A SECOND MEMENTO FOR Magistrates. Directing how to reduce all offenders, and being reduced, how to preserve them in unity and love both in Church and common wealth. By W. W. Doctor of Divinity, and one of his majesties Chaplains in Ordinary.   printer's device of Roger Jackson, representing an eagle and eaglet facing the sun over a mountainous landscape (McKerrow 280) 
AT LONDON Imprinted for Roger jackson, and are to be sold at his shop in Fleetstreet near the Conduit: 1608.   

TO THE HIGH AND Mighty Great Britons most renowned Monarch, james the first, of France and Ireland King, defender of the saith, etc.  
MOst dread Sovereign:  
GOd which hath put the Globe of this little world into the hands of your rule, doth in the bottomless graces wherewith he hath embroidered your Sceptre, merit your thankefulest recognition of his divine goodness, in whose bosom their Spring ariseth, and oblige the Christian Nations of your Kingdoms in straightest bonds of loyalty unto your Sacred Person, the next and immediate Conduit by which all happiness is derived unto them.  
Your highness religious affections to the service of God, experienced in those effects of your royal desires with best offices to glorify his eminent and eternal being, hath a most sure promise of blessings from the immortal rewarder of holy works. And for so much as your Majesty in your admirable wisdom studying by all means to continuate the tranquil peace of the Gospel, hath seen it necessary to propose, and by intimation of your gracious pleasure enjoined one uniform order of worship due to God's divine excellency. The Subjects of your Dominions whose tongues are the true witnesses of their hearts, to acknowledge that supreme Power which is in existent in your princely rule, will not fail by their cheerful obedience the true workmaster of happy State, to manifest their religion to God, and submission to your just command!  
If any through a wanton Superfluity of fancy, shall disaccustome their devotive actions from the train whereunto your Laws would range them: God shall in time reveal better things unto their apprehension, and by their industry, whom your Majesty hath deputed for the administration of government, frame them to that method of devotion which in the Prerogative of your wisdom is prescribed unto all.  
In mean time, I know he which shall oppose himself against this evil, now grown headdie by custom and sufferance of time, lies open for the racket of malice to band him into the hazard of undoing, the thoughts whereof seconded with the knowledge of my own disability, to write in a matter of so great consequence, had kept me resolute in my resolved silence, but that my private conscience, and sorrow to see this unnatural distraction, wherein the body doth refuse to follow the will of the head, counterpoized the validity of all other opposite respects, and gave confidence in your Majesty for my protection, who having nothing better than myself to bestow upon your Majesty, do with best alacrity of spirit, devote and give my all, to be disponed at your Princely pleasure.  
God which balanceth the times, prolong the time of your most glorious Regiment, and so strengthen your sacred power in the continuance of that unmatchable goodness, wherewith he hath honoured all your lives time, that when the time of times shall come, wherein time shall be without time, you may be received into his timeless eternity.  
Your majesties faithful Subject and humble Servant WILLIAM WILKES.   

BY THE KING.  
THe care which we have had, and pains which we have taken to settle the affairs of this church of England in an uniformity as well of doctrine, as of government, both of them agreeable to the word of God, the doctrine of the Primitive church, and the laws heretofore established for those matters in this realm may sufficiently appear by our former actions, etc.  
In the mean time, both they may resolve either to conform themselves to the church of England, and obey the same; or else to dispose of themselves and their families some other ways, as to them shall seem meet. And the Bishops and others whom it concerneth, provide meet parsons to be substitutes in the place of those who shall wilfully abandon their charges upon so light causes. Assuring them that after that day, we shall not fail to do that which Princely providence requireth at our hands. That is to put in execution all ways and means, that may take from among our people all grounds and occasions of Sects, divisions, and unquietness, whereof as we wish there may never be occasion given us to make proof, but that this our admonition may have equal force in all men's hearts to work an universal conformity. So we do require all Archbishopps, bishops, and other Ecclesiastical parsons, to do their uttermost endeavours by conferences, arguments, persuasions, and by all other ways of love and gentleness, to reclaim all that be in the Ministry, to the obedience of our Church laws.  
For which purpose only, we have enlarged the time formerly prefixed for their remove, or reformation, to the end, that if it be possible, that uniformity which we desire, may be wrought by clemency, and by weight of reason, and not by rigour of law.  
And the like advertizement we do give to all civil Magistrates, Gentlemen, and others of understanding, as well abroad in the counties as in Cities and Towns, requiring them also not in any sort to support, favour, or countenance any such factious Ministers in their obstinacy. Of whose endeavours we doubt not but so good success may follow as this our Admonition with their endeavours may prevent the use of any other means to retain our people in their due obedience to us, and in unity of mind to the service of Almighty God.  
Given at our Manor of Ottlands' the 16. day of july 1604. in the second year of our reign of England, France and Ireland, And of Scotland the xxxvii. God save the King.   

OBEDIENCE Or Ecclesiastical Union.  
WE have now long time been more disputant, than agent in Religion. and whereas we should study to do what we know, we are set in inquisition to find, what we may believe.  
Such is the supple, and restless volubility of wavering minds, whose licentious fervour, will not admit strength to ground and settle them in dutiful obedience unto a stayed rule: That there is no Error so absurd, but some do embrace it; No Paradox so incredulous, but some do believe it; no Action so irreligious, but some do countenance it; not any Sentence so certain, but some by contradiction, do call it into needless and subtle dispute. That which wrought much hurt amongst the ancient Christians, 
Procopius lib. 3. Goth.  hath greatly troubled the State present, and would dangerously hazard the government both of Church and Commonweal, if Princely determination had not prevented it.  
\ To dispute, and by trial of disputation to strengthen the weak, as Saint Paul did with the Christians at Troada: or to convince the errant, as the Saints 
Act 20, Euseb eccl. hist. lib. 6. cap. 24. Trip. lib. 1. cap. 11.  did; Augustine with Poscentius: Sabinus with Photius, and Origen with Berillus: or to determine things doubtful, as the religious and grave reverend Fathers did in their counsels and Synods; or to settle the Peace of the Church as in the colloqui at Ratisbonn 
An. 1541. An. 1603. ja. 14.  appointed by Charles the fift; and it pleased his Majesty in the late interlocutory conference, with the Lords, Bishops, & others of the clergy, at Hampton 
Aust. lib. 2. cap. 13. & 14. contr. Crescon.  Court, hath always had special approbation.  
But yet (if I may in the liberty of a humble spirit, freely speak, what some of you, (the brethren of the new-fangled faction) in the merit of your contentious disposition should patiently hear) to live in obedience to orders, orderly by judgement of decision established, is more answerable to faith, profitable for the Church, and honourable for our calling.  
By the first, we bring light to the truth, and confirm knowledge: by the second, we give life to the truth, and after our example direct others in the religious service of God; a duty amongst all Offices appertaining to man, most excellent and most deserved; whether we consider the bottomless graces wherewith Heavens hand hath embroidered our state in general; or unfold before ourselves, the unspeakable blessings he hath enfolded upon us in particular.  
My private life hath given me the right hand of Opportunity, to read what hath been disputed, and finding the christian cause become more contemptible, for that the rules of Government have been so disputable, do (without all partial construction of what I have read) in singleness of heart, wish that the spirit of singularity in some particulars of you, giving place unto public judgement, had rather by duteous actions conformed itself unto Authority, then by unjust opposition, endeavoured for licentious liberty.  
Action is the best blazoner of virtues virtue; The truest approver of Learning's value. The soundest witness of hearts desire; and then worthy principal acceptation. When it worketh by the Line not of opinion, but of judgement: not of private fancy, but of public rule; patternd unto us in the laws both of God and men.  

§. 2.  
The just constitutions of lawful Princes, are the settled boundaries of duty unto their Subjects, and do confine every man within the lists of his particular obedience, as the landmarks in the fields do limit out their inheritance; He which 
* Deutr. 27.  removed these was held accursed. Consider I pray you whether he who uncharitably offendeth against those, can in his offence be reputed blessed.  
The determinations of God, are the uncontrollable warrants of power unto Princes. The infallible rules both of their duty unto the highest ruler, and authority over the greatest that are ruled.  
Rules made known unto them, not so much by the dim light of nature, as by the everlasting director of holy actions, in the evidence of Scripture, wherein are the truly honourable instructions for higher powers to command their subjects, and most honest directions for Subjects to obey higher powers.  
Unto the King it is a pattern and card to guide 
Austin. lib. de vera relig. cap. 31. vida. lib. 2. de Reip. dignit.  by; unto the Subjects it is a light wherewith to judge aright of the laws under which they live. So that whatsoever is good in the laws of Princes, or commendable in the duty of subjects. That same is as it were copied out of, and justified by the eternal law of God, by whose powerful grace Kings do reign, and by whose gracious influence Princes do 
Sap. 7.  decree righteousness.  
If you had made this law the chief head and principal ruler of your actions, and held it so ordinary in your thoughts, as it was common in your talk; it would have bred in your religious minds, a dutiful estimation of Princely offices, and made you respective of public observances, if your minds be religious, this being an Axiom invincible, that nothing is more ancient in the laws of God; nothing more pregnant to advance common good, than obedience.  
First, to God, the supreme guide of this worlds mass, to whose sovereign power all flesh must stoop, and to whose will all kingdoms do owe conformity, in that he requireth.  
Secondly, to the King, sent of God to be the 
* Rex dei figuram inter homines representat. Diotogines lib. de reg.  representer of his Majesty, and the 
† Plutar. li de doctr. principis.  Lieutenant of his regency.  
The memory of which subordination, as it serveth to drowned all self conceit, that may hold the King with admiration of his sublimity, and strengthen him against all adversary means which interrupt him in the exercise of that high duty, the divine goodness requireth of him: So it doth (obedience to God preserved) bind us generally, without exception, and particularly, without respect of person, to obey him, cheerfully, without cunctation, and readily without inquisition, what he ought or may command us to do, whether it be in causes Ecclesiastical or Civil.   

§. 3.  
That Princes may command the observation and practice of religion in their Realms, dominions, and kingdoms, according as God informeth their consciences by the direction of his alteaching spirit, and rules of his sacred word, in the hands of those Priests, whose lips he hath sanctified, to be the treasuries of his wisdom, is by the united practice of all commonweals, manifestly convinced, and hath evidence in the testimonies of the best common-wealths-men.  
Amongst all things incident into the actions of men, there is none more excellent, than Religion saith 
a In Epinenide.  Plato: In it, our chiefest good consisteth, saith 
b Lib. 3. cap. 10.  Lactantius: It is the unmovable foundation of Princely honour, saith 
c Lib. de recta side ad Theodosium.  Cyrill. The safest defence of public state, saith 
d De conception digestorun.  justinian. The richest storehouse of man's felicity, saith 
e Neceph. lib. 7. ca 46  Constantine. And therefore aught to be the 
f Inter caeteras solicitudines quas amor publi. us previgili nobis cura indixit, precipuam imperatoriae maiestatis curam esse perspicimus. verae religionis indagiman. lib. legum Novel. tit. 2.  chiefest care of majesties Empire, saith Valentinian. In deed most worthy to be the highest care of all cares appertaining to Pincely rule, both in respect of the Prince and of the People.  
In respect of the Prince, for by religion, and 
* Rex orat habita in Senat.  works according thereunto, God is moved to give life unto their counsels, perfection to their endeavours, and settlement to their thrones; for which cause, the more eminent they are in regal Authority, the more vigilant they ought to be in religious piety.  
In respect of the People, for that the happiness of our lives doth primarily and principally consist in the well ordering of our lives, according to the rule of his will who did at the first imbreath life. And when our wills do yield to the regiment of his will, whose service ought to have the highest care of all cares, appertaining to this life. We are sure to reeave at his merciful hands, all things necessary for the conservation of life, his providence to guide it, his wisdom to instruct it, his patience to support it, and mercy to provide for it, with that fatherly affection, which affordeth his creatures to serve, and Angels to guard us. All which prerogatives our lives enjoy, like so many Testimonies of his love, given by the influence of grace to make them happy, as the observation of Piety doth approve them to be holy.  
So is Religion to us, the top of all public good. To the King, the most valued sacrifice of reingration to God, both to the King and us, the best assurance of our secular happiness; and most sufficient remonstrance of celestial blessedness.  
In the acknowledged knowledge whereof his 
Proclan. 24. Octo. 1603  Majesty knowing no greater means than Religion, to make evident the sight of heaven, and in the judgement both of men and Angels, his thanks to God, and love to us, amongst all negotiations of State dependent upon his charge; sithence the Imperial Crown of this Realm descended unto him, (Committing his own private) laboured, first to settle the affairs of Religion, and service of God; his sole Sovereign Lord, by whose only goodness he holds the Royalties of his prerogatives, the excellency of his calling, the security of his content, the prerogative of his security, and glory of his kingdoms.  
Secondly, to reform (not the State of the 
Proclan. 16. july. 1604.  Church, formerly by Law established, as if in any material point he had found it defective) but the troublesome spirit of some persons whose only contentment resteth, in the prosecutions of their own fantasies, and by his judicial authority, made known in his admonitory declarations, to enrayle those parts of our Christian duties, which novelty with disdain of Antiquity had licentiously violated.   

