shall be abrogated by that authoritie that did first make them To this we referre the time and manner of publike prayer administring the Sacraments ecclesiasticall censures apparell for diuine seruice ornaments of Churches and such like all which as the Church froÌ„ Christ hath lawfull authoritie to ordaine so it is peeuish disobedience in those men who had rather without warrant impose vpon the Church lawes of their own making then by commaundement obey the lawful ordinations that others make Now because in no societie al men will be obedient at all times and that it is little auaileable to make lawes and no way to see to the execution of them as the Church hath left vnto her admonitions to warne theÌ„ correctioÌ„s to restraine so last of al she hath power to suspend froÌ„ partaking of the best things that the church hath because they haue refused to obey the voyce of the Church in those lesser ordinations that she made the seueritie of the Church tending to this end the amendment of such whoÌ„ she doth correct and the terrifying of others from the like offence wherein if our Church administer this discipline with two much lenitie a fault surely if at all in inferior officers we had rather aduenture the manifest inconuenience of that euill then hazard by a new course the certaine molestation of a farre greater Now because all men will seeme to haue reason for that they doe and no reasons are equall to those which the scripture yeeld some wise men amongst them haue vndertakeÌ„ to make proofes from hence absolutely in their opinions sufficient to establish this new discipline The consideration of which weaknes as also the great iniurie vnto Gods word must needes make that their discipline doth want proofes which themselues are rather desirous theÌ„ able to alledge for it It must needs seeme strange that because Moses and Aaron when they came into Egypt did at Gods commandement cal together the elders of the children of Israel that the very mention of their names shuld be alledged as a warrant for the elders of the church in this new discipline But one of Geneâ—a writing vpon that place faith such were vnderstoode as by doctrine and example did rule the people whereas their elders are laymen and by no meanes are admitted to teach others Others peraduenture more truly men of that time and not much diffeâ—ing from that humor saâ— that neither preachers nor lay elders are vnderstoode by it but only such ciuill gouernors as were Senators princes to beare rule And doubtles whatsoeuer they wrest out of the old testament to make Moses the author of it yet Caluin to whose iudgement the chiefest amongst them hath promised to stand in this case saith that the pretended eldership till after the time of the captiuitie was neuer thought of and the reason as M. Calâ—iâ— saith why they thought of it then was because it was not lawfull for them to haue a King as if the gouernment by a King which in former times they had might haue bin graunted to theÌ„ this institution of their Sanedrim of elders had been of no vse So that all those scriptures out of the old testament by them alledged to this end as they haue alledged many are to small purpose or if they were that gouernment were needles in a realme where there were a King And that Sanedrim or councell of the Iewes erected after their returne from Babilon being seuentie elders were of the stocke of Dauid and of their former Kings but to bring these into the Church by the mistaken example of those times cannot but be daungerous and the foundation being so weake this building of theirs cannot long continew Doubtles it is not safe in wresting of scriptures to follow the streme of their owne fancies seeing he that held that all who would be saued must goe to Ierusalem forced all places out of the scripture that gaue any testimonie to commend Ierusalem either litterall or otherwise as apparant demonstration to maintaine his error As these men haue delt in the old testament so in the new what M. Caluin doth expound of pastors and preachers only some others do wrest for the establishing of these lay elders in their Church discipline I am sorie that men of learning that would seeme vertuous holy should be charged so truely with so manifold wresting of the scriptures as in this whole matter of discipline they are by sundrie that doe write against them Let men loue and aduance their owne fancies as they thinke safe but let the scripture not be vrged to giue strength vnto them For doubtles heresies and erroneous opinions do no otherwise spring vp then when the good scriptures are not well vnderstoode and because that which is not well vnderstoode is notwithstanding boldly affirmed to be the meaning of them For few things hitherto haue been so fondly deuised but the authors did pretend they had scripture for it or else saith S. Hierom the garrulity of such persons would hardly haue got credit for when through vanitie pride men haue ingaged themselues by the broaching of new opinions they wil rather labour to bring the scripture to yeeld vnto their fancies then suffer their fancies to be ouerruled by them a fault as it is great in it selfe so it carieth a manifold disaduantage with it that the aduersaries of the truth want not a couller to refuse the interpretations of such at another time whom men of the same profession for saith and the sacraments haue worthely charged to haue wronged the scriptures It had been doubtles a greater honour to them much better dealing with the word of God and a course of more reason in the opinion of wisemen that this discipline had been commended to vs as a politike gouernment