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sprung up of this root; while men have made it as | verbo Dei ;" "Take counsel of the providence of God, it were their scale, by which to measure the bounds of the most perfect religion; taking it by the farthest distance from the error last condemned. These be "posthumi hæresium filii;" heresies that arise out of the ashes of other heresies that are extinct and amortised.

This manner of apprehension doth in some degree possess many in our times. They think it the true touchstone to try what is good and evil, by measuring what is more or less opposite to the institutions of the church of Rome, be it ceremony, be it policy, or government; yea, be it other institutions of greater weight, that is ever most perfect which is removed most degrees from that church; and that is ever polluted and blemished, which participateth in any appearance with it. This is a subtile and dangerous conceit for men to entertain; apt to delude themselves, more apt to delude the people, and most apt of all to calumniate their adversaries. This surely, but that a notorious condemnation of that position was before our eyes, had long since brought us to the rebaptization of children baptized according to the pretended catholic religion: for I see that which is a matter of much like reason, which is the re-ordaining of priests, is a matter already resolutely maintained. It is very meet that men beware how they be abused by this opinion; and that they know, that it is a consideration of much greater wisdom and sobriety to be well advised, whether in general demolition of the institutions of the church of Rome, there were not, as men's actions are imperfect, some good purged with the bad, rather than to purge the church, as they pretend, every day anew; which is the way to make a wound in the bowels, as is already begun.

as well as of his word." Neither yet do I admit that their form, although it were possible and convenient, is better than ours, if some abuses were taken away. The parity and equality of ministers is a thing of wonderful great confusion, and so in an ordinary government by synods, which doth necessarily ensue upon the other.

It is hard in all causes, but especially in religion, when voices shall be numbered and not weighed: " Equidem," saith a wise father, "ut vere quod res est scribam, prorsus decrevi fugere omnem conventum episcoporum; nullius enim concilii bonum exitum unquam vidi; concilia enim non minuunt mala, sed augent potius:" "To say the truth, I am utterly determined never to come to any council of bishops: for I never yet saw good end of any council; for councils abate not ill things, but rather increase them." Which is to be understood not so much of general councils as of synods, gathered for the ordinary government of the church. As for the deprivation of bishops, and such like causes, this mischief hath taught the use of archbishops, patriarchs, and primates; as the abuses of them since hath taught men to mislike them.

But

But it will be said, Look to the fruits of the churches abroad and ours. To which I say, that I beseech the Lord to multiply his blessings and graces upon those churches a hundred-fold. yet it is not good, that we fall on the numbering of them; it may be our peace hath made us more wanton it may be also, though I would be loth to derogate from the honour of those churches, were it not to remove scandals, that their fruits are as torches in the dark, which appear greatest afar off. I know they may have some strict orders for the re

the censures of some persons, as well upon particular men as upon churches, I think on the saying of a Platonist, who saith, "Certe vitia irascibilis partis animæ sunt gradu praviora, quam concupiscibilis, tametsi occultiora;" a matter that appeared much by the ancient contentions of bishops. God grant that we may contend with other churches, as the vine with the olive, which of us shall bear the best fruit; and not as the brier with the thistle, which of us is most unprofitable. And thus much touching the occasions of these controversies.

The fourth and last occasion of these controver-pressing of sundry excesses: but when I consider of sies, a matter which did also trouble the church in former times, is the partial affectation and imitation of foreign churches. For many of our men, during the time of persecution, and since, having been conversant in churches abroad, and received a great impression of the form of government there ordained, have violently sought to intrude the same upon our church. But I answer, "Consentiamus in eo quod convenit, non in eo quod receptum est:" Let us agree in this, that every church do that which is convenient for the state of itself, and not in particular customs. Although their churches had received the better form, yet many times it is to be sought, "non quod optimum, sed e bonis quid proximum;" "not that which is best, but of good things which is the best and readiest to be had." Our church is not now to plant; it is settled and established. It may be, in civil states, a republic is a better policy It may be remembered, that on that part, which than a kingdom: yet, God forbid that lawful king- calls for reformation, was first propounded some disdoms should be tied to innovate and make alterations. like of certain ceremonies supposed to be supersti"Qui mala introducit, voluntatem Dei oppugnat re- tious; some complaint of dumb ministers who possess velatam in verbo; qui nova introducit, voluntatem rich benefices; and some invectives against the idle Dei oppugnat revelatam in rebus;" "He that bring- and monastical continuance within the universities, eth in evil customs, resisteth the will of God reveal- by those who had livings to be resident upon; and ed in his word; he that bringeth in new things, such like abuses. Thence they went on to condemn resisteth the will of God revealed in the things the government of bishops as an hierarchy remainthemselves." "Consule providentiam Dei, cuming to us of the corruptions of the Roman church,