§. 4.  
Wherein as his Highness hath given us many singular Testimonies and evident assurances of his Princely resolution, what reason have (you of the faction) now that his Highness hath deliberated, and upon deliberation promulged the duty which each part shall perform, to refuse the duty imposed? What just and sufficient cause are ye able to allege wherefore you should not absolutely condescend in this business, to have your opinions overruled by his definitive sentence?  
You cannot misdoubt the sufficiency of his judgement, thereof you have already received so good a taste, as that you confess him, (he thanks 
Humble petition.  you for it) able of himself to judge the equity of your cause.  
I will not wrong you so much as to think that you make any Question of his, either 
a Leges sunt public. vitae praecepta quibus nos omnes obtemporare semper opportet, sequiden omne bonum & equitatem ipsam perpetuo spectant atque ab eo qui iubendi & exequendi potestatem habet, proponuntur. Biesius lib. quart de repub.  Authority to command, or power to execute what he doth command. The whole body of this realm, and every particular member thereof, either in person, or representation, have with one full voice of tongue, and heart, acknowledged his rightful Sovereignty, and their obleaged duty, unto the last expense of blood, so that unless Obedience be in your mouths, as justice sometime is, in the mouth of a Lawyer, and not as it ought to be, in your hearts, and affections, you will not like blasted Branches fall from that body; but with genuine Submission (not distracted by over-pleasing service of yourselves, nor mollified, with that too much reputation of self conceit,) refer your lives to his Laws; your desires to his will: and your opinion, to his judgement.  
If you consider his laws, herein he hath performed such godly care that we may say of them not as Polydore did of the conquerors: Magis sunt ex usu Principis quam populi: But as Moses said of the Laws of Israel: There is no Nation so great that hath ordinances, and laws so righteous, this being the chiefest endeavour of his highness desire, to have the works of Religion reverendly performed, the causes of his Subjects, uprightly determined; and the judgements of his Kingdom evenly balanced. All which are actions of most high and admirable merit, whereunto the hearts of mighty Princes ought continually to be fashioned.  
Of these premises (if you will spare me the weakest of most) and let some one, or other goodman, if you will, make illation, behold, the man that was so discursive upon the method of Obedience. (Goodman he was, and you reputed him for a goodman,) doth in the zeal of that reformation you desire, conclude, that to disobey a King, so complete in all princely endowments: so wise, in counciling: so powerful in commanding; so respective of public good, and devotive to the service of God, must needs be condemned forwicked and ungodly rebellion, 
Pag. 114.  And (if you please to make him judge in the action) deserveth justly to receive God's punishment, 
Pag. 112.  which as the Apostle threateneth is damnation. 
Rom. 12.    

§. 5.  
You do not I hope think yourselves exempted from the inbarment of this policy, that you should as men lawless with so strong opposition, refuse to be guided by his laws. They are the wings under which the good do fly; They are the yokes under which the evil do labour: Well borne minds will not deny them, well bred men will readily accept them, And free generous spirits endeavour conformity with them.  
If you will be free, obey the Law; If you take away the Law, you take away liberty, we 
* Libertas aufertur, ablato iure ac legibus: Dionysius Hallicar. lib. 7.  therefore obey the Law that we may be free. 
† Cicero in oratione pro Aulo Cluentio.   
Free, not to do what we list, 
a Nullus sensus privatus, rerum mensura est. Plato. nec libido. Euripides.  Lust is no line to level liberty, nor was fancy at any time the true measure of duty. But free to do what reason shall by public Ordinations enjoin; which because they are common to all, (although the Law of the 
b Lex Alexandri Imperatoris.  Empire do free Princes from the solemnities and formalities of them). His Highness doth with Princely resolution, and you should with 
c Salomonius li. 1. de principatu.  reverend admiration, acknowledge them for the rules of your actions.  
If you yield then that Obedience which in justice they exact, and perverseness only will deny, you shall be embraced as men rightly indenized in Loyalties prerogative. But so long as you stand out against them, that Obedience hath her let, and incompatebilitie with you, your tumultarie Agitations will give you the imputation of disloyalty to the King, repugnance to order, and enmity to the Church, which requireth your zealous labour to maintain it, with the religious employments of your virtuous and peaceable endeavoures.  
Plead not exemption, when the Apostle placeth every soul under subjection: Ye are, questionless ye are, marshaled within the lists of this order, and whatsoever Privilege you assume unto yourselves, you have in this, no preeminencie above others, but are with like bands subjecteth unto Sovereignty: Pleaseth it you to withdraw your thoughts from the opinion which possesseth you, and entertain your studies, with those foregone Examples of religious Churchmen before time. You may in their lives, (and 
Basil. epist. prima.  the histories of God's Saints, are the lively examples of God's commonwealths,) as in a Gallery of pleasant Pictures, see the vive Images of loyal spirits, conforming themselves with all submission; Aaron to Moses; Zadocke to Solomon; Gregory to Maurilius, etc. Reverend Priests to their lawful Princes, as they have proceeded in Church business.  
You may see the holy consort of God's devotives, with all humility defraying the tribute of their most due service to heavens Majesty, not as fancy conceived, but as the authority of their Superiors, (strengthened with his power who hath sovereign superiority in all causes) prescribed.  
You may see the Christian armies and Soldiers, sacred unto the service of our blessed Saviour, in the dissemination of his everlasting truth, though equalled in unity of Ordination, and united in ministerial equality, yet performing their humble and virtuous obedience, to them of their own society, whom only Order, the preserver of all things had differenced in dignity.  
You may see our fatherly guides-men of honourable place, ancient years, & reverend behaviour, gathered together in Counsels and Synods (the assemblies of divine Ordination to strengthen our spiritual commerce with the free use of sacred consultations) advising upon, and prescribing orders, for the Propagation of religious doctrine, and establishment of holy discipline.  
All which their sacred resolutions and holy sanctions, were no sooner intimated unto the Christian world; but you may see them with unquestionable obedience received by Princes, as rules of their devotion, regarded by Priests, as the Canons of their practic religion, and followed by the People, as the lights of their Christian conversation.  
What the reverend Fathers of the Church decreed then, was as much reverenced by the best Princes, as the best decrees of our reverend Fathers now, are basely contemned by the worse Subjects, (and with you of the faction) the persuasion of your own sufficiency, to know and perform the duty which doth most fit you in your perochiall residences hath made them the more contemptible.  
I know that Nature hath interessed every particular of you, 
a Qui libet est rei suae moderator, rector & arbitrer. in le. in remandata mandati. Lex respicit ordinem ad bonum common. Aquin. lib. 2. q. ●●.  with ability to prescribe rules unto yourselves, in your private actions; but those rules are not laws to bind others, because they have respect more to your own private, than reference to the public good; and Nature's self, which hath previledged you with such prerogative, doth disannul the liberty, if your rules be repugnant to the laws of Superiors: which gives me hope, you will make no more appeals from your Ordinaries unto yourselves, but as men conformed to better advise, accept directions from our grave Prelates, the most competent judges of decency in this case, and with sobriety perform the Offices of your Ministry according to the prescript of holy rule.  
It is safer to leave the Pains of your conduct unto the Law, then unto liberty; and more honourable to order your designs with correspondency to a stayed rule, then irregularly to work by the prescript of fancy, the mutual impartment of Christian 
johannes de Turrecremata.  civility, being then most rightly administered when it is communicated by the line and level of justice.  
Wherefore sith it hath pleased God to endue you with capacity of discourse, and make you not servilely subject to command, as beasts: but voluntarily 
Eccles. 15.  inclinable to reasons dictates, as men; do not suffer affection stubbornly to carry you away, but (as you are men of judgement,) when judgement doth not give order and direction for the producement of your actions, distaste the very Propension that leads you unto the action.  
Questionless you could not walk in this way of singularity, nor so irkesomely contend for things so much prohibited, but that you permit your understanding too much reflex upon yourselves, and who will marvel when the admiration of your own skill shall hold you, if the conceit of your obedience be drowned in your own conceit. But you are the true Philodoxes of your own opinions, and will I suppose rather hazard an opposition to the Good of the Church, and peace of the Country, then have your zeal guided by the limits of any laws.   

