men they are tyed to same obedience bound to as many vertues nay moe for exaÌ„ple must in the end being called to the same account be iudged with as much seuerite as the meanest subiect Be wise now therfore O ye Kings be learned ye that are Iudges of the Earth Serue the lord with feare reioyce vnto him with Reuerence In the latter the seruice of Princes hath two parts the one concerning the Commonwealth the other Religion and the Church to the first they are tyed as Kings to the latter they are bound as they are vertuous and Religious Kings The first in dooing mercy and iudgment in defending the fatherlesse and poore in seeing that such as be in neede and necessitie haue right in bestowing duely punishment and reward and in all those other polliticke vertues they are happy Instruments to make a prosperous and flourishing Commonwealth The second concerneth his Religion a duty as it lyeth vpon all for all ought to be Religious so especielly vpon the Prince who must not only be but be the meanes to make all other to become Religious a thing though not euer true vnder vertuous Kings whose holy examples sometimes preuaile no farther but to make Hypocrits but seldome or neuer to be expected where the Princes theÌ„selues delight to seeme opeÌ„ly prophane If man had no other light but the light of Nature would not so willingly beleeue what were done with as without the Scripture yet euen this point will appeare to be most true being the practise of those men who had no other guide for their Actions than the vnchangeable directions of the light of Nature for whatsoeuer the Religion was as in most it was nothing but Idolatrous Superstition yet the transgression thereof was esteemed worthy to receaue punishment and the appointment of this punishment was thought to be peculiar to those who had principall authoritie to gouern the Comonwealth Thus the Athenian tooke vpon theÌ„ the power to condeÌ„ne Socrates a man peraduenture wiser thaÌ„ any of the rest but faulty as they thought in ReligioÌ„ therefore to be censured by the Authoritie which they al had The like we read of the RomaÌ„s Tyberius would make Christ a God without the authority of the Senat wher though the Act was needles to Christ little honor yet it sheweth that both the care of Religion belonged to the Roman Emperor that men euen Heatheâ—s were not hastily carried to performe any actioÌ„ of that nature without the aduice of others iudgmeÌ„t neither euer the Apostles or Prophets repreheÌ„d this care in the Rulers in any age It was easie to erre what ReligioÌ„ was but all men saw to whom the care did principally belong neither should any maÌ„ deserue coÌ„mendation for performing that which were wholy exempted from the limits of his owne calling But al Antiquitiâ— hath giueÌ„ in this kind honorable Testimony to CoÌ„stantine and Theodosius two Emperors of much vertue Nay Religiâ—n it selfe which giueth the best Rules to preserue Religion being contained in the Two Tables expresly commandeth who ought to be the ouerseer the keeper and preseruer of both Inwardly the strongest moÌ„tiue is Religion and they are most for the most part Religious who are Religious for conscience but there is a feare from the hand of the Maiestrate able to restraine those at least from outwarde being euill whom neither Conscience nor Religion could make honest Christian Emperours haue with their Zeale gained much honor for this in the eye and Iudgement of Gods Church This made them when contentions arose to call Councells as that of Nice Constantinople Ephesus Chalcedon to purge the Temples both from Heathenish Idolatry and Christian superstition to make lawes the better to keepe men in obedience towardes God the irreligious contempt of whose worshippe though in the Subiects themselues haue brough a iust ruine euen for not forbidding both vpon the Prince and the Commonwealth Reason then which tyeth Princes to procure the prosperitie of that land ouer which they gouerne exacteth froÌ„ them a principall care of the Church and of Religion the decay and the contempt whereof are the originall causes of pestilence dearthes wares and such like For where humors are infected a little it is like that the maners are first distempered a great deale the most of the Fathers are plentifull in this point This made Saint Austine learnedly to confute the Donatists whose Haerecy was like the error of some in our days holding that Princes ought to permit euery man to enioy what Religion he likes and to persecute no man for Religion at all this serueth to confute the two great Errors of our time the one of the Anabaptists the other of the Church of Rome The first holding it vnlawfull for a Christian to be a Magistrate much lesse to vse his
authority in matters that coÌ„cerne Religion the other that the care of Princes to maintaine Religion ought only to be with these word but to coÌ„fute errors to reforme Churches to call Synods These they thinke to be peculiar to the Pope himselfe The contrary to both these wee are taugh by Scriptures by Historie by Fathers and by Testimonie of some of the Popes themselues who haue earnestly intreated the Christian Emperours to call Councels This then being in the opinion of all that are of sound iudgement both the greatest care and honor to a Christian prince let vs consider a little those pointes that are absolutely requisite for the Religious performing of this duty the person whom wee call the Prince is hee that hath supreame authoritie according to the forme of that kingdome wherein he ruleth In humane actions that they may be performed aright it is requisite that we are willing that we haue knowledg that we haue power with out the first our knowledge abilitie do want motion without the second our motion ability shal want skill without the third our motion and skil shal want strength The first is an vnestimable benefit bestowed vpoÌ„ religious princes from the powerfull Author of all pietie in this respect all men are bound to commend them to God more especially in their prayers assuring our selues that vnlesse wee or they faile hee that hath giuen them to will shall inhable them at length to performe it likewise The best assurance to discerne the Author of this wil is the considerations of the ends which are only two Gods glory and the good of others which being not the scope of their actioÌ„ it is no more possible that God should bee the Author of that will than that goodnes is possible to bee the Author of much euill Ends of doing which lye in the hart of man and are onely discerned by God himselfe are the true discouerers what is the originall fountain of that we doo For the same things are not alwaies of the same nature though the maner of performing be all one if the ends be diuers The second thing is knowledge not of much lesse necessitie than the former wherby hee may bee truely assured what things are vnfit and what are warrantable to bee reformed neither this onely in general and by others but if it bee possible in euery particular and of himselfe A happines wheresoeuer it is neither least worth nor least power to make happy both the Church CoÌ„monwealth This only was thought to bring greatnes ruine both at once into the Church of Rome whilst Emperors being busied with other affairs left the gouernment to the Bishops the Bishops to the Suffragans these to the Monks whose authority knowledge being much lesse all things were ruled with greater corruption lesse truth To auod this Moses coÌ„mandeth the Princes day night to be exercised in reading the holy Scripture next to haue those about theÌ„ who are lerned honest it is a maime to a Prince to be assisted by any that do want either For to be learned without Zeal is to make aduaÌ„tage to theÌ„selues by a publick losse to be Zealous without skil is to couÌ„sel ofteÌ„times to matters that do much hurt As the former maketh a King coÌ„monly to be ouer dissolute so these other do make him to be too rigorous it is a memorable exaÌ„ple of Ioas the King of Iuda whilst he had Ieboida the priest assistaÌ„t to him al things happily succeeded to him to his whole Realme but with his death the King being destitute of such all things as speedily came to great ruine To further the Kings knowledge it is a means neither of least honor nor vse to call Synods of those Churches that imbrace the truth and in them to asemble men of best learning moderation and least partiall whose consultatioÌ„ for disputatioÌ„ is a means both to conteÌ„tious insolent to finde a truth may serue for resolution of such points as weaknes in humility would be glad to learn It is lost labour in any farre vnbefitting the honour of Kings to vndertake with Curiositie pride to get knowledge seeing the one is not desirous to learne the other desirous for to learne too much This hath bin the Care of all religious Emperors Constantine the great in the case of Arrius called the Councell of Nice Thus Theodosius the great in the case of Nestorius the Councel of Ephesus Valentinian and Martian the Councell of Chalcedon against Eutiches Iustinian the Councell of