which they found safe as the best deuise which necessitie in Geneua betwixt the putting out of their Romish Bishop the keeping out of the Duke of Sauoy did inforce vpon them as a platforme sutable enough for such a citie at such a time But to offer it to the greatest kingdomes that imbrace the truth who happily florish vnder the prosperous gouernment of vertuous princes where all things are established in the Church with a most auncient Apostolike holy order and al this vnder the name of Gods word It is to poyson the world with much euill and to couer the pollicie of their first teachers with the vnhallowed contentions of all after times And yet for all that we can neither mislike the gouernment of our Church which alreadie we haue by Bishops nor accept theirs by Elders vntill they haue answered all such as soundly and with iudgement doe write against them Add surely I may make the same protestation which a wise man doth in this case that if I were to leaue this life and should speake what I thought of the present forme of Ecclesiasticall gouernment at this time in
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
and Zeale is thought to bee farre lesse But we will hope much better of these men than that sufferance hath made them proud and their pride more contentious than heretofore And therefore me thinkes it is most straung that any man should haue so little vnderstanding as one of them hath who make vs beleeue that the Countenaunce of the Bishops were more estraunged from them now than euer before for doubtlesse if the great moderation of those persons whom our late Souereigne of blessed memorie thought fit to be aduansed to that place to be called Bishoppes had not with more than fatherly care â—estrained it selfe in compassion towards them from seuere execution of Iust lawes their occasions of complaint peraduenture would haue beene farre greater though not more reasonable but surely the Vnitie of the Church had beene much more There is nothing so daungerous as lenitie in that case where patience giueth occation for insolent contention to be more proud a thing as vnsufferable in it owne nature at all times so then especially most destitute of all excuse when inferiour persons are aptest to prouoke and the things in question in their owne iudgment are of no great momeÌ„t as those then haue don euill offices who haue renued the memorie of almost outworne errors so are they lesse tollerable in this that hauing poysoned the world with so euill opinions they seeme notwithstanding earnestly and humbly desirous to liue in peace assuring themselues that what difference soeuer prosperitie breedes doubtlesse persecution would make vs to be all one but euer reseruing this priuiledge to themselues that the Bishops in submission as offendours must first yeeld But if a man rightly consider the originall of this sinne of contention and what affections they are which giue strength vnto it hee can hardely in reason expect quietnesse to be found in the patrons of this cause pride enuie and vaine Glorie are the originall fountaies of this euill for where inferiour persons both for place and Iudgment haue ouerualued their owne fancies by their owne conceit it is no more like that in humilitie they should once yeeld thaÌ„ it is possible for obedient humilitie to become proude The distance being equall in both only in this the disaduantage greater that wee haue all of vs an aptnesse to doe euill but without grace no possible meanes in our selues to become good Hereunto if we add the second that as out of pride we loue our selues so out of enuie wee hate others no man can maruell if men that are proude vaine glorious and enuious easely also bee founde contentious for that which in different opinions maketh contenâ—iâ—â—s to cease is when men are perswaded of their betters that they are not easily deceiued and of themselues that they may and doe easely erre but all contentions are not of the same nature for some neede no excuse when we resist as we are bound for the defence of a good cause for other a small excuse may serue in that being without order yet they are not scandalous but that which is common with these men is highly sinfull without all colourable show of excuse when they are more vnreuerently bitter than is beseeming the grauitie of the persons with whom they striue and more vehement than is aunswerable to the cause that they would defend For the seruant of the Lord must not striue but must be gentle towards all men apt to teach suffering the euill men patiently so that if any man had these defects that were an aduersarie in this cause We must instruct them with meekenesse that are contrarie minded proouing if at any time God will giue them repentance that they may knowe the truth If any man teach otherwise hee is puft vp and knoweth nothing but doteth about questions and striffe of words whereof commeth enuy strife raylings euill surmisings all which are to no profit but to peruert the hearers And surely as the Apostle telleth vs Where enuie and strifes is there is sedition and all manner of euill workes But if after so much patience so many fould cleare and modest defences of a iust cause any man lust to be contentious we haue noe such custome neither the Churches of God Thus Coutention through the corruption of our nature being seldome limited in the end becommeth Inordinate and a foule sinne and so consequently without warrant when either we contend about that which is so true or so trifling that we ought not or whether we contend in that maner that doth not become vs or in that place or last of all with those persons that are