Now, briefly to set down the growth and progression of the controversies; whereby will be verified the saying of Solomon, that " the course of contention is to be stopped at the first; being else as the waters, which if they gain a breach, it will hardly ever be recovered."

and to except to sundry institutions in the church, as not sufficiently delivered from the pollutions of former times. And lastly, they are advanced to define of an only and perpetual form of policy in the church; which, without consideration of possibility, and foresight of peril, and perturbation of the church and state, must be erected and planted by the magistrate. Here they stay. Others, not able to keep footing in so steep ground, descend farther; That the same must be entered into and accepted of the people, at their peril, without the attending of the establishment of authority. And so in the mean time they refuse to communicate with us, reputing us to have no church. This has been the progression of that side: I mean of the generality. For, I know, some persons, being of the nature, not only to love extremities, but also to fall to them without degrees, were at the highest strain at the first.

The other part, which maintaineth the present government of the church, hath not kept one tenor neither. First, those ceremonies which were pretended to be corrupt, they maintained to be things indifferent, and opposed the examples of the good times of the church to that challenge which was made unto them, because they were used in the later superstitious times. Then were they also content mildly to acknowledge many imperfections in the church as tares come up amongst the corn; which yet, according to the wisdom taught by our Saviour, were not with strife to be pulled up, lest it might spoil and supplant the good corn, but to grow on together till the harvest. After, they grew to a more absolute defence and maintenance of all the orders of the church, and stiffly to hold, that nothing was to be innovated; partly because it needed not, partly because it would make a breach upon the rest. Hence, exasperated through contentions, they are fallen to a direct condemnation of the contrary part, as of a sect. Yea, and some indiscreet persons have been bold in open preaching to use dishonourable and derogatory speech and censure of the churches abroad; and that so far, as some of our men, as I have heard, ordained in foreign parts, have been pronounced to be no lawful ministers. Thus we see the beginnings were modest, but the extremes are violent; so as there is almost as great a distance now of either side from itself, as was at the first of one from the other. And surely, though my meaning and scope be not, as I said before, to enter into the controversies themselves, yet I do admonish the maintainers of the above-named discipline, to weigh and consider seriously and attentively, how near they are unto them, with whom, I know, they will not join. It is very hard to affirm, that the discipline, which they say we want, is one of the essential parts of the worship of God; and not to affirm withal, that the people themselves, upon peril of salvation, without staying for the magistrate, are to gather themselves into it. I demand, if a civil state should receive the preaching of the word and baptism, and interdict and exclude the sacrament of the Lord's supper, were not men bound upon danger of their souls to draw themselves to congregations, wherein they might celebrate this

mystery, and not to content themselves with that part of God's worship which the magistrate had authorized ? This I speak, not to draw them into the mislike of others, but into a more deep consideration of themselves; "Fortasse non redeunt, quia suum progressum non intelligunt."

Again, to my lords the bishops I say, that it is hard for them to avoid blame, in the opinion of an indifferent person, in standing so precisely upon altering nothing: "leges, novis legibus non recreatæ, acescunt;" "laws, not refreshed with new laws, wax sour." "Qui mala non permutat, in bonis non perseverat :" without change of ill, a man cannot continue the good." To take away many abuses, supplanteth not good orders, but establisheth them. "Morosa moris retentio, res turbulenta est, æque ac novitas ;" "A contentious retaining of custom is a turbulent thing, as well as innovation." A good husband is ever pruning in his vineyard or his field; not unseasonably, indeed, not unskilfully, but lightly; he findeth ever somewhat to do. We have heard of no offers of the bishops of bills in parliament; which, no doubt, proceeding from them to whom it properly belongeth, would have every where received acceptation. Their own constitutions and orders have reformed them little. Is nothing amiss? Can any man defend the use of excommunication as a base process to lackey up and down for duties and fees; it being a precursory judgment of the latter day?