Constantinople against Seuerus the Patriarch of Antioch which renued the error of Eutyches Constantine the fift The sixt Synod against the Monothelyts George the Patriarch of Constantinople Macharius the Patriarch of Antioch their followers the third thing is ability which shall easily receiue greatest strength from hence if all lesser differeces remoued a perfect concord agreement be made with those of the same ReligioÌ„ If Israel and Iuda be at variance both shal be caried into Captiuity the one into Assyria the other into Babilon Thus the Eternall power punisheth our pride the fountaine of our dissention with captiuity to learn vs amitie friendship in a strange land Oh that IerusaleÌ„ were built as a City at vnitie in it selfe If any man yet doubt of the authority of kings in Ecclesiasticall causes ouer sâ—ch persons let them know that inâ— al ages with good warrant Princes haue displaced and iudged men of the Church as ReligioÌ„ reason desert haue moued them Salomon displaced Abyathar and placed Zadock Theodosius Valentinian made a decree that those which were infected with the impiety of Nestorius should be deposed Iustinian is coÌ„mended for deposing Silueirus Vigilius Ieremy his case was heard of the Princes Cecilian Athanasius being wronged appealed to ConstaÌ„tine seeing theÌ„ this cloud of witnesses against theÌ„ let theÌ„ hereafter not so vnreuerently as some haue done account those persons Bauds to al maner of sins in Princes who maintain theÌ„ to be free froÌ„ excoÌ„munication neither need they to fear as some of them say thaâ— this opinion proceedeth froÌ„ a worse cause than froÌ„ simple error But the boldnes of some to excoÌ„municate the Prince at their pleasure hath both giuen incouragement to seek alteration without reuerence pereÌ„ptorily to call that reformation which is but their own fancies hereunto I might add which is obserued by others that this Consistory taketh appeals or the right of redresse for all wrongs offered in Ecclesiasticall Courts from the power of the Prince for they themselues sitting in Christs Tribunall seat it can be neither lawful nor warrantable to appeale from them besides the law giueth vnto the Prince the Nomiuation of Bishops some other Electiue dignities in the Church the custody of Bishops Temporalties during the vacation And patronage paramoÌ„t or right to present by the last lapse but these giue election of Church Offices to their Consistories
the Church should be rightly ordered many Intemperat men without any learning or care haue offred vnto vs that kinde of gouernment which had it beene once admitted could not choose but time haue pocured a ruine to the whole Church whose labours as farre as they were honest no man hath reason to dispies but being daungerouâ— they are to be diswaded from attempting and frendely to be counsailled to aduise better For to allow the best and fauorablest excuse that this cause can afford a curtesie perhaps they desire not at our hands is to thinke they haue dealt as men that comming in loue to visite a sicke friende haue euery man geauen his aduise without skill The best reason in wise Iudgements to deny alteration of any well establisht order as also to procure approbation with good conscience to such customes as are publikely in vse is when there riseth from the due consideration of them apparant reason allthough not all waies to proue them bettter than any other for who did euer require this in mans ordinance yet competent to shew their conuenient fitnesse in regard of the vse for which they should serue duties of Religion performed by the Church ought to haue in them according to our power a sensible excellency Correspondent to the Maiestie of him whom we worship yea then are publike duties in the Church best ordered when the militant doth resemble by sensible meanes as it may in such cases that hidden dignitie and glory wherewith the Church Triumphant in Heauen is beutified how be it as the heate of the Sun which is the life of the whole world was to the people of God in the Desert a greeuous annoyance for ease whereof his extraordinary prouidence ordained a Clowdy Pillar to ouershadowe them so things of generall vse and benefit for in this world what is so perfect that no inconuenience doth euer follow it may by some accident be incommâ—dious to a few in which case for priuate Euills reamedies there are of like conditions though publike ordinances wherein the common good is respected be not stirred Let it be therefore allowed that in the externall forme of Religion such things as are apparantly and haue beene sufficiently proued effectuall and generally fit to set forward godlinesse either as betokening the greatnesse of God or as beseeming the dignitie of religion both which are shadowed in the riches and ornaments of our Church or as concurring with Celestial impressions in the minds of men may be reuerently retained some few rare casuall and tollerable or otherwise cureable inconueniences notwithstanding And in this case it is not a consideration either of least reason or least vse to obserue what hath beene allowed as fit in the iudgement of all Antiquitie for the good gouernment of the Church from which either easily or much to swarue was neuer yet in experience warranted to be safe Wherefore in the altering of formes of Church gouernment Reason doth not allow it to be good either to change what Experience hath taught to be without much hurt or in the change to followe the direction of yong heads For though Ripenes of vnderstanding be grayehairs and the vertues of such be old age yet wisedome and youth are seldome ioyned for we must seeke it among the Auncient and in the length of dayes vnderstaÌ„ding So that if the contention be to whom we must harken and who are they that rule vs in this case doubtlesse the aged for the most part are best experienced least subiect to rash vnaduised passioÌ„s seldome carried with an affectation of noueltie or change therefore best in matter of Counsaile to be best trusted and safest in matter of Change to be wholly followed for as hands are seldome profitable to any great attempts longer than youth strengthen them so Wisedome is not of much value till age and experience haue brought it to perfection In whom therefore time hath not perfected knowledge such must be content to follow them in whom it hath sharp and subtill discourses of witt which are not the ordinarie felicities of those that haue laboured in this cause procure many times great applause butbeing laid in the ballaÌ„ce with that which the habit of sound Experience plainly deliuereth they are ouer-weighed Let vs therefore as in all other things of deliberation and Counsaile follow the aduise of him who said Aske thy Father and he will shew thee thine Auncients and they shall tell the. They which doe nothing as one wisely noteth but that which men of accompt did before them are although they doe amisse yet they lesse faultie because they are not the Authors of harme and doing well their actions are freed from preiudice of Noueltie an imputatioÌ„ alone able to diminish the credite of that which is well donne The loue of thinges auncient doth argue stayednesse but leuitie and want of Experience maketh apt to innouations For vsually where Scripture doth not gaine say that which wisedome did first begin and hath beene with good men long continued challengeth allowance of them that succeede although it pleade for it selfe nothing but that which is new as their discipline is if it promise not much doth feare condemnation before triall till triall noe wise man although women and some rash heades doe doth acquite or trust it what good soeuer it pretend or promise So that in this kinde fewe things being knowen to be good till such time as they growe to be auncient as wee haue small reason to dislike or alter what by continuance wee haue found to bee profitably honest so we haue much lesse cause to admitt that which in our selues and our Church doth want triall and with others abroad hath beene the Originall of much euill Nowe because all thinges can not be Auncient which are expedient and needefull in the Church This being a bodie which neuer dieth hath euer power no lesse to ordaine in things indifferent that which neuer was than to ratifie that which hath beene before for surely the Church howesoeuer some men distast this point hath Authoritie to establish that for an order at one time which at an other it may abolish and in both doe well Laws concerning outward order are changable articles concerning doctrine are not There is saith Cassianus no place of audience left for them by whom obedience is not yielded to that which all haue agreed vpon for it is to bee feared that the sacred worde shall at their handes hardly receiue due honour by whom the holy ordinances of the Church doe receiue contempt It being a vertuous obedience in both as well to the rest in that which the Church commaundeth vnto vs as in that which God commaundeth vnto his Church And if those things which are misliked peraduenture of a number without reason were euils of that nature that could not bee remooued without manifest daunger to succeede in their roomes wisedome of Necessitie must giue place to Necessity all that it can doo is