§. 6.  
The more eyefull aught you the civil Magistrates to be over this creeping and encroaching evil, that error by Schism break not, what truth by authority hath builded.  
To preserve the peace of the Church is a special prerogative belonging to the supreme power of the highest commander: and all be it in his Royal person there be great excellencies, (his Princely mind being enriched with so many heroic and divine virtues) yet because one, as one cannot possibly govern many, his Highness hath with Kingly indulgence communicated part of this royalty with you, and instiled you justices of peace, that the mention of your names may put you in mind of your duties for the conservation of peace 
a Sicut vita in homine, ita pax in regno, & sic sanitas nihil est nisi temperantia humorum, sic pax est cum vnū-quodque retinet ordinem suum, et sicut recedente sanitate tendit homo ad interitum? Sic discedente pace regnum tendit ad desolationem, unde ultimum quod attenditur pax est. unde Philosophus inquit sicut medicus, ad sanitatem sic defensor respub. tendere debet ad pacem. Aquin in mat. cap 12  without which if so be it were possible that all other compliments of common good might be had in their full perfection, nevertheless the commonwealth that should possess them, divorced from concord, could be but a spectacle of commiseration. Even as that body which adorned with sundry admirable helps, wanteth health the chiefest thing that nature desireth.  
Prosperity honoureth Peace as her parent, and the prosperous peace of all well ordered commonweals, doth acknowledge religion for her chiefest stay, as well in regard of that blessed protection which Gods merciful hand bestoweth upon them, who faithfully serve him, as also for the serviceable disposition which Religion worketh both in the governors, and them that are governed.  
When they from whose abilities the duties of command and service proceed, do with constant resolution of mind, acknowledge Heavens divine Empire over all, and with assured confidence repose in the assistance of God Almighty, that inflameth them which are in place of authority with desire to resemble God in the action of common good, and humbleth inferiors with reverence to acknowledge their rule by whose industrious labours the Rivers of that good are set open unto the commonalty.  
It qualifieth the Magistrate to rule with consscience, in the dread of his judgement, whose providence is the producer of order; it maketh the subject for conscience, willing to obey, fearing the severity of divine revenge, which followeth them that are wilfully disobedient unto order. So conscience the daughter of Religion, keeps them both, awful to serve from that which is right, & makes them diligent observers of all effectual furtherances of the Church's peace, the sure conservatory of kingdoms happiness.  
For which cause, the best commonwealths men, always had in detestation this bitter strife and envying, whatsoever the differences were, from whence it did arise, and with special care endeavoured a universal and uniform agreement in religion. The united and monacord practise, whereof, hath the happy condition of public society, so closely woven into it, that neither can be, where both are not.  
If I should endeavour the illustration of this, by matching it with the contrary in former succession of ages, I could produce many fearful miseries, which both Church and commonweal, have sustained by the restless affections of disagreeing minds in matters of this kind.  
Pleaseth it you, to set before your eyes, the mischief wherewith the Western Church of old, 
Proclam. in Scotl. 1582  and our late neighbour Church (now by a most blessed union most happily incorporated) hath been perplexed by the same plausible and fair pretences, you shall find just cause to fear, lest your readiness to favour proceed of such consequence, shall cause this kingdom to feel those evils 
* Facilius impeditur acquirendum quam impediatur acquisitum. ff. de his quae sunt sui vel alien.  which hereafter cannot be so easily remedied, as by your wisdom now they may be timely prevented.  
You cannot but see what hatred this difference in opinion concerning the compliments of Church actions, hath already caused amongst many, both of the Clergy and laity.  
Do you not see what opposition, what distraction, what division hath grown from this variety, what passions have been stirred, what quarrels prosecuted, what disgraces offered with mutual exchange to either party; what petitions have been framed? what companies assembled? what lawless private subscriptions required against subscription lawful and public? what parts have been taken? what conceits urged, and calumniations suggested, no less to stop the stream of the Law, then to take away all ornaments of comeliness, and means of difference in Ecclesiastical order?  
Seeing these inconveniences, you must needs see, that a continuing distance of Ceremonies, will occasion through continuing variance of minds, continual hatred, the mother of sedition, the mother of tumult, the mother of insurrection, the mother of depopulation and ruin. Wherefore that you may with less trouble prevent a more stirring and actual infection, show your special care to appease the disturbance, suffer not mischief to grow to head by your heedless regard, or private supportation of these too familiar evils, but do your uttermost endeavours to remove these bitter Antipathies.  
\ In time (Gentlemen) in time, in time, lest when the bridle of Obedience is broken, and the plumes of Pride have mounted newfanglisme so high, that it both can and will, either by fraud overreache, or power overbear the Laws whereunto it should be subject, you labour in vain to cure the 
Annosa passio medicamento momentaneo non curatur.  wound; Old sores are not easily cured.  
So long as the blithfulnesse of your aspect reflexeth upon them, they will endeavour so much as in them lieth, quite and clean to banish from their cogitation, all that may sound unto conformity. But if you withdraw your hand, and leave their actions unwitnessed by your Liberality (which is well known to have drawn dry the fountains of some men's wealth) for such men's sustenance and relief, they will follow the things which now they shun, and more ceremoniously perform the function which belongs to this pre-eminence.  
Truth will not permit them to be so ignorant, as they would, and the want of your side propts, will make them study to go upright as they ought, etc.  
If they had not in some places received so many Testimonies of affection from some of you, their endeavours had long since moultred between their fingers, whether those some have affected and followed this course, in desire to uphold opposition against Bishops, or to seize one the remaining patrimony of holy religion, I have not attained so perfect a sight, that I should enter into your breasts, where lodgeth the knowledge of your will & worth. But I fear and would God I might but fear, lest that these which do so earnestly solicit for Innovation, and persuade the change of a known old good, under the pretence of a new better, do level at nothing more than that all things in this settled State, being disorderly huddled, themselves may glide through, whilst others do fish in the troubled waters.  
An Action of such general detestation in the eye of every wise understanding heart, and of such eternal prejudice to peaceable government, that I list not to cast the least aspersion of such staifull ignomy upon any of you.  
Opinion itself, in some Newfanglists (both Ecclesiastic and Layicke, bewitched with strong enchantments,) labours under the countenance of hatred unto Ceremonies, without any more ceremony to impoverish the Church of her Princely endowments, and disable Majesty in the prescription of Orders for Churches rule: And sith their labours could not so long continue, but as they are the marks of faction, and instruments of division; The King (who is the head of justice, from whose power Authority is derived unto you, his subaltern and subordinate both justices and Magistrates) hath with special words required you, to afford no supportation unto the factious ministers of that bewitched opinion.  
Peaceful rule, is more pleasefull to him, and when you please, to yield the performance of this required service which you duly own him, their submission unto that rule, whereby our devotive actions in the service of God are to be framed, will crown his Princely regiment with a blessed union of wills, and consent of desires betwixt God and ourselves.  
The breach of this union makes a breach of peace, by scandal in deed, contention in speech, and Schism in outward behaviour, a sin 
a S. though 22. q 39 ar. 2. ad. 13.  of all sins which may be against our neighbour most hurtful, and the 
b S. Austin. lib. 2 de bap. cap. 6.  greatest, because it is against the good of the multitude; so that you must 
c Edw. 3. An. 1.  needs acknowledge it to be within your ward: and as in your quarter Sessions you 
d Mai. Fitsharb.  ought, in your private Sessions you may enquite of offences in this cause committed.   

§. 7.  
And sith that you of the Graund-Iuries, together with the Churchwardens, in your several places, have the inquisition of these things given unto you in charge. If you be persuaded the cause why you were first instituted, was that the truth might have the better evidence: if you know that you are chosen to be instruments of truth, that you are intelligencers for the commonwealth, that you are the ears and eyes of justices and Ordinaries. If you mark how the laws concerning these matters of the Church, are opened before you, and openly given you in charge, at the times both of visitation and Session, to the end, not only yourselves may be truly informed, but every other which heareth it, may with God and Angels witness with, or against you. Take heed I beseech you how you neglect so great a duty.  
My ear did tell my soul a wonder, when it heard that in such a settled State, neither the Bishop in his visitation, nor the justices in their Sessions, could (for these many years) have notice given them of such exorbitancy, either by presentment or indictment.  
But know, o know, that when you lay your hands upon the sacred book, to teveale unto justice what is done amiss, to the end that judgement might reform it. The concealment of these misdone things shall be more dear to you, than the penalty can be grievous to the party indicted, or presented; for by you, the party delinquent may lose his mortal and fading both goods and livings: but you fill your lives with shame, your state with danger, your names with ignomy, your houses with blood, your hearts with distrust, and forfeit your Souls which by oath you have pawned to God's divine justice.  
But poor souls, the motive cause of this offence by concealment of things indictable and presentable, is not in yourselves; it is the pleasure of your rulers which doth carry you as the wind doth drive Feathers which way they please, and ambition of your Pastors, who to cover their own faults, and uncontroulably to continue their faultful practice, do labour to make you without conscience, as Idols without sense.   

§. 8.  
The more worthy blame are you (the associates of this New-fangled faction) to misled poor deceived souls into such unhallowed actions. Dispense with their oaths you cannot, and how you will excuse them of perjury I see not.  
You hoodwink your simple agents with facility of glozing speeches, and bear them in hand, that such and such Articles shall not be given them in charge. And have you indeed at any time indented with the Bishop, or compounded with his chancellor or Archdeacon, to limmit the charge which they give (according to the prescript of your content)? then have you received too much favour of them, who have least reason to allow disorder. And it may be truly said, such halfe-waking Governors, have given you, both heart and hand to cross the Law in practice, with the practice of your laws in devise, how ever you have complotted with them, The King is little beholding to you, or them.  
For either such Guardians of the spiritualties do follow the execution of their offices, only as a Trade with unconscionable thirst of gain unto themselves, more than with desire to advance the common good of the Church. 
a Au●●itia matter est omnium malorum, & maxim cum in animis non privatorum sed magistratuum innascatur. justin No●ell. Const. 8  And nothing doth more dazzle the eye of judgement, or unstrengthen the band of duty, than covetousness: specially when she is sovereign commandress in the minds of such ordinary Magistrates.  
\ 2 Or, they think these Cannons and Constitutions (the due observation whereof is committed to 
Subdito fat non est legem iniquitatis prostringere. Ulpian.  their trust) are not good. And to accuse the laws of that iniquity which could never as yet be justified by any their contumelious invectives, is a defect unbeseeming their Authority, whether we consider their places in relation to higher powers, whose hands they are, and therefore with united hearts should set forward the execution of orders prescribed: Or in reference to others whom Law hath confined within the borders of their jurisdiction, amongst whom they should be fathers and fauters of unity and order.  
3. Or themselves are Puritans in heart, and then they ride the road way of Atheism, in keeping those their dignities, Rooms and Offices, so much contrary to their puritanized opinion.  
4. Or they conceive it skilleth not of what sort their religion be, or with what different variety they perform those religious duties which in reason and conscience they own to Godward; And yet the very Turks keep themselves in one and 
Azor. 26.  the same inviolable uniformity of service to that one God whom they acknowledge not, permitting 
Azor. 47.  any dishonourable alteration. Because they know that to serve in the least points which they 
Azor. 13.  are persuaded to be true, is error in itself and enmity to God.  
5. Or it may be justice concealed, or unjustice unseen, is all one, or of small difference with them God forbidden such an opinion should ever enter a man's understanding, who hath the honour to bear the name of a Divine, or Lawyer. If that were true, a man need not to keep in rule and order the operations of his soul, which is the true seat of virtue, but 
a judex non potest mutare penan a league statutan. l. final. ne sanctum bapt. iteretur.  only endeavour to be just so far forth as it may come to the knowledge of men, and from such no good service may be drawn or good expected. For where Impiety is justice in the ruler, all kinds of treacheries are open to the inferior.  

b Legislator minimas dunt●xit mulctas judicibus committat. Plato. l. 9 de. l. ne in rebus maioribus arbitrio proprio judices abutantur, & legibus sapientiores se este arbitrentur. Martian l●ad Turpilianun.  6 Or they suppose their authority invested with Power to pardon, where the Law doth punish; if their supposal run upon those penalties, which the Law hath left attributary to their discretion, the supposition is allowed. The least amercements, fines and penalties are left to them, (small things in the eye of the Law, are as nothing) And those not many, lest any man should seem wiser than the Law, and through liberty in small things, abuse his will in matters of greater moment. But where the Laws with special words have entailed a punishment upon the fact committed against their rule, they cannot without sin remit or dispense in it. The Laws are above them as they are above others, and must be Lords of men, not men Lord, of them.  

c Leges hominum non homines legum dominos esse oportet. Pausanius apud Plut.  Your actions (my masters of the faction) may colourably give our Rulers the imputation of such partial and unapprovable government, but howsoever you stroke and smooth your followers with comfort of your pretended interest. In those rulers no man charitably minded will suppose such dejection of mind in men so grave, so learned, as to glean in your fields what should relieve them, or learn in your Schools that which may direct them.  
I look more to the insight of their judgement, which cannot but see their own fall in your rising, their ebb in your flow, their weakness in your strength, their no-being when you are: and therefore sithence Silence argues consent; and sufferance of error, gives demonstration of error, in them that suffer it: If I were worthy to counsel them, (who are so wise in all the counsels of the Law) they should, first, withdraw the veil wherewith you do labour to cover the Law. 
a Consentire est facere cum possis arquere. Glossa. ad Rom. 1.  He which smoothereth the light of the Law from others, doth Eclipse the light of conscience in himself.  

b Qui alios ab errore non revocat, seipsum errare demonstrate. Cap. qui alios de Haereticis.  Secondly, see and procure so much as in them lieth all and every Cannons and orders of the Church to be in all points duly observed. He who in the extent of his Government, neglects the observation of that which the Law councils, his endeavours have their issue in uncurable inconveniences.  

c Boni ipsorum conatus in exitus imedicabiles de sinunt. joseph. in proemio antiq. judaicarum,  Thirdly, not spare to execute the penalties in them severally mentioned upon any that shall wittingly or wilfully break or neglect to observe them. The execution of the Law is the life of the Law, and when the law of public constitution hath lost his place, private fancy will breed disturbance of peace in every place.  
Fourthly, not measure the validity of ordinances by the sleight conceit which you have of things commanded, but by the common good, for which they are propounded and published. Upon the head of the Law all specialties of common good are dependent: He which remembreth this, cannot but hate 
Opportet odisse illos qui scribunt decreta contra leges. Eschin. contra Clesiph.  them whose pens are ready to write decrees against the Laws, and with all industry endeavour so to draw the Circumference of his government, that every line of the Law may have his union in the center of obedience to the settlement of common good.   

