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.

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: They forget that there are sins on the right the said virtues of zeal and the rest; so in know-hand, as well as on the left; and that the word is ledge they attribute unto themselves light and double-edged, and cutteth on both sides, as well perfection. They say, the Church of England in the profane transgressions as the superstitious King Edward's time, and in the beginning of her observances. Who doubteth but that it is as majesty's reign, was but in the cradle; and the unlawful to shut where God hath opened, as to bishops in those times did somewhat grope for open where God hath shut; to bind where God daybreak, but that maturity and fulness of light hath loosed, as to loose where God hath bound? proceedeth from themselves. So Sabinius, bishop Amongst men it is commonly as ill taken to turn of Heraclea, a Macedonian heretic, said, that the back favours, as to disobey commandments. In fathers in the council of Nice were but infants this kind of zeal, for example, they have proand ignorant men: that the church was not so nounced generally, and without difference, all perfect in their decrees as to refuse that farther untruths unlawful; notwithstanding, that the midripeness of knowledge which time had revealed. wives are directly reported to have been blessed And as they censure virtuous men by the names for their excuse; and Rahab is said by faith to of civil and moral, so do they censure men truly have concealed the spies; and Solomon's selected and godly wise, who see into the vanity of their judgment proceeded upon a simulation; and our affections, by the name of politics; saying, that Saviour, the more to touch the hearts of the two their wisdom is but carnal and savouring of man's disciples with a holy dalliance, made as if he brain. So, likewise, if a preacher preach with care would have passed Emmaus. Farther, I have and meditation, I speak not of the vain scholasti- heard some sermons of mortification, which, I cal manner of preaching, but soundly indeed, think, with very good meaning, they have preachordering the matter he handleth distinctly for ed out of their own experience and exercise, and memory, deducting and drawing it down for things in private counsels not unmeet; but surely direction, and authorizing it with strong proofs no sound conceits, much like to Parsons' "Resolu and warrants, they censure it as a form of speak- tion," or not so good; apt to breed in men rather ing not becoming the simplicity of the gospel, and weak opinions and perplexed despairs, than filial refer it to the reprehension of St. Paul, speaking and true repentance which is sought. 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

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.

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;

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 condemu 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 adver

saries 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 iearned. "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.

is a thing no less precious than the union of The unity of your church, excellent sovereign, 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 discerning of seasons, saith, "When you see a shower:" so your majesty's rising to this mo cloud rising in the west, you say it will be a narchy 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 411

are upon it, I thought it not impossible, but that I, as a looker on, might cast mine eyes upon some things which the actors themselves, especially some being interested, some led and addicted, some declared and engaged, did not or would not see. And that knowing in my conscience, whereto God beareth witness, that the things which I shall speak spring out of no vein of popularity, ostentation, desire of novelty, partiality to either side, disposition to intermeddle, or any the like leaven; I may conceive hope, that what I want in depth of judgment may be 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.

doth otherwise determine and order, all actual and full obedience is to be given to ecclesiastical jurisdiction as it now standeth: and, when your majesty hath determined and ordered, that every good subject ought to rest satisfied, and apply his obedience to your majesty's laws, ordinances, and royal commandments; nor of the dislike I have of all immodest bitterness, peremptory presumption, popular handling, and other courses, tending rather to rumour and impression in the vulgar sort than to likelihood of effect joined with observation of duty.

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 amnbulate 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 For who seeth not that many are affected, and take a view; but it is no warrant to guide and give opinion in these matters, as if they had not conduct them. A just ground, I say, it is of deso much a desire to purge the evil from the good, liberation, but not of direction. But, on the other as to countenance and protect the evil by the good. side, who knoweth not, that time is truly comOthers speak as if their scope were only to set pared to a stream, that carrieth down fresh and forth what is good, and not to seek what is pos- pure waters into that salt sea of corruption which sible, which is to wish, and not to propound. environeth all human actions? and, therefore, if Others proceed as if they had rather a mind of re- man shall not by his industry, virtue, and policy, moving, than of reforming. But howsoever either as it were with the oar, row against the stream side, as men, though excellent men, shall run into and inclination of time, all institutions and ordiextremities; yet your majesty, as a most wise, nances, be they never so pure, will corrupt and equal, and Christian moderator, is disposed to degenerate. But not to handle this matter comfind out the golden mediocrity in the establish- monplace like, I would only ask, why the civil ment of that which is sound, and in the repara- state should be purged and restored by good and tion of that which is corrupt and decayed. To wholesome laws, made every third or fourth year your princely judgment then I do in all humbleness in parliament assembled: devising remedies as submit whatsoever I shall propound, offering the fast as time breedeth mischief: and, contrariwise, same but as a mite into the treasury of your wisdom. the ecclesiastical state should still continue upon For as the astronomers do well observe, that when the dregs of time, and receive no alteration now three of the superior lights do meet in conjunc- for these five-and-forty years and more? If any tion, it bringeth forth some admirable effects: so man shall object, that if the like intermission had there being joined in your majesty the light of been used in civil causes also, the error had not nature, the light of learning, and, above all, the been great; surely the wisdom of the kingdom light of God's Holy Spirit; it cannot be but your hath been otherwise in experience for three hungovernment must be as a happy constellation over dred years' space at the least. But if it be said the states of your kingdoms. Neither is there to me that there is a difference between civil causes wanting to your majesty that fourth light, which, and ecclesiastical, they may as well tell me that though it be but a borrowed light, yet is of singu-churches and chapels need no reparations, though lar efficacy and moment added to the rest, which, castles and houses do; whereas, commonly, to is the light of a most wise and well compounded speak the truth, dilapidations of the inward and 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