as much as may bee to mitigate the euils that when the best things are not possible the best may bee made of those that are Wisedome will rather tollerate some euill in A forme of gouernment that is tryed Than in a Gouernment vntryed to stand to the hazard of a farre greater It is the honour of all Kings that which is the Title of the Princes of this Land to bee as they are called Defendours of the Faith and this not onely in regard of Enemies abroad but in respect of those also which desire alteration at home oftentimes A hope of ease giueth men that iustly suffer occasion to complaine whose discontentments how lamentably soeuer diplayed are not alwaies the euidences of true griefe nor euer the argumentes of a iust wrong For doubtlesse let a Church bee as well gouerned as euer was any eyther in or before the Apostles time Let Moses and Aaron both labour to make it Excellent Let Dauid and all his Counsellours aduise for the good of it yet she shal neuer want those within the bosome of her who eyther wearie with that which is auncient or in loue with some newe deuise of their owne are readie to depraue that Gouernment which they ought for to reuerence as being the Orders of that Societie wherevnto in all dutie they doo owe obedience There will euer bee some Corah Dathan and Abiram to tell Moses and Aaron that they take too much vpon them Such is the frailtie of humane nature and so great our vnwillingnesse to liue in subiection to the gouernment of other men That wee will rather hazard an opposition to God himselfe than haue our Zeale to bee guided by the limits of any Lawes doubtlesse those that are thus proud may iustly suspect that GOD hath not placed them as workmen in the reformation of the External gouernment of that Kingdome whose foundation was first laid with so much humilitie This if the first authors of these troubles had well considered they would not in a matter of so great Consequent haue allotted the power and authoritie of alteration vnto the violent and vnlimited passions of the rude multitude a thing in it selfe as without warrant so incredible almost to haue proceeded from men that were furnished but with common sence Could any thing sound more pleasing to the lowest and worst parts of a Kingdome Could any thing moue sooner to rebellion than to tell them that Reformation of Religion belongeth to the Communaltie that the Communaltie may lawfully require of their King to haue true Preachers and if he be negligent they iustly may themselues prouide them maintaine them defend them against all that persecute them and may detaine the profit of the Church-liuings from the other sorte If these strange opinions which must needes sound harshly in the eares of all Kinges had not dispersed themselues like a poyson into the veynes of this Kingdome the Authors might haue slept in silence and their hallowed treasons haue remained vntouched But seeing those who were sollicitours abroad are now so neere that they be daungerous perswaders at home it is a consideration not of small importance as well to looke at the Authors and the meanes with what pretences soeuer they are ouershadowed as at the thing it selfe neither much needfull nor verie safe And howsoeuer in humane reason we haue now lesse cause than euer to feare the daunger of this euill yet seeing no harme in a religious Kingdome with a vertuous Prince findeth as little resistance as that which is couered with the name of Zeale all men haue cause both to pray aduise and assist that the misteries of this euill the iust punishment for the contempt of his truth light not vpō vs in our dayes nor in the dayes of our Children that shall succeede after There is not any fancie grounded vpon so little truth that hath so speedely growne to that greatnes as the discipline of Geneua hath It is like in our Kingdome yet fit inough peraduenture for them vnto the Gourd that shadowed Ionas but of a small continuance and yet some great Prophets are content to rest vnder the shadowe of it wee shall easily forgett the Author of greater benefits vnlesse some Worme in mercie be sent for to eate it downe at the first in the Auncient Disputations against the Papists and Anabaptistes both in Fraunce and Geneua there could bee found but two essentiall notes of the Church The true preaching of the word and the right administration of the Sacraments but when some of ours were returned from Geneua they were not affraied to tell vs a strange opinion to be publisht by learned wise men That Maister Beza helde the Geneua Discipline the third note of the Church and of as much necessitie as the Sacramentes or the worde it selfe which thing if it were as soundly proued as it seemes it is constantly beleeued by them all men had reason to acknowledge them the Authors of much good and to aduenture themselues farre in the defence of it Out of this stronge opinion haue proceeded these vnreuerend speeches against our Land Englande with an Impudent forehead hath said I will not come neere the Holy one wee are neuer the better for her Maiesties reformation seeing the Walls of Sion lye euen with the Ground Rome is come into our gates Antichrist reigneth amongst vs Infinite are the speeches collected out of their owne writings by others in this kinde and yet for all this they would seeme both to flatter the Prince if so worthie a Prince could bee flattered and highly to commend her happie gouernment so many waies profitable both to the Church and the Common-wealth but whilst we charge them with Innouation a thing whereunto wise Gouernors must haue good regard One commeth forth with great boldnesse yet one of the weakest that hath laboured in this cause and saith wee craue no alteration in Religion but only that the things which are standing as they doe may be brought to the order of the Apostles vse and to the Canon of Gods holy word in those circumstāces which remain yet vnreformed Do you speake cōsideratly in this plea were all things that are desired by you and others vsed in the Apostles time Are they all warranted by the Canon of Gods word Doubtlesse if you had perused with any indifferency all the learned discourses of those that haue laboured in this you should easily haue found that most things demaunded and so much desired are new and that wee are not now absolutely tied to all these things that were in vse in the Apostles time It shall not be amisse howsoeuer it hath beene alreadie most learnedly performed by others to let them Vnderstand that the orders of the Church haue beene at times diuers Whereof some haue beene added some ceased and that wee are not absolutely tied to imitate the times that haue beene before in euerie particular the Church as it is Militant heere on earth liueth
of those times and the Art to speake euill had extended it selfe no further but to the infinite iniurie of the worthiest in this Church their error peraduenture might haue had pardon and that which was indeed the malitious consultation of a number would haue beene thought to haue beene but the madnesse of some fewe but after all this as either desiring themselues a sedition or being misledde by some politicke Atheist to be the actors of the Churches ruine they assemble in diuers places they make lawes despise Authoritie and leaue nothing that is violent vnatēpted In the midst of all which the happinesse of the Church was this that malice had not so much force as shee had Endeuour I am sorry that men endued with vnderstanding and making Religion to be the ground of what they did could so farre deceiue themselues and delude others as to thinke a practise so disordered so inconsiderat so vnciuill could possibly be allowed in an vnderstanding and well gouernd Kingdome only because it seemed to be masked with an Idle shadowe of a pure Zeale Now these proceedings that seeme to bee warranted by Religion are most easily spread abroade because all men presume themselues to haue an interrest in Religion and they are for the most part more hotly pursued than other strifes for as much as coldnesse which in other contentions may bee thought to proceede frō moderatiō is not in this so fauorably cōstrued This made them that if all other meanes fayled them they hoped to effect their desire by force of Armes To this end they write that in this quarrell for reformation a hundred thousand hands would be gotten and then say they you may easily think what stroke so many would strike togither Doubtlesse there is nothing that could sauour of greater sedition especially vnder so gratious a gouernment than being so violently addicted to their owne fancies what they could not obtaine by any quieter meanes rather than faile to seeke to establish it with th◠hazard of so much bloud Nay all seditions almost and the open Rebellions of all times haue proceeded at first from this ground that what in the beginning was but weakly thought vpon grew afterwardes to bee