vnbefitting The error in the first is that of the disciples which should be the greatest which exaÌ„ple saith Beda is willingly reade of many that desire fâ—oÌ„ the Scripture to findâ— example to warrant them to the like coÌ„tention but saith S. Ambrose if the Apostles contend it is not made a pretence of excuse for vs but set downe for a Caueat In the second the fault in those clamorous rayling and vuciuill speaches by aduersaries of all sides wherein if some in our Church had not beene too forward to aunswere their aduersaries in the same kind the best causes had beene handled with better praise and the worst had beene performed with lesse blame hence commeth it that hee who for learning hath not deserued least for the defence of our Church for modestie of writing onely excepted hath deserued best The place and the persons are ordinary circumstances to make our contentions to bee more faultie but seldome though the Scholeman say otherwise doe I finde any reason for men of the Church for to warant either ForÌ„whereas there is amongst vs Enuying strife and diuisions are we not Carnall and walke as men For saith Salomon it is a mans honor to cease from strife but euerie foole will be medling And doubtlesse if in this cause of the Church gouernment many whose conditions and learning might Iustly haue inioyned them silence had not beene medling Moderation with Grauitie might haue determined that cause which stoode only supported with a hott Zeale And seeing the best warrant of our actions must be the sincere Testimonie of our conscience from a true feare I wonder how some Inferiour and meane men could thinke it lawfull for them to vndertake a matter of that moment nay to receiue it being almost deade when men of farre greater learning and dwiseome did remaine silent some excuse peraduenture I could allowe him if others farre more worthie had not had as much Zeale and had not beene as farre better able to defend the cause but it may be he taketh his labour to be well imployed hauing made in his opinion for the good of the Church a benifit of that small Talent which God hath giuen him Other ends for which the world hath censured him hardly I dare not accâ—â—â— him of for who am I that I should condemne
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
a seuerall portion of men consecrated vnto the seruice of the most high in things wherewith others may not meddle as the peculiar lot of the Lord himselfe they are a diâ—uict order not vnfitlie expressed by the name of Clergie Whose spirituall power consisting in the execution of holy things properly is conuersant in the affaires of God Now as no kingdome can stand without Religion wherein though they erre yet a religion they must hold so no religion can in seuerall duties bee possiblie performed amongst men where there are not with some fitnesse instruments allotted to that vse And heerein Christianitie hath builded a liberall maintenance in this land to those that are now gouernours in the church of Christ where blind Superstition laid the foundation for the Priests of those Idols which the heathen worshipped As for the persons imployed in this action hee fitted those likewise in a celestiall manner proportioned with his owne working who as in no sort he tooke vpon him the Angels nature but tooke on him the seede of Abraham so hee vsed in this the ministrie of men not of Angels because where weakenesse from aboue is able to receiue strength there the exelentest creatures and the best meanes are not all one Amazement out of feare making our capacities more dull where our teachers are too glorious and charitie not to bee so thankefull when wee are not indebted to men of our owne nature nor our Preachers are clothed with the same infirmities that wee are This being the greatest reason why Prophanesse doth scorne and Wisedome despise what Simplicitie and Humilitie doe both worship Yet the course of Instruction serueth to teach all that the waies in these things which God and man vseth are not both alike Neither was this Office though his worke befitting the Maiestie of God himselfe seeing we are apt to contemne that presence how glorious soeuer if it bee common or to tremble at the brightnesse of so great a power if it bee not common In which respect that wisedome which knew best how most fitlie to prouide for 〈◊〉 weakenesse did sometime though seldome in a cloud in a fire in the shape of a man appeare vnto his own people sometime with Moses he spake face to face yet graunted the desire of his fearefull seruants when they spake to Moses talkâ— thou with vs and wee will heare but let not God talke with vs least wee die This Wisedome of theirs hauing approbation from God himselfe I haue heard the voice of the words of this people which they haue spoken vnto thee they haue well said all that thâ—y haue spoken Oh that there were such an heart in them to feare mee and to keepe all my commandements alway that it might goe well with them and with their children for euer But to the Sonne of God when hee became man so being made fittest both to do and to suffer for vs the voice from heauen gaue this testimonie heare him As if the same power which by religion purposed to bring man from earth to heauen found no Instrument fitter for this vse then onely the seruice of man himself Nothing being so comfortable to vs as that voice of the Apostles to the men of Listra wee are euen men subiect to the like Passions that yee bee and preach vnto you that yee should turne from these vaine things vnto the liuing God which made heauen and earth and the sea and all things that in them are this maketh the Church