§: 9  
For my last counsel, they are beholding unto you, whose thoughts floating up and down the faddomlesse bottom of your unsteady conceits, have (according to the model) enstamped the Cross, 
Learned disc. pa. 122  the font, and the Surplice, with the note of trifles. The more wantoness have you been, and the worse is your example so stubbornly for trifles (as you term them) to occasion the contempt of Authority, and to raise such unexcusable hot contentions 
Learn. disc. pa. 75.  for trifles.  
The quiet repose of the Church (to which you ought to live, rather than unto yourselves) requireth you: First to accustom your minds even in trifles to regard the authority of Laws; The long permitted contempt of lesser things doth give heart of boldness to the contempt of greater.  
Secondly, to compose your labours in subjection to his rule, by whose supreme authority they are commanded, and upon whose favour next under God the flourishing estate of the Church and Gospel of jesus Christ hath his dependency. Know you not 
Obedientia est praetiosa & praeclarissima regum veneranda corona: sine qua non veri reges sed ut privati erunt & reputabuntur sine corona. Feretius de re militari. pa 88  that the honour of the King consisteth in the loyal hearts of his people, that their true obedience, is his Crown and dignity, then can you not but know, he that hindereth or denieth obedience, deminisheth the dignity of his crown: A vice which no good heart can so much as conceive without horror.  

* Lear. disc. pa. 76.  A Schoolmaster of yours hath said: It is the duty of a true Pastor, to observe those things which are commanded by the lawful Authority of the Church, concerning ceremonial matters for order, and comeliness sake and edification: and not to control public Authority by his private judgement. If you would frame and model yourselves by assay of action suitable unto this lesson, your obedience to the holy ordinances of the Church, would give us a sound testimony of your honour to the sacred word, by whose special warrant her laws do exact your obedience. But herein you have not as yet enfeoffed yourselves. Therefore if I shall portray the substance of the discoursers judgement, and set it forth by those colours under which you have quartered yourselves, You must either by your disobedience conclude, that the Authority of this Church is unlawful, or by your invectives against the authorized ordinances of this Church, exclude yourselves from the number of true Pastors.  
Take which you will, the choice is yours. Upon the first I think you will not adventure; and the second, is too much unpleasing unto your expectation, yet worthily cast upon you, by that good spirit which directeth your fiery tongues in the heat of your zeal scandalously to inveigh, and malapertly to control the State of this Church so happily established, only therefore because it concurreth not in opinion and sentence with you.  
You control the Government, and censure it to 
Admo. pa. ●5. Hay any. pa 13.  be Antichristian: You control the State, and charge it with maiming and deforming the body of Christ.  
You control the Rulers and Princes, and call 
Gilb. to Engl. & Scotl. pa 5. 9 11.  them traitors, destroyers of their spiritual Fathers, Consumers of their country. Rebellious children.  
You control the Lords of the most honourable privy Counsel, and accuse them of violent oppression 
Epis. from Scotland before reform. no enemy. pa. 3. 4.  of God's Saints. Yea you brag, that you dare control them, because you know of no power but from above, and their power as all their force is bend (you say) to bereave jesus Christ of his government.  
You control the Laws, and judge them to be 
Fen. atque Bridges. pa. 5. Suppl. pa. 95.  Sanctuaries of all wickedness in this opposition against you. You control the judges, and blame them as suffering impiety, to bear sway against the majesty of God.  
You control the Parliament, and condemn it 
2. Admo. pa. 3.  as a Court where all honest men shall find lack of equity. You control the Convocation house as a 
Throgin. dia. 4.  house of Devils, and account the Clergy there assembled, intolerable oppugners of God's glory.  
\ You control Bishops, and call them incarnate 
Hay any. 28 udal. dial. 1  devils; bastardly governors; enemies to God; the relics of Antichrist; the plague of the Church: and report 
Cartw. 2. repl. pa. 414  the best of them to be less honest, than the worst Puritan.  
You control the Ministry, and deny it to be 
Admo pa. 2. 4.  a right ministry of God; The ministers for the greater number, you term ignorant Asses; filthy Swine; 
Preface to the Deni.  Popish Priests, halting Neutrals, Forlorn Atheists: amongst whom (when your spirit is Searcher) nothing 
Gllby. pa. 20. 3. 30. 53. 89. Epist Fr. Scot before reform. no enemy. etc.  else is to be found, but a troup of bloudy-soule murderers, and sacrilegious Church-robbers.  
You control the whole Commons and Inhabitants of this Realm, (who directed by the Churches public order, do make reverent esleeme of ancient observances, according to the religion now established) 
1. 2. admo.  And sentence not only them, but those also 
Danger. posit. l. 2.  which go unto their Churches for Infidels. By which means you make the Catholics to balk our Churches.  
There was never any State more Turckishly handled 
Suru. pa. 56  by unchristian calumniations, than this State hath been, and yet is, by divers of you our Genevating passavantians.  
For whereas the King in his princely persuasion of that profitable use, which the whole Church of this Kingdom may have in the due observation of the Cannons and Constitutions agreed upon, hath by his Royal command, commended them unto our practice. There are of you, and is one special Archfactioner 
Rector ecclaesie Elaundunensi●  amongst you, who daily exclaimeth against them as Popish and Superstitious, disclaimeth their execution, as sinful and damnable: and as if he would strike up the Drum unto Sedition, doth under a high commanding form, adjure and charge his people to join and hold with him: what should make him so much to forget his duty to the King, humility to the Church, charity to his neighbours, and mercy which he oweth to himself, his wife, and his children? I will not now examine: but if he had kept his orderless opinions private, and not made them the common subjects of public discourses, to frame in the hearts of his hearers a dislike of the state present, and fancy of his faction; it would have been (in my poor opinion) though no way approvable yet more pardonable.   