Is there no mean to train and nurse up ministers ? for the yield of the universities will not serve, though they were never so well governed; to train them, I say, not to preach, for that every man confidently adventureth to do, but to preach soundly, and to handle the Scriptures with wisdom and judgment? I know prophesying was subject to great abuse, and would be more abused now; because heat of contentions is increased: but I say the only reason of the abuse was, because there was admitted to it a popular auditory; and it was not contained within a private conference of ministers. Other things might be spoken of. I pray God to inspire the bishops with a fervent love and care of the people; and that they may not so much urge things in controversy, as things out of controversy, which all men confess to be gracious and good. And thus much for the second point.

Now, as to the third point, of unbrotherly proceeding on either part, it is directly contrary to my purpose to amplify wrongs: it is enough to note and number them; which I do also, to move compassion and remorse on the offending side, and not to animate challengers and complaints on the other. And this point, as reason is, doth chiefly touch that side which can do most: "Injuriæ potentiorum sunt;" "Injuries come from them that have the upper hand." The wrongs of them which are possessed of the government of the church towards the other, may hardly be dissembled or excused: they have charged them as though they denied tribute to Cæsar, and withdrew from the civil magistrate the obedience which they have ever performed and taught. They have sorted and coupled them with the "Family of

love," whose heresies they have laboured to destroy and confute. They have been swift of credit to receive accusations against them, from those that have quarrelled with them, but for speaking against sin and vice. Their accusations and inquisitions have been strict, swearing men to blanks and generalities, not included within compass of matter certain, which the party which is to take the oath may comprehend, which is a thing captious and strainable. Their urging of subscription to their own articles, is but "lacessere, et irritare morbos ecclesiæ," which otherwise would spend and exercise themselves. "Non consensum quærit sed dissidium, qui, quod factis præstatur, in verbis exigit:" "He seeketh not unity, but division, which exacteth that in words, which men are content to yield in action." And it is true, there are some which, as I am persuaded, will not easily offend by inconformity, who notwithstanding make some conscience to subscribe; for they know this note of inconstancy and defection from that which they have long held, shall disable them to do that good which otherwise they might do: for such is the weakness of many, that their ministry should be thereby discredited. As for their easy silencing of them, in such great scarcity of preachers, it is to punish the people, and not them. Ought they not, I mean the bishops, to keep one eye open, to look upon the good that those men do, not to fix them both upon the hurt that they suppose cometh by them? Indeed, such as are intemperate and incorrigible, God forbid they should be permitted to preach but shall every inconsiderate word, sometimes captiously watched, and for the most part hardly enforced, be as a forfeiture of their voice and gift in preaching? As for sundry particular molestations, I take no pleasure to recite them. If a minister shall be troubled for saying in baptism, " do you believe ?" for, "dost thou believe?" If another shall be called in question for praying for her majesty, without the additions of her style; whereas the very form of prayer in the book of CommonPrayer hath, "Thy servant Elizabeth," and no more: If a third shall be accused, upon these words uttered touching the controversies, "tollatur lex, et fiat certamen," (whereby was meant, that the prejudice of the law removed, either reasons should be equally compared,) of calling the people to sedition and mutiny, as if he had said, Away with the law, and try it out with force: If these and other like particulars be true, which I have but by rumour, and cannot affirm; it is to be lamented that they should labour amongst us with so little comfort.) I know restrained governments are better than remiss; and I am of his mind that said, "Better is it to live where nothing is lawful, than where all things are lawful." I dislike that laws should not be continued, or disturbers be unpunished: but laws are likened to the grape, that being too much pressed yields a hard and unwholesome wine. Of these things I must say ; "Ira viri non operatur justitiam Dei ;""The wrath of man worketh not the right

and eager invectives, and, in some fond men, uncivil and irreverent behaviour towards their superiors. This last invention also, which exposeth them to derision and obloquy by libels, chargeth not, as I am persuaded, the whole side: neither doth that other, which is yet more odious, practised by the worst sort of them; which is, to call in, as it were to their aids, certain mercenary bands, which impugn bishops, and other ecclesiastical dignities, to have the spoil of their endowments and livings: of these I cannot speak too hardly. It is an intelligence between incendiaries and robbers, the one to fire the house, the other to rifle it.