to goâ— boldlie to the throne of grace that she may receiue mercie and finde grace to help in time of need Thus al things which are from God are sodred as it wer together with so much art and loue causing a mutuall assistance that the lowest of mankinde are appointed to receiue from the nearest vnto themselues what the mercie and the influence of the highest yeeldeth wherein as those whom God imployeth in this busines beeing Embassadours receiue commission onely from him whose inward affaires they menage hee being the father of Spirits and soules the purchase of his owne sonne and thereby may challenge of the children of the Church honor and respect aboue other men so doth the Church likewise require vertuous abiliments matched with good learning at their hands heereof they are fitly remembred by that Vrim and Thummim vpon Aarons brest and by those names of Watchmen Lights Salt Guides and such like which the scripture doth giue vnto them Requiring in all yet accepting though not excusing a lesse measure in some sort an ability sufficient to informe the Church The small difference in this kinde from the common sort in some of those ages that haue beene before vs gaue men occasion to thinck and say that the Laitie and the Clergie were all one Nay diuers amongst vs haue laid this vntrue accusation vpon our Church with what conscience and honestie the world may iudge as if our land onely of all those kingdomes that are reformed were not carefull to haue a learned ministrie but wer absolutely content with those persons who for the discharge of this dutie could but onely reade Let them first vnderstand what we say and then let the world bee our Iudge if wee say true Doubtlesse if the heathen required in those that were their Priests that they should bee able for knowledge to performe those duties of Counsell and Deuotion which others could not let no man think but that wee principally desire a soundnesse of Iudgement knowledge of scripture wisedome to Interpret an eloquence to vtter power to exart zeale to reproue in the ministers of God and all these in farre greater measure then in other men but may wee not seing hee that liueth made all things together the Lord who onely is iust and there is none other but hee and hee remaineth a victorious King for euer hee ordereth the world with the power of his hand and all things obey his will for hee gouerneth all things by his power and deuideth the holie things from the prophane say with the sonne of Sirach to whom hath hee giuen power to expresse his works or who is sufficient for these things neither must this hould all those back who are willing to bestow their labours for the benefit of gods Church because they are not able no not in any tolleâ—able manner to performe all these seeing his strength is oftentimes perfected in our weaknesse and to discharge our calling as to auoid temptations this must bee our comfort whilst wee desire for to grow better that his Grace is sufficient for vs. For as in distribution of gifts God giueth not the same number of talents to all neither doth hee expect equall proportion of increase nor blameth him that had but one talent that hee got not fiue or two but onely for this that hee did not vse it So that if those of the lowest sort of Clergie who in the plentifull knowledge of this age modestly content
lawes and ordinations commaund to bee done by vs wherein to refuse what hath beene the practice of former times onelie because it was proportionable to that age is ouer well to esteeme of our selues and rather to hazard an opinion of singularitie then to bee thought wise Besids if Iacobs vowe at such time as hee tooke his Iorney towards Haran was that if God will bee with mee and will keepe me in this voyage which I am to goe and will giue me bread to eate and clothes to put on so that I may returne to my fathers house in safetie then shall the Lord bee my God and this Stone which I haue set vp as a Piller the same shall bee Gods house and of all thou shalt giue mee I will giue vnto thee the tithe be a rule not onely of prescription but an example of warrant what ought and is fit to bee done by vs in the like case Doubtlesse wee are no sooner to think of Gods protection and his blessing of our increase but withall to think of the furtherance of his worship and that not the least effectuall to this end is our iust and liberall paying of our tithes Wherein if vowes be but a more speciall obligation of our dutie in those things which religion generallie doth require at our hands it must needs seeme equall and iust both for others who are free in the like case for to vow the like and for those who alreadie by lawes stand boud to the same duties to performe them sincerelie and with much truth Now this which nature taught vnto the heathen themselues making tenne that portion which they paid for deuine tribute the law after by Moses imposing equally vpon all euen by this meanes the poorest among them yeelded equallie the same proportion as the greatest did in affection peraduenture much more It was to them an vndoubted assurance that in Gods sight from whom all good is expected concerning acceptation and protection they were all one and that this thus bestowed was not lost but that the remainder was sanctified by this meanes and that God receiuing a part vndertaketh to blesse all And doubtlesse if we were as vertuously inclined either to depend vpon God for new blessings or humbly to giue thanks for those we haue alreadie receiued as sometimes the Iewes were wee must needs account our tithes a hedge and a wall to the rest wee possesse besides For these being truely