§: 10  
Such contumelious maledictions (you the Majors and Magistrates of his highness Cities and Towns corporate) do hear many. What may hinder that you will not, or doth affright you that you dare not, but make approbation of every both speech and action, whereof they give you evidence; is best known within yourselves, where no eyes do shine but yours.  
Your authority to see the Laws of God's worship 
Cartw. 1. ●eply.  duly executed, and orders of the Church reverently observed, hath the clear light of general acknowledgement. And if it were so freely performed by you, as it is fully permitted to you, these ill-languaged Novellists could not have gotten such gentle audience in your public assemblies, nor disobedience to Ecclesiastical Constitutions so much tainted the reputation of your Citizens.  
It must not be denied you, that our Fathers never had any society so warrantable for institution, or wise for government, that could retain all her parts in due obedience. Man's will is by Nature averse from all obedience to the sacred Laws of his Nature, and in the depravation of his mind, would employ all both wit and valour, to the extremities of evil, had not that wisdom which ordaineth order and regiment observable in politic affairs, by Laws provided to frame our outward actions to that common good, for which societies were ordained.  
These Laws are like so many instructive Bridles to restrain the headlong course of self-will, always in love with her own counsels, and to guide it in the way which judgement with consent hath approved: The reins are in your hands, and had you evenly borne them, Newfanglisme in going backward from the State, could not have gotten so far forward in opposition to the State. But too much, or too little, as too soon, or too late, hath always been dangerous in government, and your ill-carriage hath given some opportunity to win head of you, whom otherwise you might have brought and kept in an uniformity of Rain.  
\ To attribute this defect unto your unskilfulness in the manage of public occurrents, it is a disgrace I would no way give to the simplest. Virtuous men do oftentimes err, and you may fail in this business, not because you would, but for that it is of more hard digestion, than your virtue can well overcome.  
The Sleights of this Schism are cunning, the devices subtle, the pangs vehement, the affections earnest, the passions unruly, and attempts impetuous, with contempt of your magistracy, and despite to the lawful ordination of our Clergy: All which are so palliated with a seeming gravity in their behaviour, and purity of Gospel in their mouths, that to the trial of it, there appertaineth a great deal more than ordinary conceit can reach unto.  
The greater cause have you () for seeking your own advise in these things, to cleave unto the councils of those reverend Prelates, to whom the resolutions of doubts in these causes, is by the Law of God and man referred, as in other causes you would to the reverend judges, those Sages of the land.  
And to attend the command of the supreme Commander, whose sovereignty must give you warrant for the order in doing all things, not only appropiate to your Corporations, but also pertinent to the practice of religion, the due reverence whereof, bringeth with it the happy continuance of every commonweal.  
And sith his judgement, by whom all other inferior judgements in congruity of reason are to be overruled, hath propounded this order of divine service, to be equally kept, by all his loving subjects of this kingdom, let it not grieve you, (as you rejoice to 
Zonara's in Valentinian.  see him sit in the throne,) to bear a little part with him in the burden, and within your precincts to see that regardfully performed, which he hath royally established.  
You are the Deputies of Majesty, and did you but remember this? you would not suffer such impudent contempt of Church government, so directly commanded by the most mature discretion of his royal decrees.  
You would not give toleration to them, who esteem secret Corners and private Conventicles, (the Schools of maledictions against princes and rulers) to be of equal use, with holy Churches, for the public performance of divine service.  
You would not be silent, when those holy Hymns, Venite exultemus, Te Deum laudamus, Benedictus, are put to silence in your public assemblies.  
You would not permit (that peculiar Hymn of Christianity) the blessed Virgins Magnificat, to be served with a writ of ejectment out of your Churches.  
You would not see your people (whose Elders, Ancients, and Majors you are) to want their weekly Sacrifices of Prayer to God offered in the sacred Liturgies for the appeasing of God's wrath, and averting of public evils due to our public sins.  
\ You would not allow the omission, but endeavour the continued publication of the Apostolical, Athenasian and Nisen Creed, those treasures of inestimable price to so many as have not given up the ghost of belief.  
You would not give leave to pair away from the service of God that Hymn of glory (than which) nothing doth sound more heavenly in the ears of mortal men, nor more witness our honour to the holy Trinity.  
You would not suffer your Ministers at their own pleasures to alter and change, to use or not to use that order of Common prayer to God, which divine wisdom hath agreed on, and 
a Permittere non debes aliquid fieri contra nostras praeceptiones occasione religionis. just. rectori provinciarum Novel. 17.  sovereign authority commanded to be used; but as far forth as you may, provide that his Princely command be not frustrated by the undutiful disposition of any.  
If any shall offend against the Law, whether he be 
Lear. disc. pa. 141.  Preacher or hearer, beside the Ecclesiastical Censure which he should not escape, he is also to be punished in body by the Civil Magistrate.  
This is their own rule, whose untulinesse your hand doth so much spare, and in favour of whom you keep your under-sworde of justice so stiffly sheathed, that neither the zeal which you own to the Church, nor regard of Sovereign's just command can unscaberd it.  
Faction and private respects, do not become Magistrates: but if you will make a party? the 
Partialitatem in civitate  Law doth show you what side to follow: And although 
esse tanquam ve●men in Caseo, dixit Baldus. ad. l. vinc. de cadu tollend.  you be Magistrates hath appointed you a master, whom you are to obey. Duty both in you and your Ministers, aught to be relative unto that which Kingly authority doth by law prescribe, especially when reason doth not enforce, that the law of reason or of God doth enjoin the contrary.  
The more unreasonable are those your Parish 
Rom 13. omnis anima. etc. hoc quoad spiritualia habet vim praecepti, Ferdmandus Vasquius contr. vers. ill. l. 1. presat. number. 125.  Bishops which do so undutifully reject what is commanded, and contentiously seek the innovation of order established, without warrant of that ground whereupon the change must grow, such inconsideration cannot be well borne within them, whom learning hath enabled much more sound to discern of these differences, if partiality did not transport their resolutions beyond the rule of judgement.  
You never saw a good Scholar arrogant, for 
Vbi est in columitas obedientia● ibi est forma sanae doctrinae. Leo mag. epis. 87.  the more he knows, the more of his weakness he understands. Youth and Ignorance are the Fountes of Shisme. The least knowledge is ever most proud. This in some of your conceits, dejects reverend fathers; And to your better liking, blows up waitlesse youths, to preach insolently to your abused ignorance, who flatter your preposterous zeal, sink your treasure, undo your corporations, decay your trades, impoverish your citizens, seduce your children, missead your servants, and make religion their stalking horse, under whose belly they shoot at what their appettites do most affect.  
\ Many of you do set a higher price on your knowledge in Divinity, than any reasonable creature will give you for it. Will it please you to look to the times of old, before Newfanglisme began to purchase resiance within your walls? you shall find, that unnecessary swerving from the Practice of the Church, did never yield experience of good unto your cities.  
Consider the time present, wherein your Nevelists do weigh the rules of religion in a popular balance, which the world knows will be carried away with very slender circumstances.) And say I pray you, what other may be the drift of these divisions and subdivisions, wherewith they of the faction do tear and turmoil the State and government, but to fashion your minds with discontentment towards the State: and why towards the State? forsooth that when the cloud of prejudice, and mist of passionate affections, hath darkened the light of your judgement, they may bring in another kind of regiment, and lay a Yoke upon your shoulders, which your Fathers did never bear. Misfashioned preconceipts, are easily led with any sleight declaration of specialties, which may give enducements to the conceit.  
For this cause they would persuade you to leave this disordered state of ours (so their charity doth 
Lear. disc. pa. 8.  term it) and with undeniable earnestness do importune 
Omnia nova pulchritudine sunt decorata.  you, to give entertainment to that most beautiful (as their fancy doth conceive) order of ecclesiastical regiment, which God so manifestly doth bless and prosper in our neighbour's hands.  
This is that which induceth both some of you, and many the common deceived multitude, to look a squint at the state of the Church wherein they live, and in erecting the fabric of their reformation, to cast their eyes upon the pattern at Geneva.  
Is outlandish fashion so fashionable to your desires, that for concurrency with them you will be disalegianced unto his Majesty? it shall not be in my thought, that any true hearted Britain can so far bastardise his natural affection, that foreign council should be of more moment, to work and frame in him, the stamp and character of a strange policy, than the command of a most just King, to keep him in an order of uniformity, so well beseeming the Church and conformable to the government of our country.  
I could in due moderation plead in bar against you: the practice of such reformalists in some other place, where experience hath found, and Authority proclaimed the method of Church regiment, which they so earnestly quest for, to be unsound in divinity, 
Proclam. Scot 1582.  derogatory to Princely rule, and only maintainable by complots of seditious execution: so unblessed hath it been in our neighbour's hands, but I love not to blanch those actions.  
If the graces wherewith the God of all grace hath enriched this State, were so graceful with us, as nature willeth, because we are Britain's, and grace requireth, because we are Christians; they would not suffer the glory of their own Church, which by an incomparable distance, doth outshine the others in excellency, to be so disparaged, but as children which comply with their mother in all God's blessings, exhibit themselves instruments to embrace that form of Religion, which God as a strong evidence, to be most pleasing unto him, and profitable for us, hath sealed with so great blessings of peace and prosperity.  
The effects, men say do bear resemblances of their causes, and if the richest effects do infer the noblest faculties, you may boldly give this policy your letters testimonial, under the seals of your Cities and Incorporations to be the best policy, for this government to observe, because under this it doth best maintain itself.  
Therefore as you tender the peace of the Church, the quiet of the Country, and service both of God and the King: If there be in you that fatherly care of the common good, which hath ever been the crown and glory of a Christian Maiorate, reform your own former missead opinions: You are the second lights of the Commonwealth, and when the eye is dim the body is dark.  
Conform your religious exercises to that form 
Consult agit qui praecepto legis obtemperat. ca de furtis. l. in civilem.  which the Law alloweth, it is an inseparable incident unto government, that the Magistrates to whom the charge of the Law is committed be principal observators of the Law themselves; their example must be a Lantern of direction unto the rest, for they shall find it most certain; When the Rulers do run at random, the people will bear no bias.  
\ Abandon from you the masters of novelty and workers of innovation, what appearance soever there be in the novelty, you are sure to lose by the bargain, the utility cannot be so helpful, but the novelty would be more hurtful. For if it should be lawful for every man to cast the frame of religion in the mould of their own fancies, The scruples and inconveniences would be no less in the Church, than the suits at the common-law, in number infinite, if every man had power to create a new-found estate entail.  
And that they may be the better acquainted with your constant resolution: tell your Ministers it is not lawful for them to vary in their habits, manners, and orders, who should be Precedents unto other men of the beauty of order.  
Tell your deceived Citizens, there is not a 
Qui sub nemine se dicit esse, non Iwetur eorum privilegijs & beneficijs qui subijciuntur. Paschalis Secundus.  more apparent mark of loyalty than Obedience, or necessary for the manutention of Policy: And he that hath no conscience to obey his Sovereign, cannot with conscience challenge the benefit of a Subject.  
Tell the factious their humour is good for nothing but to breed muddy Ecles, which must be rattled out with a thunder. And though their contentions be pleasing to the common adversary of our souls, who delighteth with discord amongst familiars, yet it is most unpleasfull to God, whose servants are best known by the Character of love.  
I know their disordered humours will much stomach at contradiction, and storm against you, when you would reform them; but when you shall reprove their such humours, by the Oracles of Wisdom, which have no side respect unto persons, they will with more reason brook the reproof, and readily yield their obedience. For this cause it behoveth you, to have a true eye unto the laws of this government, and give no passage unto fancy, which shall presume to appose against them.  
To calumniate and impunge the laws of the Church, was always deemed an exorbitant offence, and he that can, but will not, set a peg in their wheel to stay it, is by his sufferance, Actor with them in the the evil that ariseth from it.   

§. 11.  
Your such offences you excuse with the plea of conscience. There is nothing more common then to hear and meet with passages of disloyalty under pretext of conscience, upon supposed offence whereof, there is such straying of Gnats, such swallowing of Camels, such stumbling at Straws, such leaping over Blocks, such acquitting for the Horse, such hanging for the Saddle, such excusing for the Sword, and accusing for the Scabbard, as in conscience was never seen.  
I will not presume to censure your consciences, in this refusal of orders prescribed, which you suppose warranted with the pretence of conscience; yet this I must tell you, if that you were men of such exact and precise conscience as you pretend and bear the world in hand, your conscience should not pervert and falsify the least circumstance which doth become Divines or other men of exquisite conscience; you would not so contenciouslie hunt after the receipt of your own conceits, without either ca●e or conscience of the public good. You could not (without conscience or charity) so rashly condemn whom you list, for whatsoever your fancy doth disallow, or so boldly impute all corruption to the object of your dislike, but with full consent and conscience would condescend unto that, which the light of Nature, the Law of Scripture, and sentence of Antiquity hath offered, warranted and received.  
A good Conscience is grounded upon sure knowledge, but they which writ in defence of your discipline, 
The author of the petition directed to her majesty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 18.  are enforced to acknowledge that with whom the truth is, they know not. Therefore, by the just searment of the highest wisdom, your such conscience is either an ignorant fantasy or an arrogant vanity.  
The holy Scripture is the assured ground, whereon to build conscience: the infallible rule to direct conscience, & whereas it hath most invincible authority which ought by singular prerogative to decide all doubts, any either Papist, Anabaptist, or Novellist, can move in these controversed causes, what argument 
M Hooker. l. 1. pref. pa. 11.  have your Leaders showed you, whereby it was ever proved that any one sentence of scripture doth necessarily enforce those things wherein you concur with them against the orders of your own Church?  
\ It is to be feared that you lay the safety of your conscience upon the credit of your own conceits, or other men's humours. and that you square your Conscience by the rule of your custom, which hath seized upon, and so far entangled you in this contradiction, that you know not how to leave the opinions you have so much approved, and with conscience (that is, your credit) to receive the ordinances whereby your opinions are checked; this distraction of thoughts in you, is that alarnm which conscience gives you.  
If you be unwilling to enter the doing of that which you have formerly condemned, I marvel not. The nature of man is not willing to condemn itself, but to devise so many shifts of wits invention, to avoid that which all judicious learning doth approve; I greatly marvel at in you, who desire to be esteemed the holy Apostles and learned Sages of this age: and therefore do entreat you to look into the inventary of your conscience, whether the painful imaginations wherewith you are perplexed to forego that in which you so much delighted, be not that grief of Conscience so much pretended.  
As for the evil whereof the Church doth blame you; if you would conscientiously display it before your conscience, I think in conscience you would not so earnestly repugn at that Book of Uniformity, for which they whose spirits endeavoured the labours of best excellency, did expone themselves to the trial of hardest difficulties.   

§. 12.  
It is disordered (you say) and must it be altered by your own private warrant? will nothing gain 
2. Admo. pa. 24.  esteem with you, saving what proceedeth from your own devise? The public judgement of the Church doth approve it, if the Laws of public determination may not overrule your private, though probable resolutions, where is the possibility of sociable life? where is the bond of your submission to moral duty? where is the power of the Church, to admit or reject, what shall be necessary or inconvenient, for the safety and security of her society?  
If it be lawful for every passionate spirit carried with an affectation of Novelty, to repeal Laws which Authority hath enacted, to break customs which Antiquity hath commended; to change Ordinances, which Experience hath approved, to pervert order which judgement hath established, and by suiting all occurrents to their private humours, to innovate that form of government which this kingdom hath happily followed, and heaven richly blessed? where is that so much valued wisdom of the Ancient? where is the allowance which time giveth to things profitably honest? where is that supremacy which God hath impropriate to the Sceptre of Princes, as their peculiar right?  
\ I hear you confess it, take heed you be not found secretly to undermine it, but if you be real as you are verbal in the recognition of his supreme Authority, forego the thoughts of your consistorial government, which affecteth the usurpation of his Princely rule, and give his religious Offices in the government of the Church, their honourable issues, in your obedience, to that form of Church government, which he hath allowed, and especially declared in that book of Uniformity; wherein if there had been that apparent cause of reformation, as you pretended, we have just cause to say, it was more in his heart to have done it, then in yours to desire it.   

§. 13.  
You implead the forms and Ceremonies as superstitious, 
Proclam. 5. Marti 1603 Proclan. 16. julii. 1604. Epist. ad Lodovicum Borbonium principem.  and not Apostolic, yet you heard them to be justified out of the practice of the primitive Church. And Beza warranteth, you are not absolutely bound to imitate the times, which have been in every particular, or without exception to receive the Ceremonies, which the Church Apostolic esteemed as most profitable for their times. And seeing that those grave learned men upon whose judgement you laid the Burden, of upholding your cause by argument, did in that committal conference, give their consent to the observation of the rites in use, you should have presently embraced them, as free from all supposal of superstition.  
\ If we did so justly deserve to be touched with the note of superstition, as in this case you have imagined we do, I would rather humbly seek and suppliantly beg pardon of my soul's Saviour, then meditate words of persuasion for your submission unto this order.  
Wherein, those unsownder times, whereof you speak have done amiss, that comes not within the Circuit of my thoughts; but seeing this Church, whereof you are members (unless by pertinacy in Schism, you disjoint yourselves) hath required you to reverence this order as holy, & to observe it as behoveful for the excercise of Christian duty: I do greatly wish that your minds now possessed with dislike, would not set them up as your marks to shoot at, nor by way of Scorn to contradict what Authority hath seriously commanded, but with ready destination to receive whatsoever is in the exercise of Religion, according to the Laws for that purpose now established.   