The fourth point wholly pertaineth to them which impugn the present ecclesiastical government; who although they have not cut themselves off from the body and communion of the church, yet do they affect certain cognizances and differences, wherein they seek to correspond amongst themselves, and to be separate from others. And it is truly said, “ tam sunt mores quidam schismatici, quam dogmata schismatica;" "there be as well schismatical fashions as opinions." First, they have impropriated unto themselves the names of zealous, sincere, and reformed; as if all others were cold minglers of holy things and profane, and friends of abuses. Yea, be a man endued with great virtues, and fruitful in good works; yet if he concur not with them, they term him, in derogation, a civil and moral man, and compare him to Socrates, or some heathen philosopher: whereas the wisdom of the Scriptures teacheth us otherwise: namely, to judge and denominate men religious according to their works of the second table; because they of the first are often counterfeit, and practised in hypocrisy. So St. John saith, that "a man doth vainly boast of loving God whom he never saw, if he love not his brother whom he hath seen." And St. James saith, "This is true religion, to visit the fatherless and the widow." So as that which is with them but philosophical and moral, is, in the apostle's phrase, "true religion and christianity." As in affection they challenge the said virtues of zeal and the rest; so in knowledge they attribute unto themselves light and perfection. They say, the church of England in king Edward's time, and in the beginning of her majesty's reign, was but in the cradle; and the bishops in those times did somewhat grope for day-break, but that maturity and fulness of light proceedeth from themselves. So Sabinius, bishop of Heraclea, a Macedonian heretic, said, that the fathers in the council of Nice were but infants and ignorant men: that the church was not so perfect in their decrees as to refuse that farther ripeness of knowledge which time had revealed. And as they censure virtuous men by the names of civil and moral, so do they censure men truly and godly wise, who see into the vanity of their affections, by the name of politics; saying, that their wisdom is but carnal and savouring of man's brain. So likewise if a preacher preach with care and meditation, I speak not of the vain scholastical manner of preaching, but soundly indeed, ordering As for the injuries of the other part, they be ictus the matter he handleth distinctly for memory, deductinermes; as it were headless arrows; they be fierying and drawing it down for direction, and authoriz

eousness of God."

ing it with strong proofs and warrants, they censure it as a form of speaking not becoming the simplicity of the gospel, and refer it to the reprehension of St. Paul, speaking of the "enticing speech of man's wisdom." Now for their own manner of preaching, what is it? Surely they exhort well, and work compunction of mind, and bring men well to the question, "Viri, fratres, quid faciemus ?" But that is not enough, except they resolve the question. They handle matters of controversy weakly, and obiter, and as before a people that will accept of any thing. In doctrine of manners there is little but generality and repetition. The word, the bread of life, they toss up and down, they break it not: they draw not their directions down ad casus conscientiæ; that a man may be warranted in his particular actions whether they be lawful or not; neither indeed are many of them able to do it, what through want of grounded | knowledge, what through want of study and time. It is a compendious and easy thing to call for the observation of the sabbath day, or to speak against unlawful gain; but what actions and works may be done upon the sabbath, and what not; and what courses of gain are lawful, and in what cases: to set this down, and to clear the whole matter with good distinctions and decisions, is a matter of great knowledge and labour, and asketh much meditation and conversing in the Scriptures, and other helps which God hath provided and preserved for instruction.

Again, they carry not an equal hand in teaching the people their lawful liberty, as well as their restraints and prohibitions: but they think a man cannot go too far in that that hath a show of a commandment.

of God is to be suppressed, nor the people defrauded : 60 as the difference which the apostle maketh between milk and strong meat is confounded: and his precept, that the weak be not admitted unto questions and controversies, taketh no place.