affected with more violence and in the end rather than to fayle to bee attempted by open warre I confesse the part against whom wee striue was a long while nothing feared the wisest contented not to call to minde how errors haue their effects many times not proportioned to that little appearance of reason wherupon they would seeme built but rather to vehement affection of Fancie which is cast towardes them and proceedeth from other causes And surely if a sparke of errour lightening in those dispositions which in all mens thinking were farthest from any inclination vnto furious attemptes was in all reason like to bee verie daungerous must not the perill thereof bee farre greater in men whose mindes are of themselues as drye fewell apt before hand vnto the tumults For surely in a cause of Religion men will strayne themselues vnto desperate aduentures for the reliese of their owne part though Lawe and authoritie bee both against them This then will bee a consideration of importance at this time both for the King and the high Court of Parliament when as it is like those humours will growe strong through confidence in their cause and a hope of friendes how vnsafe in reason it must needes bee to suffer the sparks to bee blowen that are almost quenched or to hazard an Established forme of Church Gouernment by experience found profitable with much peace in exchaunge with any newe imaginarie forme lesse warrantable in trueth and in all reason lesse possible to stand with the safety of the Commonwealth Now that wee haue laid open some part of their proceeding for this Discipline a poynt handled by vs sparingly and with great vnwillingnesse for hee that desireth to see more of their practises may read some Bookes written alreadie to that ende wee will briefely examine whether any man and vpon what reason doth endeauour to iustifie the proceeding of the Reformers in this kinde The Booke which wee Censured in the former Chapter called the Plea of the Innocent vndertaketh verie straungely in my opinion the defence of the proceeding in this whole cause For although the Author himselfe might haue assurance of his owne sinceritie whereof I can not accuse him though some doo yet surely hee could not bee so ignoraunt of what had past since the beginning of her late Maiesties Reigne nor so charitable to excuse the maner of it but that a defence of the whole Storie might haue beene better spared than written at that time and doubtlesse if all other meanes of opposition had fayled their owne dealing was an ouerthrow sufficient to that cause The first thing that hee misliketh is that they are called Puritanes and in the clearing them from all effectation of this name hee spendeth the whole Chapter making other of his brethren that seemed to bee lesse Religious and the Vniuersities places which in duetie hee ought to haue more honoured to bee the principall Authours of this name for to tearme them Puritanes But seeing the end of names is but to distinguish and those who first vsed it amongst vs did rather showe what their owne followers did esteeme of them and what themselues affected than what they were It cannot in reason bee an imputation to any that they were tearmed by that name Neither doo I thinke although diuers of them did glorie to bee so tearmed that this name first proceeded from vs but rather that the Church of Rome seeing vs to reforme our selues to a purer Religion than they professed and that diuers amongest vs not content with that desired yet to be more pure accounting all of vs to bee Heretikes these by a speciall name as affecting to seeme more holy than others a common practise of the Heretikes in olde time they tearmed by the name of Puritanes so that the fault which hee layeth vpon vs doubtlesse had his originall from those of the Church of Rome and therefore one Rishton in a Table dedicated to Cardinall Allen then Gouernour of Doway maketh Puritanisme an Heresie which began in the yeare 1563. neither do I thinke it can easily bee found that any Protestant in England before that time in any publike writing vsed the name of Puritan for no man can bee ignorant but that hee who was the strongest first opposite to this new discipline and handled this argument with greatest learning was himselfe in all precisenes farre purer than those that most gloried in that name and was neuer an aduersary to any of this cause that was not eyther malitious arrogant or an hypocrite neyther is it fit to lay that distinction vpon the Vniuersitie of youthes and Prescisians as this pleader doth as though all that were not for this new Reformation were like one Athacius who bending himselfe by all
meanes against the heresie of Priscilian the hatred of which one euill was all the vertue he had became so wise in the end that euery man carefull of vertuous conuersation studious of Scripture and giuen vnto any abstinence in dyet was set downe in his Kalender of suspected Priscillianistes For whom it should bee expedient to approue their soundnes of faith by a more licentious and loose behauiour neither do I thinke vnto a great number that desired this name could any thing more fitly be applied than that vnto the Cathari a sect of Heretikes not cleane but worldlings or as Epifaâ—iâ—s calleth them pure impure ones But surely if eyther the Cathari the Nouatians the Pelagians the Donatists or any sect of the papists at this day worthily deserue to be termed by the name of Puritan theÌ„ surely it is no great error to apply that name to a number amongst vs who are euer readie to boast of their innocencie and in respect of themselues to account all of a contrary faction vnholy and prophane Others this Author accounteth old barrels And yet if he had well remeÌ„bred what he saith in any other place That who so feareth an oath or is an ordinarie resorter to Sermons earnest against excesse ryot Popery or any disorder they are called in the Vniuersity Prescisians and in other places Puritans Surely if this description of a Puritan were true neither were there much reproach in the name nor would a great number be left out of that sect who in all humility religion and conscience haue learned to submit themselues to the present States and I doubt not but verie truly a great nuÌ„ber of the Reuerend Fathers of the Church might more fitly be called prescise than those that for the earnest affectatioÌ„ of a new discipline desire by their followers to bee called pure For surely in all those things meÌ„tioned as notes to discerne a Puritan many that are very far from that peeuish singularity of some amongst vs haue done the Church more seuice in one yeare and liued with greater sinceritie their whole life than the principall of those who are distinguisht by that name Is it not a straunge presumption to Impropriat Conscience Holines Innocency and Integrity onely to some few as if all the rest who haue seuered themselues from the Church of Rome were no better than Athiests time-seruers prophane and irreligious only in this respect because by their authoritie and learning they haue resisted this vnreasonable desire of a new disciplne So hardly doo 〈◊〉 temper our selues when wee are strongly perswaded of our owne fancies but that all that are contrarie or repugnant to vs wee traduce theÌ„ to the world as men without conscience only for this that they are apposite A practise which alone is able to discouer to the world our exceeding pride and intollerable selfe-loue for no man can doubt but the aduersaries to this cause haue exceeded the other in all 〈◊〉 wherein they are or would seeme to bee most excellent onely they haue learned to obey which is much better than all the sacrifice of fooles But seeing words haue so many Artificers by whom they are made and the things whereunto wee apply them are fraught with so many varieties it is not alwaies apparant what the first inuentours respected much lesse what euerie mans inward conceit is which vseth their words doubtlesse to distinguish things that are of a different condition is the most ordinarie and the safest vse of names seeing necessarily to collect what things are from names by which they are called can haue small warrant these being but effectes oftentimes of malice sometimes of ignorance mistaking sometimes of some particular accident all which serue but in the construction of wisemen to make their estimation by a better rule and where things are not in nature such not to condemne them though they called by euill names The name of Puritan or Prescisian no man hath reason to vse it as a disgrace seeing with vs it serueth but to signifie such as being more strict for obseruation of Ceremonies than others both parties being opposite in that they both notwithstanding may bee equally distant from the Church of Rome and therefore as I cannot excuse such as prophanely make it any imputation to bee prescise a duetie which surely ought to bee performed by vs all in a stricter maner so neyther doo I thinke the proceeding of those to bee altogether lawfull who vnder this name hauing shrowded themselues account all men besides