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 fust

2N

ww

can never keep within the compass of any moderation but these things being with us to have an orderly passage, under a king who hath a royal power and approved judgment, and knoweth as well the measure of things as the nature of them; it is surely a needless fear. For they need not doubt but your majesty, with the advice of your council, will discern what things are intermingled like the tares amongst the wheat, which have their roots so enwrapped and entangled, as the one cannot be pulled up without endangering the other; and what are mingled but as the chaff and the corn, which need but a fan to sift and sever them. So much, therefore, for the first point, of no reformation to be admitted at all.

For the second point, that there should be but one form of discipline in all churches, and that imposed by necessity of a commandment and prescript out of the word of God; it is a matter volumes have been compiled of, and therefore cannot receive a brief redargution. I for my part do confess, that in revolving the Scriptures I could never find any such thing: but that God had left the like liberty to the church government, as he had done to the civil government; to be varied according to time, and place, and accidents, which nevertheless his high and divine providence doth order and dispose. For all civil governments are restrained from God unto the general grounds of

sic," was applied to church matters, and those of the highest nature, concerning the law moral. Nevertheless, he were both unthankful and unwise, that would deny but that the Church of England, during the time of Queen Elizabeth, of famous memory, did flourish. If I should compare it with foreign churches, I would rather the comparison should be in the virtues, than as some make it, in the defects. Rather, I say, as between the vine and the olive, which should be most fruitful; and not as between the brier and the thistle, which should be most unprofitable. For that reverence should be used to the church, which the good sons of Noah used to their father's nakedness; that is, as it were to go backwards, and to help the defects thereof, and yet to dissemble them. And it is to be acknowledged, that scarcely any church, since the primitive church, yielded in like number of years and latitude of country, a greater number of excellent preachers, famous writers, and grave governors. But for the discipline and orders of the church, as many, and the chiefest of them, are holy and good; so yet, if St. John were to indite an epistle to the Church of England, as he did to them of Asia, it would sure have the clause, “habeo adversus te pauca." And no more for this point, saving, that as an appendix thereto it is not amiss to touch that objection, which is made to the time, and not to the matter; pretending, that if reformation were ne-justice and manners; but the policies and forms cessary, yet it were not now seasonable at your majesty's first entrance: yet Hippocrates saith, "Si quid moves, a principio move;" and the wisdom of all examples do show, that the wisest princes, as they have ever been the most sparing in removing or alteration of servants and officers upon their coming in; so for removing of abuses and enormities, and for reforming of laws and the policy of their states, they have chiefly sought to ennoble and commend their beginnings therewith; knowing that the first impression with people continueth long, and when men's minds are most in expectation and suspense, then are they best wrought and managed. And, therefore, it seemeth to me that as the spring of nature, I mean the spring of the year, is the best time for purging and medicining the natural body, so the spring of kingdoms is the most proper season for the purg-"He that is not against us, is with us." In these ing and rectifying of politic bodies.

There remaineth yet an objection, rather of suspicion than of reason; and yet such as I think maketh a great impression in the minds of very wise and well-affected persons; which is, that if way be given to mutation, though it be in taking away abuses, yet it may so acquaint men with sweetness of change, as it will undermine the stability even of that which is sound and good. This surely had been a good and true allegation in the ancient contentions and divisions between the people and the senate of Rome; where things were carried at the appetites of multitudes, which

of them are left free: so that monarchies and kingdoms, senates and seignories, popular states, and communalities, are lawful, and where they are planted ought to be maintained inviolate.

So, likewise, in church matters, the substance of doctrine is immutable; and so are the general rules of government: but for rites and ceremonies, and for the particular hierarchies, policies, and disciplines of churches, they be left at large. And, therefore, it is good we return unto the ancient bounds of unity in the church of God; which was, one faith, one baptism; and not one hierarchy, one discipline; and that we observe the league of Christians, as it is penned by our Saviour; which is in substance of doctrine this: "He that is not with us, is against us:" but in things indifferent, and but of circumstance this;

things, so as the general rules be observed; that Christ's flock be fed; that there be a succession in bishops and ministers, which are the prophets of the New Testament; that there be a due and reverent use of the power of the keys; that those that preach the gospel, live of the gospel; that all things tend to edification; that all things be done in order and with decency, and the like: the rest is left to the holy wisdom and spiritual discretion of the master builders and inferior builders in Christ's church; as it is excellently alluded by that father that noted, that Christ's garment was without seam; and yet the church's

duchy. In the Exchequer Chamber, the lord treasurer is joined with the chancellor and the barons. The masters of the requests are ever more than In which variety, nevertheless, it is a safe and one. The justices of assize are two. The lord wise course to follow good examples and prece-presidents in the North and in Wales have coundents; but then by the rule of imitation and example to consider not only which are best, but which are the likeliest; as, namely, the government of the church in the purest times of the first good emperors that embraced the faith. For the times of persecution, before temporal princes received our faith, as they were excellent times for doctrine and manners, so they be improper and unlike examples of outward government and policy. And so much for this point: now to the particular points of controversies, or rather of reformation.