But most of all is to be suspected, as a seed of farther inconvenience, their manner of handling the Scriptures; for whilst they seek express Scripture for every thing; and that they have, in a manner, deprived themselves and the church of a special help and support, by embasing the authority of the fathers, they resort to naked examples, conceited inferences, and forced allusions, such as do mine into all certainty of religion.

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a

Another extremity, is the excessive magnifying of that, which though it be a principal and most holy institution, yet hath its limits, as all things else have. We see wheresoever, in a manner, they find in the Scriptures the word spoken of, they expound it of preaching; they have made it, in a manner, of the essence of the sacrament of the Lord's supper, to have a sermon precedent; they have, in a sort, annihilated the use of liturgies, and forms of divine service, although the house of God be denominated of the principal, " domus orationis," house of prayer," and not a house of preaching. As for the life of the good monks and hermits in the primitive Church, I know, they will condemn a man as half a papist, if he should maintain them as other than profane, because they heard no sermons. In the mean time, what preaching is, and who may be said to preach, they move no question; but, as far as I see, every man that presumeth to speak in chair, is accounted a preacher. But I am assured, that not a few that call hotly for a preaching ministry, deserve to be the first themselves that should be expelled. All which errors and misproceedings they do fortify and intrench by an addicted respect to their own opinions, and an impatience to hear contradiction or argument; yea, I know some of them that would think it a tempting of God, to hear or read what may be said against them; as if there could be a quod bonum est, tenete; without an omnia probate, going before.

They forget that there are sins on the right hand, as well as on the left; and that the word is doubleedged, and cutteth on both sides, as well the profane transgressions as the superstitious observances. Who doubteth but that it is as unlawful to shut where God hath opened, as to open where God hath shut; to bind where God hath loosed, as to loose where God hath bound? Amongst men it is commonly as ill taken to turn back favours, as to disobey commandments. In this kind of zeal, for example, they have pronounced generally, and without difference, all untruths unlawful; notwithstanding that the midwives are directly reported to have been blessed for their excuse; and Rahab is said by faith to have concealed the spies; and Solomon's selected judgment proceeded upon a simulation; and our Saviour, the more to touch the hearts of the two disciples with a holy dalliance, made as if he would have passed Emmaus. Farther, I have heard some sermons of mortification, which, I think, with very good meaning, they have preached out of their own experience and exercise, and things in private counsels not unmeet; but surely no sound conceits, much like to Parsons' Resolution, or not so good; apt to breed in men rather weak opinions and perplexed despairs, than filial and true repent-peat that which I said, that a character of love is ance which is sought.

Another point of great inconvenience and peril, is to entitle the people to hear controversies, and all kinds of doctrine. They say no part of the counsel

This may suffice to offer unto themselves a thought and consideration, whether in these things they do well or no? and to correct and assuage the partiality of their followers. For as for any man that shall hereby enter into a contempt of their ministry, it is but his own hardness of heart. I know the work of exhortation doth chiefly rest upon these men, and they have zeal and hate of sin: But again, let them take heed that it be not true which one of their adversaries said, that they have but two small wants, knowledge and love. And so I conclude this point. The last point, touching the due publishing and debating of these controversies, needeth no long speech. This strange abuse of antiques and pasquils hath been touched before: so likewise I re

more proper for debates of this nature, than that of zeal. As for all direct or indirect glances, or levels at men's persons, they were ever in these causes disallowed.