to bee prophane Atheistes and the resistance which they finde in their violent course to bee a cruell persecutor of innocent men in a good cause They that teach the world to thinke and to speake thus must needes bee iudged both to slaunder the profession of the Gospell amongest vs and to make themselues the best part of that Church which is seuered from the customes of the Church of Rome But lest peraduenture none of them eyther mislike the name or make the original of their sufferings to bee their innocency let vs heare one of them plead for the rest Men which made consceince of many things which the Reuereud Fathers and many learned men affirmed to bee lawfull and for this they were called Puritans There is no man can think but in matters of this nature the iudgement of the Reuerend Fathers and many other learned men that were not Bishops might haue ouerswayed the stifnesse of some few for so they were at the first without inforcing any faction or breach of the Churches vnion this phrase is vsuall in that Booke the goodnes of our cause and the innocency of our persons God deliuered his innocent seruants and being reproued for their proceeding their aunswere is the innocency of our cause doth constrayne vs and that the world may knowe the reason of their sufferings they say the chiefest cause of their trouble and reproach is their carefull and zealous following of Gods holy Word and their tender conscience in offending God Would not a man thinke that the Church of England which hath seuered it selfe not without many Daungers from the Church of Rome had looked backe and become a Harlot and a bloody Kingdome surely there cannot be a greater blemish laid vpon this Church which both is and is desirous to be thought reformed than that it hath persecuted for their conscience men holy religious Innocent and it a good cause The whole tenor of that plea of the Innocent runneth on in this course as if it were the sighes and mournings of a Church vpright and pure labouring vnder the burthen of persecution because they cannot in conscience yeelde vnto Superstition as others doo from hence are these speeches They seeing our Innocencie that of mere conscience our vprightnesse makes vs poore innocent men And in an other place to the same purpose We can boldely and in the sight of God protest our Innocency wee and our honest and iust cause
It is now at the least three and thirty yeares since our troubles began to be beauie vpon vs let them shew how wee haue moued our finger against our dread Souereigne and in defence of all those who haue laboured in this cause he is not affraid to say Was not all our doings by humble Supplications honest and Christian Apologeticall writings and by lowly and earnest suing by our friendes And further In this wee haue done no otherwisâ—â—han all Christian Ministers may and ought to doe And if any man maruell how the Bishops became their enemies he aunswereth Bishops were our enemies by the Papists meanes Could any man Imagine that either so much without cause against the Bishops or so many things without truth for theÌ„selues could haue beene vttered if an opinion peraduenture of that wherein theÌ„selues were Innocent did not carrie them with ouermuch charitie both to thinke all which was against them to be too vehement too much and all for them ouer modest and too little Can it be thought that the Author of the plea of the Innocent should be perswaded that the Papists had made any of the Bishops to be their enemies or that those libels which past vnder the name of Admonitions SupplicatioÌ„s Demonstrations Martin Dialogues and such like should by any indifferent reader be thought to be either huÌ„ble honest or Christian or that they had done nothing in this cause more than all Christian Ministers may ought to haue done no surely the Christian part of the world to whom our vnnaturall violent and vnholy contentions haue coÌ„men are able to witnes too wel that he who hath brought a willingnes to speake euill and hath performed it in howe vnseemly a manner soeuer hath beene thought by the patrons of that cause to haue merited sufficiently the name of a brother and to haue beene a deserued partner of their liberall contribution This to many yong men hath beene a daungerous temptation I meane those of the meanest sort who in themselues naturally haue a double aduaÌ„tage to giue strength to this daungerous weakenes The one a disposition to reproue wherein their owne innocency is thought greatest when they dare in vnseemely tearmes take vpon them to controule others The other a hastie desire to seeme of some account which in an ordinary course without great labour is not easily attained where as euil speaking and vnseasonable raylings Commonly called Zealous preaching bringeth them at least among their partiall followers into an opinion of learning innocency and purified Zeale But let these men vnderstand that where readers are of Indifferenâ—y as some times their Bookes fall into the hands of such though for the most part they are dispersed amoÌ„gst the Breathren of the cause they gaine this Iust Censure That that cause cannot be good which hath not other patrons to support it than those who haue learned nothing but only to speake euill I am sorie the inferiour sort of our Clergie are both so ignorant themselues and haue possessed their auditors with the same error that we may not allow any thing vsed in the Church of Rome no more than any thing vsed in any assembly of the Heathen whatsoeuer So that whilst ouer bitterly we distast euerie thing which is in vse in that Church whose greatest part is infected with much error we breed an opinioÌ„ in those who are not fully resolued that we rather mislike many things because they vse them than for that we are able to giue a reason why we doe mislike them The best course in this had beene first to haue made Demonstration that the same things being vsed by diuers are all one or that those things conteÌ„ded for by authority in our Church were not in the better and former times of the Church or are not of an indefferent nature neither can be made lawfull by any circuÌ„stance These things being neglected and other meanes vsed lesse reasonable and lesse honest we conclude that the proceeding of the Reformers hetherto hath beene altogether vnlawfull and without warrant CHAP. V. Of Contentions THere was neuer any thing more fatal to the prosperitie of Gods Church thaÌ„ the violeÌ„t nourishing of contentioÌ„ within her Bowells and especially by their meanes who ought to haue been the principall Authors to procure her peace for where euery man is violent for that which himselfe likes and partiall affection through stronge humors becommeth the best reason to plant a Religion a falt most vsuall in those Kingdomes that are most vertuous euery man becommeth so great an opposite that in the ende they are in hazard to be depriued of all truth There is nothing safer to a Kingdome than that the Religion professed be but only one and this safetie then shall bee accompanied with much honor when those of the same Religion are desirous and carefull to preserue the Vnitie of the spirit in the bond of peace otherwise it must needes come to passe that those small and first beginnings which receiued life and increase from an holy Vnion must in the end by discord and discention al perish And therefore not vnwisely the Cities of Greece receiued of their Citizens no other oath sauing only this to preserue Vnion That Satan hath had apt instruments to hinder this in all ages those Scarres in the Church which are not yet throughly cured shall witnes well to the ages that succeed after and the hatefull note of reproch shall remaine as a blemmish vnto their names who rather than they would yeeld haue been conteÌ„t in the midst of these flames that the Church perish This being the blessing annexed to the coÌ„mandement of the holy Prophet Pray for the peace of Hierusalem they shall prosper that loue thee As though the happines of prosperitie could not light vpon their heads whose Tongues haue been the principall actors of contentioÌ„ in Gods Church this being an euil by so much the lesse cureable by how much the oppositions for ReligioÌ„ be more violent This made the Apostle to frame that most EloqueÌ„t Exhortation to humilitie and peace If there be any Consolation in Christ If any comfort of loue if any fellowshippe of the spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord and of Iudgement that nothing be done through contention or vaine Glorie This being the meanes to attaine vnto this perfection if in meekenesse of minde euery man esteeme better of others than of himselfe for saith the wise man as the Cole maketh burning Coles and woode a fier so the Contentious man is apt to kindle strife In the case of the Church wee ought to haue remembred long since the great reason of that attonement betwixt Lott and Abraham Wee are Breathren vnlesse they in discreatioÌ„ of some few haue caried them so farre that they can hardly afforde those to be tearmed by that name who because their Iudgements and wisedome are farre greater Their Religion