§. 14.  
Some of them, I think you could be contented with, but the Cross stands in your way, and I marvel not, yourselves delight so much to stand in 
Discourse of the troubles at Frankford. pa. 54.  the Crossway; yet did the Church by your own confession, for one thousand and three hundred years, observe the Ceremony of Crossing, as an outward testimony of their inward faith, insomuch 
Basil. de spu. sancto. cap. 27.  that all which trusted in the name of the Lord jesus, were marked with the sign of the Cross, faith Saint Basill, and whosoever of you shall use the sign of 
Counterplea to an Apological. epist. Sect. 2. pa. 141.  the Cross in this manner, I can assure you is far from Popish superstition; if you will not believe me ask Master Willet.  
I have heard of a man whose mouth (like a Mill that cannot grind but with foul water) doth commonly overrun with terms of obscenity against the approved ceremonies of holy Church, and contumely against men of honourable service, only therefore because they run not with him, in the same excess of unadvised zeal.  

* Ipse Dominus crucem svam ubi eum dementia superbae impietatis irrisit in illorum qui in eum crederent frontibus infixit, ubi est quodammodo sedes verecundiae ut de nomine eius fides non erubescat: & magis dei gloriam quam hominem diligat. August. in Euangel. tracta. 53. in fine. Baptiz. 16. janu. Anno Don. 1601. Tacitus l. 14 annal. Sepult. 20. ja. 1601.  This fellow hearing a child of his, at the time of Baptism to be signed, with the Cross in the forehead, (the seat of honesty) did so frettingly disdain thereat, that in the heat of his new-fangled spirit, he said, it would have done as much good, if it had been done in the seat of nature's impurity. But what followed this profane contempt of that significative Ceremony, and Character of Christianity? I know you desire to hear, and but to satisfy your desire, as also to give witness to the cause in hand, I could contentively silence it, least unhappily any of you should think me as Caius Cassius spoke of himself in the Roman Senate, carried with too much love of Ancient holy customs. His next borne Child, being a goodly boy, wanted that place of Nature's vent.  
Whether Nature were hindered in producing of her intended effect, by some Gross defection in the natural causes, or else that the Author of Nature (who according to the rules of true Philosophy immediately concurreth with all singular, secondary causes, even to their particular effects, for ends best known to his allseeing providence, doth at any time withdraw his co-operative power: I recommend it to your consultation, yet I doubt the tempest of your affections will beat against, what the hand of judgement doth build.  
Many did admire it, as a blow given by his divine hand, whose power ruleth all from the highest Seraphin to the lowest Syncphee; and in the duty of a Christian, I wish the remembrance of it, might not only water the Father with the liquor of Obedience unto order, that he may prosper, as a well rooted Plant in the garden of Humility; but also induce his brother (who in the work of his Ministry impugneth this use of the cross) unto a more dutiful conformity.   

§. 15.  
Two things have given great sway unto your 
Quamto sanctiores apparent tanto magis sub praetextu sanctitatis nocent: Ambr. de Not & Archa. ca 14.  sect, the one is, apparency of zeal, the other subtlety of discourse (the glareing baits of masked folly) veiled with the show of devotion, ambitiously desiring to be esteemed, what you are not,) you have misled poor beguiled Souls, to that they should not, and with facility of speech endeavoured to entangle the choicest wits in the toil of your misconceipted opinions. For this cause: You Gentlemen at the Law, commonly have your eyes dazzled with the first view of Fancies projects, your affections sounded with the first touch of zeals passion; your ears tickled with the first note of errors tune, and your Chambers stored with the first fruits of their wits folly, to the end (forsooth) that by your hands, they might more easily spread abroad, and be dispersed among the Brethren of the cause, whose foster friends Novelty might make you.  
Notwithstanding the quickest wits in pliancie of disposition to Novelty, do easily give favour to Novel opinions, not as reason doth warrant, but as Fancy doth conceive them; yet I make no question, that you my masters (the Gentlemen Apprentices at the Law) will so go with the current and stream of the law, that the King who is the life of the Law, the living Law, the Patron of your study, and founder 
Philo. l. 2. de vita mosis.  of your honour, shall not have cause so much as to hear Complaint of your any further connivence to enormities, or indulgence to factions, or supportance of dissentious partialities.  
As Charles the fift of France said of his College 
Chopinus de do. Fran. pa. 594.  of Lawyers in Angew; your Houses of Inns of Court, are to his Majesty a fluent Spring, to furnish him with men of high Council, both for the good government of themselves, and procurement of others good.  
Two things much commended in you, and much commended to you, that as you study the benefit of your Country by your study at the Law, your conformity with the Law, may crown your study with wisdom, your days with peace, your knowledge with obedience, your zeal with judgement, and your love to religion, with your loving acceptation of religious uniformity.  
Your Fathers at the Law, measuring the laws equity by public utility, do condemn them for guilty, which attempt to do any thing contrary to 
Smith. de repub. Anglorun l. 1. cap. 2.  the Law, yea though it were to do good: And with grave resolution assure, that the King cannot alter and change the laws of this Realm at his 
Fortesc. in commend. of the laws of Engl. pa. 25.  pleasure, because the rule of his government is not only royal; but politic. If you cannot find any privilege for the subject at his pleasure to disobey, let your examplary approbation of rites publicly established, lead them in the performance of holy duties.  
You are real speakers, and the chiefest graduates 
Bartolus.  of your faculty have the Prerogative of plea in real Actions, and therefore must more intend to the 
Scire leges non est eorum verba tenere, sed vim & potestatem Regula juris.  things for which the Laws are decreed, then to the words by which the Laws are delivered; yet whether you consider the letter of the Law, or the reason, (which is the life of the Law saith Baldus, the spirit of the law saith Panormitan, and the bond that bindeth.) He that wresteth the Law in one, doth offer wrong to the Law in the other, and by both, hath often times hindered the Church of her learned Ministry, when the cause hath come to a Quare impedit.  
How much the Church hath heretofore rejoiced in her honourable help of profitable and religious laws, enacted by his majesties most noble Progenitors, the Kings of these famous islands, to protect her peace, and privilege her safety, against Novelists the untimely enemies of most ancient times truth, her blessed mother on earth, and best beloved to her Father in heaven, the histories of our venerable predecessors, do report with memorable testimonies of their blessed names. Let me only tell you, the Church now (comforted with the pleasefull aspect, and strengthened with the powerful hand of his Majesty) hopefully expecteth, that as in pleading our causes, your legal Philosophy, is free from 
Didimus ad Alexan.  those rules which the Philosophy schools do allow their disputants (with falsated speeches to cover untruths) so you vouchsafe her the true Testimony of your generous freedom, most demonstrative in your Obedience, to her holy prescriptions and Christian laws of out most Christian King, if she may obtain this, but reasonable and honest boon at your hands, who are professors of the Law, by observation of her rites and Ceremonies in your Churches, Chapels, and Oratories, your such practice will be her preservative, and her prayers a blessing to your such practice.   

§. 16.  
Your Actions of singularity, are in such special veneration, with your unlearned retinue, that you cannot now leave them without remorse, having used them with so great applause, nor well reclaim your followers from those giddy follies, which with such force you have laboured to indeed unto their conceits.  
There is no opinion so fantastical, nor fancy 
A nullis consuetudinibus homo difficilius avellitur, quam ab his quae ad opinionem pertinent. Origen. l. 1. contra. celsun.  so extravagant, but if custom set the foot of her Authority in us, reason cannot remove the imposture, the deep and sensible impression of Liberty will not admit reasonable persuasions, and so long as your affections lie covered under that stone, they cannot ply to the rule which truth affords, and understanding would administer.  
Howbeit, where the fear of the Law is, there 
Chrisost. ho. 14. ad pop. Antiochenum.  custom is easily broken, and for that this rust hath eaten into you through their sufferance, who by demandation from Sovereignty have received in charge the execution of the Laws ordained for the strengthfull maintenance of this both Ecclesiastical and Civil policy.  
I trust you (my Lords the judges of the land) which have the judgements of our causes, the censure of our behaviour, and sentence of our Actions, will so take to heart the defence of these duties (in performance whereof resteth the very Soul of our Church, and life of Churches flourishing,) that neither greatness of Authority, nor power of person, nor eminency of place, nor love of favourites, nor fancy to faction, shall cause you to wink at, or dispense with any, either Anabaptisticallie spirited, or seditiously opposite, to this pure and unstained religion, by Law established.  
The unpartial defence of this, claimeth the first place above all, whatsoever Sovereignty hath comissionated unto your Authority, as well in regard of the care which earth judging upon earth, aught 
Aust. ser. 94.  to have of his judgement which judgeth in the heavens, as also for the happy advancement of public good, which ebbeth or floweth as God the Author of all good is respectively served. For proof of this.  
If you look upon the blessings wherewith the giver of all Prerogatives, hath prosperously enriched this Nation, either in warlike action, or peaceable deliberation, you shall see them flow from the spring of humble obedience towards true religion; or if you please to behold them darkened in their wisdom, hart-fallen in their courage, amazed in their spirits, confounded in their counsels, and overtaken in the issues of their own consultations, you may descry the vapours of their unhappiness, arising from their backwardness in performing those most excellent and most deserved duties, which God by the Ministry of his Church had prescribed, and Princes zealous of divine glory commanded.  
In consideration whereof, the Church and commonweal, are most earnest obtestants, that as you are Agents for God, in the Administration of justice, and iusticed by the King (their supreme head and Sovereign defender) to execute the judgements of God, the hand of justice, guided by the eyes of your wisdom, may secure them from the smartfull inconveniences of Atheistical security, and strengthen them in their mutual Offices against their anabaptistical opposites, whose minds divorced from duty, do stiftly refuse the rules of our religious duties, proudly censure the validity and privity of Sovereign's government, odiously calumniate the religious function of holy Priesthood; wilfully shake of, those good things which authority hath enacted to establish common good; cunningly endeavour by shouldering out the Liturgey and holy Hymns, to bring the worship of God with us to a mere preach, and contentiously hinder the perfection of that unity, which would make them with us religious to God, humble to the Church, loyal to our Sovereign, and lovingly peaceful amongst ourselves, if they did not hinder it.  
In all these active and moving errors of their deceived minds, what else have they aimed at, but to wrong this body politic, through contempt of the laws both of honour and justice, both which, you may see daily violated with contemptuous breaches; that of honour, by affected derogation from Sovereignty; the other of justice, by strong enforcement of their private fancy; and when the misshaped disorder of some few, shall distemper the well-formed feature of the whole body, when affectation of singularity, shall with unrestraineable and headlong course of violent Schism, tear in sunder the unseamed coat of Christ, when audacious ignorance shall call into question the lawful Ordinances, which ripest judgement hath decreed: the fancies of private men, wantonized with conceit of purietic, shall not only deny their Obedience in holy offices, lawfully imposed, but with clamorous invectives traduce their honourable reputation, whose place doth enjoin them to see the observation of that which Law hath appointed;) what may we else look for my Lords) but that proud popularity give the check to monarchy, and profane vanity do weaken piety, if your zeal for the Laws committed unto your trust, do not add validity to 
1. Eliz. cap. 2. 23. Eliz. cap. 1.  strengthen them, and fear from your hand by their due execution, teach us obedience in the works of devotion.  
To the solemn Actions of your judgement, those suitable ornaments, your rob, your cloak, your coif, are a beauty, and are the comely vestures wherewith devout liberality hath appareled religion a stain unto her.  
That Priestly habit devised and used by Priests of old, to celebrate the Actions of divine worship with solemnity, and give state unto their Sessions when determination of Civil causes, had dependent reference unto their judgement, is an ensign of honour unto you (my Lords) and will retain it ancient excellency, without imputation of blemish; or note of blame, to the first devisers, if you vouchsafe the Church this favour, to tender the magnificence of her service, now the cognition of her causes in that kind is devolved unto you as Church men were formerly careful, to set forth the magnificence of your place and calling.  
Sith than you have received those habiliments from the Church, and the world taketh special knowledge of your high place by the honourable ensigments of your such habits? Suffer not Novelty to dishonour the Church in that wherein you are honoured. Leave her not to go naked that hath clothed you, but so negotiate her affairs in your Circuits and Sessions, that her service in the Sanctuary may be performed with due and comely exhortations.  
This if you do, you shall remove occasion of offence, taken by contrariety of Ceremonies, you shall give the holy word and Sacraments a better relish in their judgements who for the observation of some few Ceremonies, do so much distaste them, at a word you shall give a blessing of happiness unto this Church, if by one uniform religious observation of things commanded, as behooufull to God's service, you keep us one in the bond of divine worship. A blessing not to be looked for in a babylonical confusion, which presumeth to divide and quarter a tongue of one speech, but in the Church of God which retaineth the Unity of the spirit in the bond of peace.   