Lastly, whatsoever be pretended, the people is no | are things not properly appertaining to my profesmeet arbitrator, but rather the quiet, modest, and sion; which I was not so inconsiderate but to object private assemblies and conferences of the learned. to myself: but finding that it is many times seen "Qui apud incapacem loquitur, non disceptat, sed that a man that standeth off, and somewhat removed calumniatur." The press and pulpit would be freed from a plot of ground, doth better survey it and disand discharged of these contentions; neither promo- cover it than those which are upon it, I thought it tion on the one side, nor glory and heat on the other not impossible, but that I, as a looker on, might side, ought to continue those challenges and cartels at cast mine eyes upon some things which the actors the cross and other places; but rather all preachers, themselves, especially some being interested, some especially such as be of good temper, and have wisdom led and addicted, some declared and engaged, did with conscience, ought to inculcate and beat upon a not or would not see. And that knowing in my peace, silence, and surseance. Neither let them conscience, whereto God beareth witness, that the fear Solon's law, which compelled in factions every things which I shall speak, spring out of no vein of particular person to range himself on the one side; popularity, ostentation, desire of novelty, partiality nor yet the fond calumny of neutrality; but let them to either side, disposition to intermeddle, or any the know that is true which is said by a wise man, like leaven, I may conceive hope, that what I want That neuters in contentions are either better or in depth of judgment may be countervailed in simworse than either side. plicity and sincerity of affection. But of all things this did most animate me; that I found in these opinions of mine, which I have long held and embraced, as may appear by that which I have many years since written of them, according to the proportion nevertheless of my weakness, a consent and conformity with that which your Majesty hath published of your own most christian, most wise, and moderate sense, in these causes; wherein you have well expressed to the world, that there is infused in your sacred breast, from God, that high principle and position of government, That you ever hold the whole more dear than any part.

These things have I in all sincerity and simplicity set down, touching the controversies which now trouble the church of England; and that without all art and insinuation, and therefore not like to be grateful to either part. Notwithstanding, I trust what hath been said shall find a correspondence in their minds which are not embarked in partiality, and which love the whole better than a part; wherefore I am not out of hope that it may do good; at the least I shall not repent myself of the meditation.

CERTAIN CONSIDERATIONS

TOUCHING

THE BETTER PACIFICATION AND EDIFICATION

OF THE

CHURCH OF ENGLAND.

DEDICATED TO HIS MOST EXCELLENT MAJESTY.

THE unity of your church, excellent sovereign, is a thing no less precious than the union of your kingdoms; being both works wherein your happiness may contend with your worthiness. Having therefore presumed, not without your Majesty's gracious acceptation, to say somewhat on the one, I am the more encouraged not to be silent in the other: the rather, because it is an argument that I have travelled in heretofore.* But Solomon commendeth a word spoken in season; and as our Saviour, speaking of the discerning of seasons, saith, "When you see a cloud rising in the west, you say it will be a shower:" so your Majesty's rising to this monarchy in the west parts of the world, doth promise a sweet and fruitful shower of many blessings upon this church and commonwealth; a shower of that influence as the very first dews and drops thereof have already laid the storms and winds throughout christendom; reducing the very face of Europe to a more peaceable and amiable countenance. But to the purpose.

For who seeth not that many are affected, and give opinion in these matters, as if they had not so much a desire to purge the evil from the good, as to countenance and protect the evil by the good? Others speak as if their scope were only to set forth what is good, and not to seek what is possible; which is to wish, and not to propound. Others proceed as if they had rather a mind of removing than of reforming. But howsoever either side, as men, though excellent men, shall run into extremities; yet your Majesty, as a most wise, equal, and christian moderator, is disposed to find out the golden mediocrity in the establishment of that which is sound, and in the reparation of that which is corrupt and decayed. To your princely judgment then I do in all humbleness submit whatsoever I shall propound, offering the same but as a mite into the treasury of your wisdom. For as the astronomers do well observe, that when three of the superior lights do meet in conjunction, it bringeth forth some admirable effects: so there being joined in your Majesty the light of nature, the light of learning, and, above all, the light of God's Holy Spirit; it cannot be but your government must be as a happy constellation over the states of your kingdoms. Neither is there wanting to your Majesty that fourth light, which though it be but a borrowed light, yet is of singular efficacy and moment added to the rest, which is the light of a most wise and well compounded council; to whose honourable and grave wisdoms I do likewise submit whatsoever I shall speak, hoping that I shall not need to make pro

It is very true, that these ecclesiastical matters testation of my mind and opinion; That, until your

* Vide p. 343.

Majesty doth otherwise determine and order, all

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