CONCERNING THE new church DISCIPLINE, AN EXCELLENT LETTER Written by Mr GEORGE CRANMER to Mr R. H.  
Printed in the year 1642.   

THE WORDS OF THE learned Mr CAMBDEN in his Annals of Queen ELIZABETH Anno 42. concerning this Author Mr G. Cranmer.  
THis Cranmer (whose christian name was George) was a Gentleman of singular hopes, the eldest son of Thomas Cranmer, son of Edmund Cranmer the Archbishops brother. He spent a good part of his youth, in Corpus Christi college in Oxford, where he proceeded and continued Master of Arts of six years standing before he removed: and then betook himself to Secretary Davison. After whose fall, he went in place of Secretary with Sir Henry Killigrew in his Embassage into France. And after his death, he accompanied that worthy and learned Gentleman Sir Edwin Sands, in his travels into France, Germany, Italy and other parts, by the space of three years. And after his return, was sought after by the most Noble Lord Mountjoy, with whom he went into Ireland, where he remained, until his unfortunate death (in a battle against the rebels near Carlingford) cut off the great hopes conceived of him.   

CONCERNING the new Church Government.  
WHat posterity is likely to judge of these matters concerning Church-discipline, we may the better conjecture, if we call to mind what our own age, within few years, upon better experience hath already judged concerning the same. It may be remembered that at first, the greatest part of the learned in the land were either eagerly affected, or favourably inclined that way. The books then written for the most part favoured of the disciplinary stile: it sounded everywhere in pulpits, and in the common phrase of men's speech: the contrary part began to fear they had taken a wrong course, many which impugned the discipline, yet so impugned it, not as not being the better form of government, but as not so convenient for our State, in regard of dangerous innovations thereby likely to grow. One man alone there was, to speak of, (whom let no suspicion of flattery deprive of his deserved commendation;) Who, in the diffidence of the one part, and courage of the other, stood in the gap, and gave others' respite to prepare themselves to their defence; which by the sudden eagerness and violence of their adversaries had otherwise been prevented. Wherein God hath made good unto him his own emprese, Vincit qui patitur, for what contumelious indignities he hath at their hands sustained, the world is witness; and what reward of honour above his adversaries God hath bestowed upon him, themselves (though nothing glad thereof) must needs confess. Now of late years the heat of men towards the Discipline is greatly decayed: their judgements begin to sway on the other side: the learned have weighed it and found it light: wise men conceive some fear, lest it prove not only not the best kind of government, but the very bane and destruction of all government. The cause of this change in men's opinions may be drawn from the general nature of error, disguised and clothed with the name of truth; which is mightily and violently to possess men at first; but afterwards, the weakness thereof being by time discovered, to lose that reputation, which before it had gained. As by the outside of an house the Passers by are oftentimes deceived, till they see the conveniency of the rooms within: so by the very name of Discipline and Reformation men were drawn at first to cast a fancy towards it, but now they have not contented themselves only to pass by and behold a far off the forefront of this reformed house; they have entered in, even at the special request of the Master workmen and chief Builders thereof: they have perused the rooms, the lights, the conveniences, they find them not answerable to that report which was made of them, nor to that opinion which upon report they had conceived. So as now the Discipline which at first triumphed over all, being unmasked, beginneth to droop and hang down her head.  
This cause of change in opinion concerning the Discipline, is proper to the learned, or to such as by them have been instructed: another cause there is more open and more apparent to the view of all: namely, the course of practice which the Reformers have had with us from the beginning. The first degree was only some small difference about Cap and surplice, but not such as either bred division in the Church, or tended to the ruin of the government then established. This was peaceable; the next degree more stirring. Admonitions were directed to the Parliament in peremptory sort against our whole form of Regiment: In defence of them volumes were published in English, in Latin: Yet this was no more than writing. Devices were set on foot to erect the practice of the discipline without authority; yet herein some regard of modesty, some moderation was used. Behold, at length it broke forth into open outrage, first in writing by Martin: in whose kind of dealing these things may be observed. 1. That whereas T. C. and others his great Masters had always before set out the discipline as a Queen, and as the daughter of God, he contrariwise to make her more acceptable to the people, brought her forth as a vice upon the stage. 2. Which conceit of his was grounded (as may be supposed) upon this rare policy, that seeing the Discipline was by writing refuted, in Parliament rejected, in secret corners hunted out and descried, it was imagined that by open railing (which to the vulgar is commonly most plausible) the state ecclesiastical might have been drawn into such contempt and hatred, as the overthrow thereof should have been most grateful to all men, and in a manner desired of the common people. 3. It may be noted (and this I know my self to be true) how some of them, although they could not for shame approve so lewd an action, yet were content to lay hold on it to the advancement of their cause, acknowledging therein the secret judgements of God against the Bps, and hoping that some good might be wrought thereby for his Church, as indeed there was, though not according to their construction. For, 4. contrary to their expectation, that railing spirit did not only not further, but extremely disgrace and prejudice their cause, when it was once perceived from how low degrees of contradiction at first, to what outrage of contumely and slander they were at length proceeded, and were also likely further to proceed.  