§. 17  

a Tanta est in repub de morú varietate diversitas: ut nemo valeat leges defendere nisi terror videatur aliqua temperare. Cassiodor. 12. variarum epist.  It was a rule always observed by them who were good-husbands for the commonwealth, that what untractable men do not upon admonition, they must he enforced unto by compulsion, howbeit (his greatness) knowing that 
b Prou. 20. Quaerendae sunt ignoscendi causae non puniendi occasiones. Ammianus Marcellinus. l. 19 Proclan. 16. julij. 1604 Lex habet vim cogentem. Arist. l. 10. Eth. c. 9  piety and mercy are the pillars of Princely rule, the chiefest dowry that God gives unto Kings, and precious ornament of Majesty, more desirous of cause to pardon, then of occasion to punish, doth earnestly wish there may never occasion be given to make proof of severity, but that his Princely declarations may have equal force in all men's hearts, to work an universal conformity, by clemency and weight of reason, not by constraint and rigour of Law.  
It is in his power to make himself feared, he chooseth rather to make himself beloved, which love-full duty, if it were so happily performed by us, as by him is highly merited, his Majesty should always find your concurrency with him in the work of God's service; and you should never feel that necessitizing disposition which the Law hath towards those who are resractorie and repugnant to this method of service.  
The power of the Lawemaker (and the Law 
Plutar. Plato.  is the work of the King, to whose regal dignity it appertains to make Laws) should breed a fear in our hearts, how we speak or judge in the worst part concerning that, the unadvised disgrace whereof may be no mean dishonour to him, towards whom we profess all submission.  
By excommunication to be shut out of the Church, and bebarred of fellowship in holy duties, is a correction more smartfull than that you should wilfully deserve it, and so due to your disobedience, that he which will not acknowledge the more than motherly power of the Church, may not enjoy the privilege 
Innocentius. Pontifex.  of a child, to be nourished in the bowels and bosom of the Church.  
Dereliction of your Pastoral cures will be so burdensome to your souls, obliged unto them with so strict a bond of conscience, and hurtful to the Church which requireth your Ministerial employment, to advance the purchase of jesus Christ, that you ought with principal care to attend that whereunto the holy ghost hath separated you.  
Deprivation from the rooms of your spiritual functions, whereunto you have had so honourable admittance, will imprint your disobedience with a full stain of disgrace unto your obstinacy, but clear the Lustre of government from those too many disgraces, wherewith your obstinate disobedience hath laboured to stain it.  
That is not a lawful Ministry (saith Master 
2. p. 2. repl. pa. 167.  Cartwright,) that is obstinate, and where the obstinacy is general, or for the most part, there the State is ruinous, so that the Prince may after due means assayed to bring them home, procure that other be put in their places.  
\ You will think this is much severity, but the Law presumeth the extremity of your descent, whereby you labour to blemish what his wisdom hath polished, and authority published: Therefore if you feel his power as a strong rock which re-gorgeth the invective waves that strike against it; blame yourselves.   

§. 18.  
To submit the public constitutions of State, to the instability of private fancy, no policy did ever tolerate, no not in the civil Law, where the reason of man hath most familiar commerce: how can you then (the Brethren of this faction) expect toleration in matters of so great importance, or conceive any reason, that your private reason, (which is a private jurisdiction) should ever rule in things divine, so far above the reach of common apprehension.  
You see the rule of his highness government 
Lex ex aequo ad omnes pertinent Arch. l. de lege & justitia.  doth extend to all after a like measure: and sith he hath authority of supreme command over all, in favour of whom should he remit any part of his Sovereignty, I do with all humility acknowledge his majesties royal power, to dispense with his Laws, as in wisdom he shall think most conducent to the good of that politic body (whose head God hath made him,) but if he should yield the bridle, and give you leave to shroud yourselves in the bosom of his protection, and by his Prerogative shelter your novelties from the rigour of the law, what profit should we reap. Sure I am that such passionate surprising of Princely designments will more trouble then steed the quiet repose of the Church; and assoon may you erect Colonies in the Moon for the use, as by your novelties bring any benefit to the commonwealth. The sufference which you have already gained, hath hitherto perplexed both Church and commonwealth with many difficulties, and would unavoidable cast us into many encumbrances, if this rule of policy had not prevailed; it is better to prevent, then to be prevented.  
Complete union is of better consequence to the furtherance of Religion, than that admittance should be given to any example which leadeth from it, and your known disposition contumeliously to traduce them, who look not the same way that you do, hath been more violent and virulent than any ingenious spirit may willingly comply with.  
You could never as yet with a single eye look at the state opposite to the opinion you hold, and government you seek for: and it is to be feared, that your zeal which rideth with so hot a spur beside the causeway of Obedience, will not omit any occurrent that may procure you the equal freedom of that which you call conscience.  
It is out of question, that if you might once gain permission, to reject those things whereof the laws, or reverence of ancient custom, hath in former times made impression, you would not thence-forwarde allow of any thing, but what you yourselves shall first give voice and particular consent unto.  
They were your teachers which account those 
Cartw. 2. p. of his 2. repl. pa 65.  Princes who are not refined by their spirit, unworthy to be accounted amongst the number of men, and therefore rather to be spitted upon then obeyed. They were your teachers which defend rebellion against Princes of a different religion, and honour those that are slain in such quarrels with the glory of martyrs. They were your teachers which utterly 
Buccanam de jure regni apud Scotos. pa 70.  mislike, that Princes should be exempted from Ecclesiastical discipline, and namely from excommunication. They were your teachers who have sentenced that Prince to be unworthy of life upon the earth, who by censure of excommunication is cast into hell.  
These dangerous positions are to me like so many fearful foreshows of an undoubted assurance, that if your democraty might have taken place, (for you move and remove in your motions by the same springs and wards) his Majesty should quickly have lost the obedience, and found the vexation of seditious Subjects. Commandment should be no longer his weapon, where such Commanders have place of charge.   

§. 19  
But you will leave your charge, although Beza 
Discourse of troub. at Frankf. pa. 202. & 206  and others of Geneva, do wish you rather to give over your functions to open wrong, and retire your self from these things commanded, unto your private life. Yet Cartwright dare not be author unto any of you, to forsake his pastoral charge for the inconvenience of a Surplice, his reason is, for that the one is an absolute commandment of the Lord, and 
2. p. 2. repl. pa. 264.  the other a thing of his own nature indifferent, which being laid in the balance with the preaching of the word, is of less importance then for the refusal of it, you should forego so necessary a duty.  
You hear the judgement of a Master in your school, and if you be not carried with too much aversion from the ancient fathers (who knew not your school) accept this argument taken both from the one, and from the other.  
The preaching of the word, is so necessary for him 
Cartw.  that is called thereunto; that a woe hangeth on his head that doth not preach, but where the holy spirit 
jerom. m, proverb.  denounceth a woe, it notes a mortal sin in that which follows; therefore to forego your such charge, is to transport yourselves into the very bulk of sin, and mortality to sin.  
This Scamonny is too fretting, yet, will not offend your stomachs if you take it, as it is given with Quinces, my moderate affections, unwilling to grieve you, and so taking it, my hope is that you will not omit the principal and substantial part of your duties, for shadows and semblances of zeal, but bend your strength, with his highness desire, to join in one against the common adversary, for the establishing of the gospel.  
\ You are credited with the free disposition of Gods inestimable benefits, and therefore will not (being as I hope you are those good guiding Pastors, you so earnestly speak for,) shrink from your ministry, or decline from the work whereunto you are called.  
If you be Salt, season, if lights, shine, if guides, go before, and as the Apostolic fathers of former time, did by there labour make many, of profane, holy, of ignorant, learned, of obstinate sinners, penitent converts, so do you endeavour that by your industry others may change their affections, and better their manners towards God, with reverence to perform their outward religious offices, Contempt of religious duty, argues an irreligious contempt of deity towards the Church, with humility, to conform themselves to her holy ordinances in the service of god, where duty is submission, opposition betokens pride, towards the King, with loyalty to yield obedience unto his laws. A wilful Lawbreaker, would willingly break the Lawgiver towards religion, decently clothing themselves with the garments of righteousness, and readily casting of every opposite thing that might hinder them in the exercise of christian duties.  
It is a manifest wrong offered to Religion when the outward action doth not consent & sympathize with the affected profession, for albeit, faith doth give fashion and worth unto works, yet works give the true tincture and lustre unto faith. (wherefore I beseech you and in the bowels of Christ I beseech you, affect the excellency of constant course in the operation of those things which belong unto your ministry, suffer not a matter of mere formality, to distaste the performance of your duty, but submit yourselves unto the wisdom of Authority, and because you plead for yourselves ingenuity of spirit, your pretended leader unto these things; strive to tend to that which is most exquisite in every ingenious spirit, truth in your opinion, virtue in your action, and peace in your conversation.   

§. 20.  
There is nothing more behoouful for the use of life & service of public society, then to proportion this shady & terrestrial life to that most happy & celestial, where Angels the most industrious attendants one the supernal Majesty, and truly faithful guardions of our much endangered saffety, do in the perfection of their obedience to God their immortal King in heaven, set down to us, the Idea of Love, Honour, and duty to the King our mortal God upon Earth.  

† Rex orat. habita in Senat.  Of Love, with love to repay that royal love wherein his Highness doth more glory in our weal, then in his own particular advantage, and with inseparable Union to Crown the beauty of our Love, so visibly apprehensive in the shine of his Glory.  

