possess rich benefices; and some invectives against the idle and monastical continuance within the universities, by those who had livings to be resident upon; and such like abuses. Thence they went on to condemn the government of bishops as a hierarchy remaining to us of the corruptions of the Roman church, 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.

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 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

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 everywhere 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?

The other part, which maintaineth the present government of the church, hath not kept one tenor neither. First, those ceremonies which were pre-establisheth them. "Morosa moris retentio, res tended 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 alone discipline, to weigh and VOL. II.-53

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.

for her majesty, without the additions of her style; whereas the very form of prayer in the book of Common-Prayer 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 The wrongs of them which are possessed of so little comfort. I know restrained governments the government of the church towards the other, are better than remiss; and I am of his mind that may hardly be dissembled or excused: they have said, Better is it to live where nothing is lawful, charged them as though they denied tribute to than where all things are lawful. I dislike that Cæsar, and withdrew from the civil magistrate laws should not be continued, or disturbers be the obedience which they have ever performed unpunished: but laws are likened to the grape, and taught. They have sorted and coupled them that being too much pressed yields a hard and with the "family of love," whose heresies they unwholesome wine. Of these things I must say; have laboured to destroy and confute. They have" Ira viri non operatur justitiam Dei ;" the wrath been swift of credit to receive accusations against of men worketh not the righteousness of God. them, from those that have quarrelled with them, As for the injuries of the other part, they be but for speaking against sin and vice. Their ac- "ictus inermes;" as it were headless arrows; cusations and inquisitions have been strict, swear- they be fiery and eager invectives, and, in some ing men to blanks and generalities, not included fond men, uncivil and irreverent behaviour towithin compass of matter certain, which the party wards their superiors. This last invention also, which is to take the oath may comprehend, which is which exposeth them to derision and obloquy by a thing captious and strainable. Their urging of libels, chargeth not, as I am persuaded, the whole subscription to their own articles, is but "lacessere, side: neither doth that other, which is yet more et irritare morbos Ecclesiæ," which otherwise odious, practised by the worst sort of them; would spend and exercise themselves. "Non con- | which is, to call in, as it were to their aids, certain sensum 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

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 cognisances 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

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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 daybreak, 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 the matter he handleth distinctly for memory, deducting and drawing it down for direction, and authorizing 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."

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.

They forget that there are sins on the right hand, as well as on the left; and that the word is double-edged, 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 repentance 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 of God is to be suppressed, nor the people defrauded: so 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.

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 Another extremity is the excessive magnifying speak against unlawful gain; but what actions of that which, though it be a principal and most and works may be done upon the Sabbath, and holy institution, yet hath its limits, as all things what not; and what courses of gain are lawful, else have. We see wheresoever, in a manner, and in what cases: to set this down, and to clear they find in the Scriptures the word spoken of, the whole matter with good distinctions and de- they expound it of preaching; they have made it, cisions, is a matter of great knowledge and labour, in a manner, of the essence of the sacrament of and asketh much meditation and conversing in the Lord's Supper, to have a sermon precedent;

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.

they have, in a sort, annihilated the use of litur- | calumny of neutrality; but let them know that gies, and forms of divine service, although the is true which is said by a wise man, That neuters house of God be denominated of the principal, in contentions are neither better or worse than "domus orationis," a house of prayer, and not a either side. 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.

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 repeat that which I said, that a character of love is 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 meet arbitrator, but rather the quiet, modest, and private assemblies, and conferences of the learned. "Qui apud incapacem loquitur, non disceptat, sed calumniatur." The press and pulpit would be freed and discharged of these contentions; neither promotion on the one side, nor glory and heat on the other side, ought to continue those challenges and cartels at the cross and other places; but rather all preachers, especially such as be of good temper, and have wisdom with conscience, ought to inculcate and beat upon a peace, silence, and surseance. Neither let them fear Solon's law, which compelled in factions every particular person to range himself on the one side; nor yet the fond

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 silent in the other: the rather, because it is an on the one, I am the more encouraged not to be argument that I have travelled in heretofore.* But Solomon commendeth a word spoken in season; and as our Saviour, speaking of the dis"When you see a cerning of seasons, saith, 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; and drops thereof have already laid the storms a shower of that influence as the very first dews and winds throughout Christendom; reducing the very face of Europe to a more peaceable and amiable countenance. But to the purpose.

It is very true, that these ecclesiastical matters fession; which I was not so inconsiderate but to are things not properly appertaining to my proobject to myself: but finding that it is many

times seen that a man that standeth off, and somewhat removed from a plot of ground, doth better survey it and discover it than those which

* Vide page 41L

are upon it, I thought it not impossible, but that doth otherwise determine and order, all actual and I, as a looker on, might cast mine eyes upon full obedience is to be given to ecclesiastical jurissome things which the actors themselves, espe- diction as it now standeth: and, when your macially some being interested, some led and jesty hath determined and ordered, that every good addicted, some declared and engaged, did not or subject ought to rest satisfied, and apply his obewould not see. And that knowing in my con- dience to your majesty's laws, ordinances, and science, whereto God beareth witness, that the royal commandments; nor of the dislike I have of things which I shall speak spring out of no vein all immodest bitterness, peremptory presumption, of popularity, ostentation, desire of novelty, popular handling, and other courses, tending rapartiality to either side, disposition to intermed-ther to rumour and impression in the vulgar sort dle, or any the like leaven; I may conceive hope, than to likelihood of effect joined with observathat what I want in depth of judgment may be tion of duty. countervailed in simplicity 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.

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 protestation of my mind and opinion: That, until your majesty

But before I enter into the points controverted, I think good to remove, if it may be, two opinions, which directly confront and oppone to reformation: the one bringing it to a nullity, and the other to an impossibility. The first is, that it is against good policy to innovate any thing in church matters; the other, that all reformation must be after one platform.

For the first of these, it is excellently said by the prophet, "State super vias antiquas, et videte, quænam sit via recta et vera, et ambulate in ea." For it is true, that with all wise and moderate persons, custom and usage obtaineth that reverence, as it is sufficient matter to move them to make a stand, and to discover, and take a view; but it is no warrant to guide and conduct them. A just ground, I say, it is of deliberation, but not of direction. But, on the other side, who knoweth not, that time is truly compared to a stream, that carrieth down fresh and pure waters into that salt sea of corruption which environeth all human actions? and, therefore, if man shall not by his industry, virtue, and policy, as it were with the oar, row against the stream and inclination of time, all institutions and ordinances, be they never so pure, will corrupt and degenerate. But not to handle this matter commonplace like, I would only ask, why the civil state should be purged and restored by good and wholesome laws, made every third or fourth year in parliament assembled: devising remedies as fast as time breedeth mischief: and, contrariwise, the ecclesiastical state should still continue upon the dregs of time, and receive no alteration now for these five-and-forty years and more? If any man shall object, that if the like intermission had been used in civil causes also, the error had not been great; surely the wisdom of the kingdom hath been otherwise in experience for three hundred years' space at the least. But if it be said to me that there is a difference between civil causes and ecclesiastical, they may as well tell me that churches and chapels need no reparations, though castles and houses do; whereas, commonly, to speak the truth, dilapidations of the inward and spiritual edifications of the church of God are in all times as great as the outward and material. Sure I am that the very word and style of reformation used by our Saviour, "ab initio non fuit