brought into the storehouse that there may be meate in my house proue if I will not saith God open vnto you the windowes of heauen and powre downe vpon you an vnmeasurable blessing So that although the Church bee now free from the law of Moyses yet because nature hath taught men to honour God withall that they possesse and the scripture hath left vs an example of that particuler proportion which for Morall considerations hath ben thought fittest by him that could best iudge and seeing the Church hath entred into the like obligation long since it must needs bee a question altogether supersluous to dispute whether tithes bee a matter of diuine right For doubtlesse that which lawfully whilst it was ours wee might retaine now being once by our own consent for that which our fathers did the law accounteth to bee our act alienated from our selues wee can no more warrantablie retaine backe then Ananias the price of those possesions whereof voluntarilie hee made sale for the Apostles vse for they no sooner by alienation passe from vs but the propertie being altered God for euer after doth account them and recken them to bee his owne Whose tribute either to diminish or to wash and to clip that coyne whervpon God hath placed his owne marke must in the end proue heauie and shal be punished as the robbing of God himselfe And therefore least any man should challenge a proprietie by any interest in these things the lawes doe account them the possessions of none The vertuous consideration whereof made those princes memorable and famous which tooke vpon them inuiolablie to defend the Churches right whereas the bold prophanation in others puld downe the wals of their kingdome and their hands were ouer weake to rule those scepters committed to them because before they were vnhallowed and poluted by presumptuouslie aduenturing for to robbe the Church Wherein the resistance of some inferiours in this case were of a little merit if nature had not taught all men to abhor Sacriledge For this alone ouerturneth Kingdomes when souldiers are made rich by the churches spoiles And these for the most part as a wise man noteth suffer both the miserie of beggers and the infamie of robbers seeing then the indowment of our church for the continuall supplye and reward of the Clergie aryseth from some lands but principally from Tythes and these well and conueniently alotted by former Kings to giue maintenance both to Colledges which may breed deuines as to Cathedrall Churches where deuines after their paines may well rest both places beeing the rich storehouses of learned men seruiceable to the Church for many vses it cannot bee but an intention of ouermuch enuie and violence to seeke inconsideratlie an alteration and impouerishing of these honourable allowances for these places by which in the end all feruent studie of deuinitie in the best dispositions must needs perish so that if men had as much freedome to alter and diminish the liuing of the Church as of other persons yet no man can think it safe nor possible for a Ministrie to continue learned in that kingdome long when other professions grow rich and the reueneues of the Church faile Tithes then beeing a dutie wherevnto all men are now bound both by law of nature deuine positiue and a vertuous voluntarie obligation to the Church wee can see no great reason in the refusers of them why they shoud either altogether bee kept back or else bee alienated to other ends For where the law of nature requireth a sufficient maintenance for the Minister the law positiue being a determination of the former alloweth the tenth to bee the best proportion wheerein if this bee remembred that the maintenance bee sufficient we doubt not but the prince may determine the tenth or the fift or any other number to bee the measure Yet surelie stronger reasons and of more equalitie in all ages haue beene found for the tenth then for any other number besides that tenne being the perfection of all number and this dutie as it were a quit rent to him that is the author of all perfection as it is or hath beene moderatlie conuenient to maintaine those whom hee imployeth in that businesse so most fitly it is answereable to his owne perfection And if the bond of allowance arise from the benefit which wee receiue at their hands whom Gods ordination for our good imployeth in that kind it must needs follow that the tenth vnder the law being the proportion which the Clergie had there is small
may freely make an order againe which shal be apparent to bee most commodious to the vse edification of the Church c. We wil not take vpon vs to censure this letter onely we see not how the same things could be thought in his iudgemēt Foolish yet tearmed Tollerable in a Church Liturgie or how they are called vices which notwithstanding hee freeth from manifest Impietie or if that this libertie of reformation were to bee giuen where a Church was to bee new set vp how it could bee agreable to them who still I think desired to bee a part euen for outward cerimonies of that Visible Church which then suffered persecution in England But it sufficeth in these troubles all were not of one minde the most and the best were before their departure and in their banishment after their returne Zealous discreet and learned maintainers of the Communion Booke And most of them afterward became worthily worthy gouernors in this Church For God who sawe their Fidelitie constancie and truth rewarded them seauen fould into their bosome this booke then but somewhat purer and more reformed then at that time is that huge volume of Ceremonies for I vse their owne words which is in their