* In principes veluti parentes benevolentia nos affectos esse decet. obedientes et venerantes. nam patroni sunt ac domini civitatis & civium salut. Charondas in proemiis legum.  Of Honour, humbly to acknowledge his Supreme sovereignty in the supereminent excellency, whereof, as he hath greatest conformity with God, so he cleareth the evidence of his greatness and potency, to effect those delectable and desirable good things, which have their dependency upon his greatness.  
Of duty, cheerfully to perform the offices of our several functions, by the law proportioned, as they do the exercise of their high and admirable virtues, to the glory of God, and good of men.  
They hold inviolable the bond of fellowship, wherein they are associated we should keep fast the Links of Christian society, wherein we are combined by community of service, and participation of Sacraments, they undeceavable assurances of God's blessings, the unvaluable pledges of Christ his goodness, and venerable warrants of our future blessedness in Angelical happiness.  
They never incline to remit any part of their duty, we should not permit any either colour of pleasure, or bait of folly, or pretext of favour, or vail of Sanctity, to avert our conceit from performance of those offices which by our own consent, and heavens immediate appointment, he hath power to command us: but as they do allthings to fulfil, and keep the Law of the Almighty, we should order the Actions of our lives unto his majesties just Commands, the correspondence which is between the Actions of men in this estate of our mortality, and their heavenly operations of eternity, doth require these things of all in general, but especially of us who must appear for others in the presence of God as Angels.  
When the Church of God was attended on by those Apostolic Fathers, whose industrious travail in the business of the Church, did gain them the names of Angels, allthings were carefully performed for the continuation of the Catholic peace. In their Counsels they determined all matters of doubt or difficulty which might disturb the peace of the Church, and what they determined was no more controverted.  
In their Synods, they provided by holy ordinances to reform all trespasses repugnant to the Ancient holy Cannons: and what they ordained was cheerfully observed.  
In their Sermons, they laboured with grave exhortations to keep their subjects in due allegiance unto their temporal Lords, and what they counseled was religiously regarded.  
In their Actions, they did with reverent humility make known their subjection to Christian Princes: And Christian Princes (amongst whom 
Religio & justitia politica mutuis stant non solum officiis sed beneficijs.  our Sovereign doth associate with most honourable resolution) esteeming nothing dearer than religion, most willingly employed their Authority to advance all religious Actions, and provide for the Church's safety by opposition to novelty. The mutual reciprocation of these Christian offices was then the strength of their government, the Lodestar of their happiness, the Center of their Peace, And will be to us that so much spoken of, and much desired mother of our golden world.   

§. 21.  
The thoughtful remembrance of this doth give me heart to speak unto you (Right reverend Fathers) 
Epist. ad ubique orthodoxos.  and to request, as blessed Athanasius, did those of his time, so to strengthen your minds in the lively emotions of christian zeal, (the Garment that beautifieth the Stewards of Gods divine mysteries,) that those good things which the Church of God, hath hitherto happily enjoyed, may not in your times unhappily be discontinued.  
Many attempts have been made by many, (whose actions do witness they are impatient of government, apt to tumult, zealous of nothing more than their own conceits, though they be as the are unwarranted by truth, disclaimed by Antiquity, indeed the Mushrooms of yesterdays Novelty) many attempts I say, have been made to deface the beauty of the Church, and weaken her strength, by weakening your government. If their malice had been so forcible, as it was industrious, and their Appellations so regardfully accepted, as they were violently urged, your Authority, your Dignity should not now been questioned, but they should not now have been.  
\ You have hitherto with fatherly care, restrained yourselves from the severe execution of laws made against them, and mere compassion hath caused you to restrain yourselves; if the Church, whose rulers you are, had gained a restraint of their ususuall contradictions against the State, warranted with a settled Union of affection to the State, your first Lenity had been well employed: and their obedient humility prevented the motion which now their continuing repugnancy, doth force from us, for your due censure of their undutiful recusancy.  
The continuance whereof, they cannot impute unto any weakness, orinsuffiencie in the means which have been used towards them, but to the wilfulness of their obstinate hearts against the means which have been used; with minds obdurate nothing prevaileth.  

a Orationem quae nobis co●di est, facile comprobare solemus. Zonoras' anual. cap. vlt.  You have entreated them gently; but the speech that pleaseth not hath not allowance: 
b Apud nolentis animum quamuis sit evidens ratio, haec ipsa obstaculun esse solet. Greg: epist. 41. l. 3.  You have reasoned with them, but to their unwilling minds, Reason itself, be it never so evident, is oftimes a hindrance. 
c Respondendi modus nullus erit respondend. esse respondent. semper existimamus. Austin.  You have answered their books, but your contestation hath the more engaged them to opposition, You have given them fatherly Counsels, and had they carefully applied your councils unto their manners to follow them, as they have unprofitably commended them unto their memories only to cross them, they might have been able to distinguish, the true visage of a truly reformed Church amongst us.  
\ Your clemency hath omitted no reasonable inducements that might any way be available to join their submission unto authorized proceed, if neither courtesy of usage, nor force of reason, can stop the current of their conceits. Authority must procure what virtue can not.  
The goodness of nature itself inclineth more to mildness then rigour, and the Church delighteth with moderate and merciful courses, rather than severe enforcements to advance the observation of her spiritual ordinances. The holy fathers Gregory at Nazianzen & Austen at Hippo; did acknowledge it: How be it finding by experience in the Arrians, Donatists, 
Aust. l. 2. retract. c. 5.  Appollinarists, & other froward opposites unto the Church Catholic, that Presumption makes men in love with their errors, and impunity doth foster presumption, they then thought requisite by practice of discipline, to accomplish what they could not effect by doctrine: And better with moderate severity to correct them which disturb the Peace of the Church with unhallowed contentions, then by suffering in conformity unto good laws to give passage unto confusion.  
Disobedient minds are more easily taught when the fear of severity doth second the industrious 
Aust. epist. 184.  Schoolmasters of truth, insomuch that Saint Jerome wondered at that Bishop who suffered Vigilantius to rest in his jurisdiction, and would not with his Apostolical 
jerem l. convigilantium.  rod break so unprofitable a vessel.  
You know (honourable and reverend Fathers,) that we are a Spectacle to God, to Angels, and to men, the good the bad, the weak; God requireth the performance of our service, according to the high of his excellencies, and will not suffer himself to be mocked with Copper for Gold, Glass for pearl, seeming for being, or fancy for conscience, but claimeth the uttermost of the ability which our unfeigned affections towards him may yield; if possibly we could yield him so much, as his divine sublimity deserveth when it is rightly considered.  
Angels attend the furtherance of our religious duties, to present them before God, and represent his favour towards them.  
To this end, that we remembering the royal prerogative of our christian souls, served by their Angelical ministry and heavens blessed acceptation of our religious duties, beautified with correspondency to heavens glory, may remember to perform them with that solemnity which best beseemeth the dignity of religion, and hath most concurrency with their celestial exercises.  
Good men, rejoice that the church is so graciously preserved from the baseness of novelty, and do zealously wish that in every christian assembly, might be seen the cheerful devotion and bounteous expenses of those religious fathers, who carried with a holy love (like so many pleasant Gales of wind blowing in the air, pointing us to the haven, and directing us to the point whereto unload the profits of our flitting life,) did enrich, endow, and possess holy men, holy religion, holy places, with much, with large, with great both goods, privileges, and revenues, offering up themselves, and theirs, to furnish the worship of God with a sensible excellency, the true testimony to God of their inward piety.  
This excellency highly displeaseth others, as if God more delighted with beggary, than bounty, and were better pleased to see Pellagius standing before 
jerom. adverse. Pellagium. l. 1. c. 9  him in a slovenly coat, than Aaron in a decent vestment. Pompey's Horses in a Stable by the Altar, than the Divine Sacrifices whereunto it was dedicated. julian spoiling, than Constantine enriching 
Theod. l. 2. cap. 24.  the Church. Sabellius sitting Melancholy, then Basill making melody unto the Lord in spiritual 
Basil. epist. ad Neocesar. 63.  all Hymns. Cain serving him with the worst, then Abel sacrificing the best, And more accepted the lean Oblations of a sparing hand, than the liberal contributions of a Cheerful giver.  
Of all whatsoever Princely Munificence and christian Zeal hath given to be Ornaments for the Church, and Arguments of their piety, you (honourable Prelates (are the treasurers to keep it, the Overseers to order it; and the Stewards to employ it: If your fatherly care continue them unto those religious uses; whereunto they were at first intended, it will nourish a reverent affection in all towards the Church to beautify it, Religion to observe it, and your Order to Reverence it.  
Wherefore now that the Church hath recovered itself from the tempests and storms of Newfanglisme, and discipline gained the re-establishment of those helps wherein by long disturbance it hath been much hindered (the supreme hand of divine providence uphold his Throne in a blessed perpetuity which hath done us this good) let not the slackened reins of your regiment give way unto profane Liberty, teach the Obstinate the execution of your Cannons, accept all occurrents that may advance the honour of his Crown and dignity, who by his princely approbation hath given them the strength of Laws.  
They are the rules by which your Episcopal function must be directed, and the Obliquity of Clergies disposition rectified. The constant observation of these, amongst those which are yours, will ground many regular productions in the minds of others. 
* Qui leges reipub, oculos esse dixerit, is perfecto nihil indecens pronunciauerit, quem admodum enim res maxime necessaria animali non titubans oculus, ita reip. Legun aequus & rectus status. Leo imperat. constitut. 19  They are the eyes by which your justice must behold the Actions of good men, to reward them, and to punish others. If these eyes be sleepy, your connivence will be their encouragement; who with the stroke of will, do contend against the Stream of order.  

† Austin. l. 19 con. Faustum. ca 11.  They are the Sinews, by which religion, and herrites are made of near neighbours, that the Acts of religion cannot absolutely be performed, if they want the furniture of comely ceremonies, nor the ceremonies accounted sacred, but as by religious separation they serve to holy uses.  
This should make you more carefully diligent to restrain the uncharitable Constructions made by private Men of your Canonical resolutions, and to provide that no practice of Satan, nor fraud of hypocrites separate what God and his church hath so nearly joined.  
Such do you boldly forbidden; be you afraid of 
Chrisost. orat. de non contemnenda ecclesia dei, et divinis misterijs.  them, and they will scorn you, do you suffer them, and they will trouble you, though you want your Cossier, you have both rod and staff to repress the insolent, and strengthen the weak, to convert the incredulous, and rule the disordered, to reclaim the 
Barnard. l. 3. de consider.  erroneous, to convince seducers, and to bring them to amendment, or bar them liberty of deceit.  
In performance of all which, your Episcopal duties, bethink yourselves (my Lords) what the King, what his Council, what the Country doth require of you, and if you be persuaded that Heaven hath inspirited you, with this form to extend the first frame, and advance the successive parts of his church?  
If you study the glory of Christ your first Consecrator, 
Dionysius. ca 5. de Hierach ecclesiastica.  who hath excellenced your order, with the rule of others, that by your rule, holy orders might be observed. If with due worship you reverence the aspersion of his all-pacifing blood, by which he hath set at one allthings both in Heaven and Earth: 
Col. 1. 20.  Seek the peace of the Church by a well ordered concord of the Church, carry the hand of your Authority with an equal tenor, let not your actions serve from your own Cannons; what you have prescribed to others, acknowledge it to be prescribed to yourselves. The authority of your place, the fervor of your zeal the gravity of your persons, and light of your example, will grace your government, and lead the Disordered into the path of orders.  
\ Let your countenance be set upon them, that are religious with a fatherly propension, incline to embrace them, which frame the contexture of their service by the line of duty.  
Such as reclaim themselves, cherish with the hopes of favour, lest your strictness towards them, make others more obstinate in their errors, and sith that the double died minds of some will not easily lose their tincture, be specially watchful over the limiters of your Authority.  
Finally so rule as you would be obeyed, your canonical rule shall have a canonical obedience, and give us the heart of hope, that as his highness with princely resolution hath approved this church, sound in Doctrine, decent in Ceremonies, perfect in Government, and holy in her Liturgies, so he will continue her blessed in her peace, rich in her endowments, plentiful in her immunities, and free from the wounds of malice.  
FINIS.    

Faults escaped.  
pag. lin. Faults. Correction. 5 4 which interrupt which may interrupt 7 12 committing his own omitting his own 11 26 Maurilius Mauritius 12 11 guides-men guides, men 24 14 attributary arbitrary 28 2 expectation acceptation 32 18 for seeking forsaking 40 18 straying straining 50 4 ancient times truth auntiently times truth. 51 26 of Churches of our Churches 56 18 by him is highly by him it is highly 58 2 presumeth presupposeth ea. 15 should ever rule should over rule 60 19 democraty democracy 61 1 self from selves from ea. 22 mortality to sin mortally to sin 63 3 formality to formality cause you to ea. 26 shine of his glory. shine of his virtues. 68 3 join their submission win their submission ea. 22 in conformity unconformitie 71 27 of near neighbours so near neighbours 73 2 religious with a religious with a ea. 12 a canonical our canonical