an oâ—her mans seruant He standeth or falleth to his owne Master And yet as that morall wise man saith It little skilletâ— with what minde that is dâ—â—â— which is euill done because thâ—â—â—ede is seene but the minde is not It is no praise not to doe thâ—â—â—â—ich thou canst not And if the best excuse bee allowed both to him and others which can be afforded in so euill a cause wee must needes say That centention in the Church is the hurtfull effect of indiscrete Zeale And howsoeuer men bouldly apply that to themselues which was spoken by our Sauiour Christ. The Zeale of thine house hath euen eaten mee yet they little consider that with this Zeale of Gods honor which eateth them they haue no warrant that Gods house should be eaten by them true Zeale saith S. Austine desireth in his place to amend what is a misse but if he cannot he doth tollerate it and sigh for there is a Zeale that proceedeth from rancor and malice but not from loue Extraordinarie Zeale which exceedeth the limits of our priuate calling is then only no sinne when it proceedeth from the power of the spirit and not a priuate motion the same spirit warranting that Zeale by giuing an extraordinarie power as also an vnresistable strength all which were found in our Sauiour in the sonne of Eleazer in the Sonnes of Leuie in Elias and diuers others And if the Pleader hath performed any thing either more powerfully or more effectually than other men we are readie to confesse that this newe Contention arose from a holy Zeale But under this colour daungerous attempts haue beene committed in Gods Church Thus Anabaptist in Germanie cut off his brothers head in the sight of his Parents perswading them that the holy Ghost was the Author of that fact But because he could not make the Magistrate to beleuee so much hee himselfe by their sentence indured the same death And it were fitt all these Zealous murderers of their bretheren by their hot contentions were examined by the Magistrate of their lawfull calling for it is great pitie that Religion and Zeale and sometimes peraduenture a good cause all which are most innocent should suffer the reproach of a shamefull Act but such Zealous persons haue beene in all ages who vnder pretense to reforme Religion haue been the worst meÌ„ and the greatest enemies that Religion had when Claudins Nero gouerned there were some that called themselues Zealatours and vnder that name were earnest for Religion vntil theÌ„selues had brought fier to consume the Temple for which they stroue and surely if humane reason haue leaue to coniecture what is like to be the euent of these euils Atheisme propanenes and sacrilege must al enter at the dore of Contention to burnvp Religion to robbe the Church And howsoeuer peace be best built vpoÌ„ redeÌ„ptioÌ„ of wrongs for otherwise to make an Vnitie without repeting the causes of discord is but rather to please vs with the name than with equitie to compound the wrongs wherein if we had beene the first yet it may appeare that we are not willing to vrge the Authors of these Contentions too farre in giuing a beginning to his euill surely their fault must needes be the greater which will not suffer it to haue an ende alter principium malo dedit alter modum abstulit neither can we excuse the bitternesse of some whose paines were little required to haue laboured in this cause as the former in the impure coÌ„tentions of Martinisme defaced the gouernment of the Church in the persons of Bishops and Prelates so the other sort did lead into conteÌ„pt the exercises of religion in the persons of sundrie Preachers disgracing as one well noteth the higher matter though in the meaner person we can be coÌ„tent to thinke that in many the beginning of these euils was a detestation which they had to the Church of Rome But we wish such men to know that first they haue iniured greatly the Church of Christ by hindering that increase which Religion in this Land might haue had if these violently had not beene ouer willing to contend with all men and then that as there is nothing of more vse so nothing in respect can be of greater daunger in ReligioÌ„ thaÌ„ Zeale is for this if it be directed aright is mother of much â—olines but being mislead is the Adulterous stepmother of much Hypocrisie and doubâ—lesse the corrupt fountaine of the greatest and most daungerous contentions that haue troubled this Church haâ—â— bin the faise opinion of vndiscret Zeale and when our contentions growe strong they spoyle saith Soloâ—â—â— a house full of facrifices and lest they should thinke wee are willing and esteeme it an honor to contend with them we say we haue taught the truth the auncient and perpetuall gouernment of the Church we haue maintained the reformed discipline by the example of the first and best Churches after the time of persecution we teach nothing but the pure Gospell of Christ wee administer the Sacraments as wee ought we are and haue learned to bee obedient to those that rule ouer vs we wish and prouide that the Ministerie of England may be learned that men may be diligent in that honorable fruction committed to them that all Idolatrie and superstition may be banished in one word that the Church may be cured from all their infirmities by the hand of authoritie and those lawfull meanes prouided for her safetie that noe rayling and contentious speeches to the disgrace of any mans person may be vsed by vs and if any man teach otherwise and consenteth not to the wholsome words of the Lord Iesus Christ and to the doctrine which is according to Godlinesse hee is puft vp and knoweth nothing but doateth about questions strife of words whereof commeth enuy strife raylings euill surmisinges froward disputation of men of corrupt minds and destitute of the truth which thinke that gaine is godlines for doubtlesse the wrath of man doth not accomplish the righteousnesse God for where enuy and strife is there is sedition and all manner of euill workes but wisedome that is from aboue is first pure then peaceable gentle easie to bee entreated full of mercy and good fruits without iudging and without Hypocrisie and the fruit of righteousnesse is sowne iâ— peace of them that can make peace Wee therefore beseech you breathren by the mercies of Christ Let vs be all of one minde let vs seeke peace and ensue it let there be noe strife I pray you betwext you vs neither betwext your beardmeÌ„ nor our beard-men for we are Breatheren But if they will needes proceede in this intemperat manner to nourrish the flame of these vnhallowed Contentions which both strengthen the aduersaries and weaken our selues we can but wish that authoritie may cause their writings to bee abortiue and not see the Sunne but if their policies in this doo preuent lawes
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
is better than the fat of Rammes Secondly if Ceremonies be contrarie to true holines they were to be omitted for their end was to further deuotion not to hinder it In this respect they were dispensable when eyther by the place or time two violent circumstances of all our actions or for some impediments they could not well be reserued in this respect Circumcision was omitted for those that were borne in the desart as being vnfit to moue immediatly after that wound and being vncertaine to rest seeing they must follow the fire or the cloud when they moued Thus in persecution we are content rather to exercise Religion without Ceremonies than to want it which in peace to neglect or contemne must needs be a great offence Those times being fittest to serue God with greater reuerence and holier solemnities which are compassed about with greater rest and more happie blessings Lastly when Ceremonies are requisite to testifie our faith as doubtlesse they are then when they are through misunderstanding oppugned wee may not in conscience remit any part of them for the refuâ—ing of such can be no small sin where the vsing is blessed with the crowne of martyrdom But seeing as some thinke froÌ„ the particular deuotioÌ„ of the town Cere or as others froÌ„ wanting being a religious restraint they are called Ceremonies we need not to doubt in the beginning eyther that vertuous office which they did or those religious abstinences which they performed ioyned Religion Ceremonies with that nearnesse as that neither was absolutely perfect where both were not This vnkinde separation one of the sower fruits that haue growen in this latter age is a great wound giuen vnto Religion doubtlesse in many for I will not excuse all only froÌ„ the abundance of too much loue Al Ceremonies may be deuided thus Some were for Iustifications such as the law commaÌ„ded whereby the obseruer was made more purified and more holy In place whereof afterward succeeded those that were for ornament and to signifie such vertues as were requisite in those parties that rightly vse them Secondly in respect of the Author some were the ordinances of Nature as to looke vp to heauen to lift vp the hands to bow the knees to knocke the breast and such like