A further degree of outrage was in fact. Certain Prophets did arise, who deeming it not possible that God should suffer that undone which they did so fiercely desire to have done, namely, that his holy Saints, the favourers and fathers of the Discipline should be enlarged, and delivered from persecution; and seeing no means of deliverance ordinary, were fain to persuade themselves that God must needs raise some extraordinary means: and being persuaded of none so well as of themselves, they forthwith must needs be the instruments of this great work. Hereupon they framed unto themselves an assured hope, that upon their preaching out of a pease-cart, all the multitude would have presently joined unto them, and in amazement of mind have asked them, Viri fratres, quid agimus? whereunto it is likely they would have returned an answer far unlike to that of S. Peter, such and such are men unworthy to govern, pluck them down; such and such are the dear children of God, let them be advanced. Of two of these men it is meet to speak with all commiseration, yet so that others by their example may receive instruction, and withal some light may appear what stirring affections the Discipline is like to inspire, if it light upon apt and prepared minds. Now if any man doubt of what society they were, or if the reformers disclaim them, pretending that by them they were condemned, let these points be considered. 1. Whose associates were they before their entering into this frantic passion? Whose Sermons did they frequent? Whom did they admire? 2. Even when they were entering into it, Whose advice did they require? and when they were in, whose approbation? Whom advertised they of their purpose? Whose assistance by prayers did they request? But we deal injuriously with them to lay this to their charge: for they reproved and condemned it. How? did they disclose it to the Magistrate, that it might be suppressed? or were they rather content to stand aloof and see the end of it, and loath to quench the spirit? No doubt these mad practitioners were of their society, with whom before, and in the practice of their madness they had most affinity. Hereof read Doct. Bancroft's book.  
A third inducement may be to dislike of the Discipline, if we consider not only how far the reformers themselves have proceeded, but what others upon their foundations have built. Here come the Brownists in the first rank, their lineal descendants, who have seized upon a number of strange opinions, whereof although their Ancestors the reformers were never actually possessed, yet by right and interest from them derived, the Brownists and Barrowists hath taken possession of them. For if the positions of the Reformers be true, I cannot see how the main and general conclusions of Brownism should be false. For upon these two points, as i conceive they stand, 1. That because we have no Church, they are to sever themselves from us: 2. That without civil authority they are to erect a Church of their own. And if the former of these be true, the latter, I suppose will follow. For if above all things men be to regard their salvation, and if out of the Church there be no salvation; it followeth, that if we have no Church, we have no means of salvation, and therefore separation from us, in that respect, both lawful and necessary: as also that men so separated from the false and counterfeit Church, are to associate themselves unto some Church; not to ours; to the Popish much less: therefore to one of their own making. Now the ground of all these inferences being this, that in our Church there is no means of salvation, is out of the Reformers Principles most clearly to be proved. For wheresoever any matter of faith unto salvation necessary is denied, there can be no means of salvation: but in the Church of England, the Discipline, by them accounted a matter of Faith, and necessary to salvation, is not only denied, but impugned, and the professors thereof oppressed: Ergo. again, (but this reason perhaps is weak.) Every true Church of Christ acknowledgeth the whole gospel of Christ: the discipline, in their opinion, is a part of the gospel, and yet by our Church resisted, Ergo. again, The Discipline is essentially united to the Church: by which term, essentially, they must mean either an essential part, or an essential property. Both which ways it must needs be, that where that essential Discipline is not, neither is there any Church. If therefore between them and the Brownists there should be appointed a solemn Disputation, whereof with us they have been oftentimes so earnest Challengers: it doth not yet appear what other answer they could possibly frame to these and the like Arguments, wherewith they might be pressed, but fairly to deny the conclusion, (for all the premises are their own) or rather ingeniously to reverse their own principles before laid, whereon so foul absurdities have been so firmly built. What further proofs you can bring out of their high words, magnifying the Discipline, I leave to your better remembrance: but above all points, I am desirous this one should be strongly enforced against them, because it wringeth them most of all, and is of all others (for aught I see) the most unanswerable. You may notwithstanding say that you would be heartily glad these their positions might so be salved as the Brownists might not appear to have issued out of their loins: but until that be done, they must give us leave to think that they have cast the seed whereout these tares are grown.  