opinion vnlawfull Idolatrous but in ours a most holie and chast forme of Church Seruice and least in this case our opinion and defence should be thought but the corrupt flatterie of those who are or hope to bee aduanced by the present time the wise and graue approbation of the holie Martire Doctor Tailour is fit by vs to bee alledged in this place There was saith hee set foorth by the most innocent King Edward for whom God bee praised euerlastinglie the whole Church seruice with great deliberation and the aduice of the best learned men of the Realme and authorised by the whole Parliament and receiued and published gladly by the whole Realme which Booke was neuer reformed but once and yet by that one reformation it was so fully perfected according to the rules of our Christian religion in euerie behalfe that no christian conscience can bee offended with any thing therein contained I meane of the Booke reformed Thus farre Doctor Tailour and shall wee now make light account of so honorable a Testimonie or alter these things onelie to satisfie the vnreasonable fancies of some men nay surelie in that most memorable Act of our gracious and dread Soueraīgne whose wisdome appeares in these Importunate sutes like the wisdome of Salomon there is no one thing which shal heape more honourable and euerlasting glorie vnto his name which is or can bee a greater blessing to this land a more religious dutie towards God a more thankfull requitall of all the fauours that Queene Elizabeth did performe vnto him then without any alteration or change in the strict commaundement of publishing this order of common praier in any matter of substance Let thy dew O Lord from aboue fall downe vpon his head to make him wise in the councells of thy law sanctifie his hart with the reuerend and holie estimation of thy truth make his wisdome powerfull against all Achitophells perfect O Lord and blesse these beginnings that wee and our posteritie without chaunge may worship thee in this land so long as the sonne is before thee that it may neuer sound in tents of our enemies that thy worship as erronious is now altered which in mercie thou hast protected fourtie and foure yeeres in the happie daies of Queene Elizabeth And surelie reason must needs tell vs that if wee should ouer easilie yeeld to alter what paraduenture they wish doubtlesse the same reproofe must iustlie fall vpon our own Liturgie of Varietie vncertaintie and Inconstancie which one laieth verie truelie vpon the Romane Missall Besides it were as they of Strausburge wrote of them of Francford to condemne the chiefest authors therof who most of them suffered as Martirs it would giue occasion to our aduersaries to accuse our doctrine of imperfection and vs of mutabilitie and the godlie to doubt in that truth wherein beefore they were perswaded and to hinder their comming hether which beefore they had purposed Thus far did they of Strausburg wiselie answere to them of Francford so that wee may safelie conclude and say of this Booke as S. Austin doth in another case if thou runnest through all the words of the holie Praiers I suppose thou shalt finde nothing which the Lords praier doth not containe and comprehend therefore we may in other words speake the same things in our praiers but wee may not speake contrarie things Yet because reason hath not beene sufficient to restraine the intemperate proceedings of some men they thinke this Church is little beholding vnto them vnlesse they traduce the gouernment and the Liturgie which she vseth for which notwithstanding others out of greater wisedome and conscience haue made against the common aduersarie this challenge Looke if any Line bee blameable in our Seruice and take hold of your aduantage I think M. Iewell will accept it for an Article our Seruice is good and Codly euery title grounded vpon holie Scriptures and with what face doe you call it darknesse Wee are content after the learned indeauours of other men to adde some thing to those principall points which in the Communion booke is and hath beene misliked by them that to whose hands the writings of other peraduenture come not this short answere to such may giue some satisfaction in the principall things which they doe mislike 1 The forme of the Liturgie of the Church of England is taken from Antichrist Wee are sorie that their weakenesse taketh offence at that which wee hold as an honour and a vertue in the Church of England namely that wee haue so sparingly and as it were vnwillingly disented from the Church of Rome for surely by Antichrist they meane her with whom if the corruptions of that Church would haue giuen vs leaue we would haue willingly consented in their whole seruice which being vnsafe and vnlawfull wee follow them notwithstanding in all wherin they follow those holie and auncient fathers which first planted the truth amongst them And as we acknowledge them our fathers in the Faith so wee are willing euen to borrow that from them which vertuouslie was vsed in that Church when it was worthie to bee called our mother◠and if now the holie Citie bee become an harlot yet we as most Churches haue receiued light from them for there was a time that their Faith was published ouer all the world and if now they bee at enmitie with God and vs yet wee had rather follow the perfections of whom wee like not then the defects and Imperfections of those wee loue nay the spoiles of the heathe◠taken from the Deuill are deuided to the furniture and ornament of the Church of God For doubtlesse as one saith all true Godlie men may vertuouslie vse those rites
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