when wee pray things vsed in their deuotion by the Heathen themselues others were appointed by God himselfe some by the Apostles and the Bishops that succeed in her place Thirdly some are parts of the immediate worship as sacrifice prayer adoration and such like some onely dispose as fasting austere liuing some are onely instruments as Churches Altars Chalises and all those which religiously being separated serue onely to make the deuotion more solemne and that solemnitie to be more holy Fourthly of these some respect persons sometimes some other concerne places all which concurring in a diuine worship are with Ceremonies by separation made sacred and so fitter to serue vnto holy vses Lastly some are particular some more general vninersal as the faâ—â—ing vpoÌ„ the Sabbath in S. Austins time was obserued at Rome but not at Millan as also the washing of feet after baptisme was obserued at Millane but not at Rome in all which saith the same Father there is no discipline can be better than in these to follow the custom of the place wherunto we come This couÌ„saile gaue Saint Ambrose to Saint Austen that none might offend him nor he might offend any A graue moderation which doubtlesse if it were found in all which desire to bee examples to others of a better life the showes of Religion could not haue wanted so much deuotion nor the sinewes of the Church could haue beene racked with so little pittie For in this kinde the same persons may in contrarie places performe contrarie things both well As Zachaeus receiue Christ into his house with ioy and the Centurion with as much prayse say Lord I am not worthy that thou shouldest enter into my house both honouring their Sauiour by a diuers maner both miserable in their sinnes and both obteyning mercy For in alterations of custome that which may helpe peraduenture with the profit of it doubtlesse with the noueltie of change will do more hurt The best remembrance in this caâ—e wil be this That the end of the commandemeÌ„t is loue out of a pure hart a good conscieÌ„ce of faith vnfeigned froÌ„ the which things some haue erred haue turned vnto vain iangling they would be doctors of the law yet vnderstand not what they speak 〈◊〉 whâ—râ—f thâ—y affirme For loue is the fulfilling of the 〈…〉 therefore whosoeuer thou art saith S. Austen that readest either this or any other so read and so learn that thou thinke this to be truly spoken knowledge puffeth vp but Charity buildeth this suffereth long it is bountifull enuieth not doth not boast it selfe is not puffed vp for preseruatioÌ„ of Vnitie being that whereunto in this kinde all must ayme it is fittest for those who finde Ceremonies in vse not vnlawfull in any Church rather to obserue them keeping the Vnitie of the spirit in the bonde of peace than with the hazard of scisme to striue to annihilate these and to establish those that are much better For in the vse of Ceremonies at this day our Church doth not so farre differ from the endes of the first institution of them that though her reasons be not the same yet shee retaineth nothing that in substance truth is directly opposite The first end of the Iewish Ceremonies was that by them as by certaine elements the people might be retained in the seruice of God as a childe vnder the gouernment and discipline of his father for where men are not restained within some bounds limits for external worship discentions through affectation of singularitie serue as wel by a general contempt to make men prophane as continuall new and vnlimited additions of Ceremonies doe make them superstitious Those rites then to them and â—o in proportion to vs serued as sinewes to hold all and euery seuerall member of the Church in Religious inuocation and worship of the true God A second end was that they might haue a worshipp neither outwardly ouer naked nor apparelled like that which the GeÌ„tiles had a reason doubtlesse to vs not lesse forcible than to them who haue in our eye neere at hand such as are richly attired in this kinde with whom we shall ouer easily fall in loue and dislik our own seruice of God if we haue not some external Ceremonies which we are able to defende both to be as fit for Gods seruice as naturall and comely warranted by Gods word and seruing as wel to that end namely his worship as all the Ceremonies either of Heathens the Iewes or the Church of Roâ—â— doe And surely whilst some honest mindes for profitable ends haue laboured to vnburthen the Church of many Ceremonies they haue done nothing els but vntyle the
the statute required in this kinde It is like he rather desired to tell the world that he was an actor in the troubles of that time then to giue reasons for that which he and they did or to craue with submission pardon of the Church for that which they did not Aboute the yeere saith one 1571. subscription was inforced vpon the Ministerie for which cause in that time certaine men wrote an admonition to the Parliament opening diuers things worthie of reformation whereupō arose great volumes of prouing defending c. But in the middest of these fiery contentions a goodly space of quietnes about the time that the reuerend father Maister Grindall was Archbishop of Canterburie c. after the said archbishops death there came forth a new fresh assault of subscription vniuersally imposed and againe inforced vpon all the ministers in three articles first of the Queenes maiesties soueraigne authoritie ouer all persons c. secondly that the booke of common prayer and of ordayning Bishops Priests and Deacons containe in it nothing contrarie to the word of God c. thirdly to allowe and approue all the articles of religion agreed vpon by the Archbishop and Bishops c 1562 and to beleeue all therein contained to be agreeable to God The Ministers offered freely and willingly to subscribe to the first article of her Maiesties most lawfull authoritie and for the other two they refused to doe any further then by law they were bound and namely according to the statute made for that purpose Anno 13. Hereupon many in diuers shires were suspended from the execution of their ministery and some depriued And in another place We cannot tell whether we might by the lawes and order of this realme subscribe although it were otherwise lawfull by Gods word it concerneth the whole state aduisedly to consider that the holy ministers of God be not oppresse lwith an vniust subscription This the author calleth in another place the first great storme that fell vpon them and in another place this he maketh to be the fruites of subscription that the unpreaching minister and the non-resident are both warranted by it and in another place it is meaning subscription against many good and learned ministers and some it thrusteth out Others before this author both for time and worthines haue stifly but I doubt scarse considerately refused obedience in this point The some of all their reasons tending to this end that many obscure vntruthes were contained in those things whereunto they required that they should subscribe all aiming at this that nothing was euer so greeuous in the Church to the humours and dispositions of these men as to giue by subscription their allowance vnto that which the lawes had done One of them to the Lords of the councell speaking of subscription when D. Whitgift was made Archbishop and set forth his vnaduised deuise of subscription it seemed as a strong pot of brasse that would soone haue broken in peeces all the power of poore ministers and made discipline in vtter contempt I will only put the reader in minde that though it were no dishonor vnto his grace to be the author of so wise an order for the Church yet the same by their owne confession was a lawe before her Maiestie had called him to be a Bishop another for it were endlesse and of little vse to alleage the reasons of Iohnson preacher at Northhampton of Grayer and many besides published to this end being more learned yet in my opinion lesse religious thē the rest hath set downe some reasons why the Bishops doc vrge subscription t◠her Maiesties authoritie in causes ecclesiasticall first for a hope of a more sure setlednes to themselues and their followers that none may hereafter preach against the lordlynes of prelates that none may preach against ciuill offices in a preiate that none may speake against baptisme by women that none may preach against an vnlearned ministerie that none may preach against any corruption yet established whatsoeuer A strange collection thus to aime at the intention of making lawes But we say no otherwise of him then a father did in the like case His words showe vs wholy what he is and if we therefore know him not because we haue not seene his face neither doth he knowe himselfe because he doth not see his face But these doubtles and such like are but as Saint Hierome calles them the hissings of the old serpent For wise men would haue thought that these had had nothing to haue spokē vnlesse they had propounded this to thēselues to haue spoken euill But seeing the tenor of them all is all one an vnreuerent estimation