Another sort of men there is, which have been content to run on with the reformers for a time, and to make them poor Instruments of their own designs. These are a sort of godless politics, who perceiving the plot of Discipline to consist of these two parts, the overthrow of episcopal, and erection of Presbitriall Authority, and that this later can take no place till the former be removed, are content to join with them in the destructive part of Discipline, bearing them in hand, that in the other also they shall find them as ready. But when time shall come, it may be they would be as loath to be yoked with that kind of regiment, as now they are willing to be released from this. These men's ends in all their actions, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, their pretence and colour, Reformation. Those things which under this colour they have effected to their own good, are 1, by maintaining a contrary faction, they have kept the Clergy always in awe, and thereby made them more pliable and willing to buy their peace. 2. By maintaining an opinion of equality among Ministers, they have made way to their own purposes for devouring cathedral Churches and Bps Livings. 3. By exclaiming against abuses in the Church they have carried their own corrupt dealings in the civil state more covertly. For, such is the nature of the multitude, they are not able to apprehend many things at once, so as being possessed with dislike or liking of any one thing, many other in the mean time may escape them without being perceived. 4. They have sought to disgrace the Clergy in entertaining a conceit in men's minds, and confirming it by continual practice, that men of learning, and specially of the Clergy, which are employed in the chiefest kind of learning, are not to be admitted, or spareingly admitted to matters of State; contrary to the practice of all well governed commonwealths, and of our own till these late years.  
A third sort of men there is, though not descended from the reformers, yet in part raised and greatly strengthened by them, namely the cursed crew of Atheists. This also is one of those points, which i am desirous you should handle most effectually, and strain yourself therein to all points of motion and affection, as in that of the Brownists, to all strength and sinews of reason. This is a sort most damnable, and yet by the general suspicion of the world at this day most common. The causes of it, which are in the parties themselves, although you handle in the beginning of the fift book, yet here again they may be touched; but the occasions of help and furtherance which by the reformers have been yielded unto them, are, as I conceive, two, senseless preaching, and disgracing of the Ministry; for how, should not men dare to impugn that which neither by force of reason, nor by authority of persons is maintained: But in the parties themselves these two causes I conceive of atheism. 1. More abundance of Wit than judgement, and of Witty than judicious learning; whereby they are more inclined to contradict any thing, than willing to be informed of the truth. They are not therefore men of sound learning for the most part, but smatterers, neither is their kind of Dispute so much by force of argument, as by scoffing. Which humour of scoffing and turning matters most serious into merriment, is now become so common, as we are not to marvel what the Prophet means by the seat of scorners, nor what the apostles by foretelling of scorners to come: our own age hath verified their speech unto us. Which also may be an Argument against these scoffers and Atheists themselves, seeing it hath been so many ages ago foretold, that such men the later days of the world should afford; which could not be done by any other spirit save that whereunto things future and present are alike. And even for the main question of the Resurrection, whereat they stick so mightily, was it not plainly foretold that men should in the later times say, Where is the promise of his coming? Against the Creation, the ark, and divers other points, exceptions are said to be taken; the ground whereof is superfluity of wit without ground of learning and judgement. A second cause of atheism is sensuality, which maketh men desirous to remove all stops and impediments of their wicked life: among which because Religion is the chiefest, so as neither in this life without shame they can persist therein, (nor if that be true) without torment in the life to come, they whet their wits to annihilate the joys of Heaven, wherein they see (if any such be) they can have no part, and likewise the pains of hell, wherein their portion must needs be very great. They labour therefore not that they may not deserve those pains, but that, deserving them, there may be no such pains to seize upon them. But what conceit can be imagined more base than that man should strive to persuade himself even against the secret instinct (no doubt) of his own mind, that his soul is as the soul of a beast, mortal and corruptible with the body. Against which barbarous opinion their own atheism is a very strong argument. For were not the soul a nature separable from the body, how could it enter into discourse of things merely spiritual, and nothing at all pertaining to the body? Surely the soul were not able to conceive any thing of heaven, no not so much as to dispute against heaven, and against God, if there were not in it somewhat heavenly, and derived from God.  
The last which have received strength & encouragement from the reformers are Papists; against whom although they are most bitter enemies, yet unwittingly they have given them great advantage. For what can any enemy rather desire then the breach and dissension of those which are Confederates against him? wherein they are to remember, that if our Communion with Papists in some few Ceremonies do so much strengthen them, as is pretended, how much more doth this division and rent among ourselves, especially seeing it is maintained to be, not in light matters only, but even in matter of faith and salvation. Which overreaching speech of theirs, because it is so open to advantage both for the Barrowist, and the Papist, we are to wish and hope for, that they will acknowledge it to have been spoken rather in heat of Affection, then with soundness of judgement, and that through their exceeding love to that creature of Discipline which themselves have bred, nourished, and maintained, their mouth in commendation of her did somewhat overflow.  
From hence you may proceed (but the means of connextion I leave to yourself) to another discourse, which I think very meet to be handled either here or elsewhere at large: the parts whereof may be these: 1. That in this cause between them and us, men are to sever the proper and essential points and controversy, from those which are accidental. The most essential and proper are these two, overthrow of episcopal erection of presbyterial authority. But in these two points whosoever joineth with them is accounted of their number; whosoever in all other points agreeth with them, yet thinketh the authority of Bishops not unlawful, and of Elders not necessary, may justly be severed from their retinue. Those things therefore which either in the persons, or in the laws and orders themselves are faulty may be complained on, acknowledged and amended; yet they no whit the near their main purpose. For what if all errors by them supposed in our Liturgy were amended, even according to their own hearts desire? if nonresidence, Pluralities, and the like, were utterly taken away; are their Lay-elders therefore presently authorized, their sovereign ecclesiastical jurisdiction established?  
But even in their complaining against the outward and accidental matters in Church-government, they are many ways faulty. 1. In their end which they propose to themselves. For in declaiming against abuses, their meaning is not to have them redressed, but, by disgracing the present state, to make way for their own Discipline. As therefore in Venice, if any Senator should discourse against the power of their Senate, as being either too sovereign, or too weak in government, with purpose to draw their authority to a moderation, it might well be suffered; but not so, if it should appear he spoke with purpose to induce another State by depraving the present, so in all causes belonging either to Church or commonwealth, we are to have regard what mind the complaining part doth bear, whether of amendment, or of innovation, and accordingly either to suffer or suppress it. Their objection therefore is frivolous, Why, may not men speak against abuses? Yes, but with desire to cure the part affected, not to destroy the whole. 2. A second fault is in their manner of complaining, not only because it is for the most part in bitter and reproachful terms, but also because it is unto the common people, judges incompetent & insufficient, both to determine any thing amiss, for want of skill and authority to amend it. Which also discovereth their intent and purpose to be rather destructive than corrective. Thirdly, those very exceptions which they take, are frivolous and impertinent: Some things indeed they accuse as impious: which if they may appear to be such, God forbid they should be maintained.  
Against the rest it is only alleged, that they are idle Ceremonies without use, and that better and more profitable might be devised. Wherein they are doubly deceived: for neither is it a sufficient plea to say, This must give place, because a better may be devised: and in our judgements of better and worse, we oftentimes conceive amiss, when we compare those things which are in devise with those which are in practice, for the imperfections of the one are hid, till by time and trial they be discovered: the others are already manifest and open to all. But last of all, (which is a point in my opinion of great regard, and which I am desirous to have enlarged) they do not see, that for the most part when they strike at the state ecclesiastical, they secretly wound the civil State; For personal faults, what can be said against the Church, which may not also agree to the commonwealth? In both state's men have always been, and will be always men, sometimes blinded with error, most commonly perverted by passions: many unworthy have been and are advanced in both, many worthy not regarded. As for abuses which they pretend to be in the laws themselves, when they inveigh against nonresidence, do they take it a matter lawful or expedient in the gavel-state, for a man to have a great and gainful office in the North, himself continually remaining in the South? he that hath an office, let him attend his office. When they condemn plurality of livings spiritual to the pit of hell, what think they of infinite of temporal promotions? By the great Philosopher, Pol. lib. 2. cap. 9 it is forbidden as a thing most dangerous to Commonwealths, that by the same man many great offices should be exercised. When they deride our Ceremonies as vain and frivolous, were it hard to apply their exceptions even to those civil ceremonies, which at the Coronation, in Parliament, and all Courts of justice are used? Were it hard to argue even against Circumcision, the ordinance of God, as being a cruel ceremony; against the Passeover, as being ridiculous; shod, girt, a staff in their hand, to eat a lamb?  
To conclude, you may exhort the Clergy, (or what if you direct your Conclusion, not to the Clergy in general, but only to the learned in, or of both Universities) you may exhort them to a due consideration of all things, and to a right esteem and valuing of each thing in that degree wherein it ought to stand: for it oftentimes falleth out, what men have either devised themselves, or greatly delighted in, the price and excellency thereof they do admire above desert. The chiefest labour of a Christian, should be to know; of a Minister, to preach Christ crucified: in regard whereof not only worldly things, but even things otherwise precious, even the Discipline itself is vile and base: where as now, by the heat of contention, and violence of affection, the zeal of men towards the one hath greatly decayed their love to the other. Hereunto therefore they are to be exhorted, to Preach Christ crucified, the mortification of the flesh, the renewing of the spirit, not those things, which in time of strife seem precious, but passions being allayed, are vain and childish.  
FINIS.