and speaking of men in authoritie and lawes that are made by them a fault surely not small nor easily forgiuen if the cause were vertuous I must needes before I answere them giue them this aduise which I hope some will follow they that do as Gennadius reporteth of one Seuerus seduced to bee a pelagian acknowledge their loquacitie with him and keepe silence vnto death that they may recompence by their silence what they haue offended in speaking Now before we answere this which they haue alleadged against subscription the consideration of the nature of that doubtles must be fittest which in all reason ought to be accounted the best warrant to excuse them both in this and the rest which they doe refuse a reason which cannot be the same to all and in those in whom it is found without deceite they are rather to be pittied and instructed then to be vrged to that which how lawfull so euer their conscience gainesaying they doe make a sinne For though the conscience of man allowing cannot make that to be no sinne which the lawe doth yet the conscience forbidding may make that to be a sinne which the lawe doth not And therefore amongst men of wisedome and vertue there is no Plea that ought to be heard with so much attention as when men for that which they doe or doe not truely and sincerely doe alleadge their conscience Now as the coullorable excuse for refusing to subscribe must be the weaknes of such mens conscience who were perswaded in themselues the things to be vnlawfull whereunto they were required to giue allowance so surely a double fault must lie vpon them if there be any such who making no conscience of those things pretend only the greatest bond vpon earth to be the lawfull warrant of refusing of that which they would not doe And surely where feare and humilitie are both wanting there it is ouer much charity to thinke that they make a conscience All men vnderstand not aright what that is which they alledge for themselues when they say their conscience There is naturally ingrafted in the heart of man that light of nature which neuer can be put out that telleth him that no euill is to be done Now reason according to the knowledge that it hath
to preach in that manner as they vnderstand preaching and of lesse profound learning then these great Reformers haue in themselues and doe wish in others are notwithstanding True Ministers Lawfully ordainâ—d and that the Church is not simplie faultie for admitting of these men to the performance of those duties Hereunto we add that seing Priuate Instruction and Exortation was the most vsuall kinde of teaching in the Apostles time both because Publicke authoritie did not fauour publicke Assemblies to this end and that simple men are better informed by priuate conference and considering the nature of profound Schollers is not altogether so easilie framed to goe from house to house to this purpose nor can if they had inclination and leasure probablie frame themselues to the small capacities of the poore people which notwithstanding greater imployments of the Church if they were willing would denie vnto them we rather chuse to haue them receiue Instruction from meane Schollers such as our Church admitteth not vnprofitably to that vse then wholie in expectation of great learned men to liue and die with no other Information then they heare at Seâ—mons So that touching those Arguments taken from the Principles of common right to proue that Ministers should bee learned as likewise those authorities of the Apostle aledged to that end because S. Paul reqâ—ireth in a Minister abilitie to teach to conuince to distribute the word rightly because also the Lord himselfe hath protested they shall bee no Priests to him which haue reiected knowledge and because if the blind lead the blind they must both needs fall into the ditch wee hold it iust and requisite according to the lawes and statutes which the Scripture hath the Cannons that are taken out of auncient Sinods the decrees and constitutions of sincerest times the sentences of all antiquitie and the conscience of men that Ignâ—rance is a great sinne in those that haue taken vpon them the cure of soules But seing to furnish all places of Cure in this Realme it is not an armie of twelue thousand men that would suffiice nor two Vniuersities though both well stored can alwaies supply so many as decay in so great number nor the fourth paâ—t of the liuings with Cure able when they fall to giue maintenance to learned men It must needs in reason bee allowed vnlesse the greatest part of the people should bee altogether left voide of the vse and exercise of Religion that a number must bee admitted into Ecclesiasticall Order which doubtlesse for learning are but meanely furnished For whatsoeuer wee may conceiue in our plots priuatlie in our studies or vtter to others to maintaine argument yet surely reason will tell vs that all vneuitable necessities considered besids eminent and competent learning wee shall bee forced for supply of this calling to discend a step which is neither but onely tollerable Wherein if hee that is Iudge for the allowance of those men shall finde them able to performe the seruice of publike Praier to minister the Sacraments vnto the people to solemnize Marriage to visit the Sick and burie the Dead which some fondly think to bee no part of the Ministers dutie to instruct by reading although by more learned preaching as yet they cannot wee hold in this case that the law of the Apostle is not altogether broken In this respect we obey necessitie which we know not how possiblie to auoide otherwise and of two euils make choice of that which is lesse dangerous seeing some inconueniences being tollerated in this it may notwithstanding be recompenced with greater good and if euen these men the lowest almost of the Clergie which our Church hath who are accounted by others to bee dumb and silent may and doe in some degree as profitably instruct their Parishioners as some others who of as meane gifts but of more audacitie then they dare take vpon them to expound and deuide the Scriptures by Preaching vpon some text whervnto notwithstanding they come nothing neere whereas the onely reading of Scripture in the other is properly to bee termed a Preaching what reason haue they with disdaine so to think and to speake of them for surely when the world most abounded with iust righteous and perfect men their chiefe studie was the exercise of pietie wherein for the safest direction they reuerently harkened to the reading of the law of God they kept in minde the Oracles and Aphorismes of wisedome which tended vnto vertuous life if any scruple of conscience did trouble them for matter of actions which they tooke in hand nothing was attempted before counsell and aduice were had for feare least rashlie they might offend wee are now more confident not that our knowledge is more but because our desires are an other way their Scope was Obedience ours is Skill their Indeuour was reformation of life our Vertue nothing but to here gladlie the reproofe of Vice they in the practice of religion wearied chieflie their knees and hands wee especiallie our eares and tongues wee haue grown to an intemperancie as one noteth that the desire of Sermons hath brought almost all other duties of religion out of tast and in these wee think onelie such to bee most excellent who are aptest to mislike what superiors in their wisedome aloweth and what the giddinesse of our fancies desire to haue chaunged These compared with the other which doe onelie read and yet are obedient to the Princes lawes are to receiue incouragement and alowance when as the other better learned paraduenture in small measure for their vurulie disobedience deserue neither For it is much better that the Church should want altogether the benefit of such mens labours then indure the mischiefe of their inconformitie to good lawes In which case if any by beeing put to silence repine at the course and proceedings of Iustice they must learne to content themselues with the answere of that wise Roman which hauing occasion to cut off one from the bodie of the common wealth in whose beehalfe because it might haue bene pleaded that the partie was a man seruiceable he therefore beegan his Iudiciall sentence with this preface The common wealth needeth men of qualitie yet neuer those men which haue not learned how to obey Now because neither any man in our Church taketh vpon him the defence of vnlearned Ministers nor the lawes of our land inclyne not to the fauoring of that defect as if wee expected no more of any then we allow in some It must needs bee a slander in them who think there are worthie men enough if they wer sought after both in the Vniuersities other where but while men are suffered to run and ride and catch before they fall many worthie men are passed ouer not knowne some are faine to bee schoolemaisters and some beecause of these troubles change their Audies First I desire this man to remember his owne words in another place If hee think there
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