A Wise and Moderate Discourse, Concerning Church-Affaires. As it was written, long since, by the famous Author of those Considerations, which seem to have some reference to this. Now published for the common good.  
Imprinted in the year 1641.   

IT is but ignorance, if any man find it strange that the state of Religion (especially in the days of peace) should be exercised and troubled with controversies: for as it is the condition of the Church militant to be ever under trials, so it cometh to pass that when the fiery trial of persecution ceaseth, there succeedeth another trial, which as it were by contrary blasts of doctrine, doth sift and winnow men's faith, and proveth them whether they know God aright, even as the other of afflictions discovereth whether they love him better than the world. Accordingly was it foretold by Christ, saying: That in the latter times it should be said, Lo here, lo there is Christ; which is to be understood, not as if the very person of Christ should be assumed and counterfeited, but his authority and pre-eminence (which ought to be truth itself) that should be challenged and pretended. Thus have we read and seen to be fulfilled that which followeth: Ecce in deserto, ecce in penetratio: while some have sought the truth in the conventicles and conciliables of Heretics and Sectaries: others in the extern face and representation of the Church, and both sorts been seduced. Were it then that the controversies of the Church of England were such as did divide the unity of the Spirit, and not such as do unswaddle her of her bands (the bands of peace) yet could it be no occasion for any pretended Catholic to judge us, or for any irreligious person to despise us: or if it be, it shall but happen to us all as it hath used to do; to them to be hardened, and to us to endure the good pleasure of God. But now that our contentions are such, as we need not so much that general Canon and sentence of Christ: Erratis nescientes Scripturas, etc. as we need the admonition of Saint james: Let every man be swift to hear, slow to speak, slow to wrath: And that the wound is no way dangerous, except we poison it with our own remedies. As the former sort of men have less reason to make themselves music in our cord: so I have good hope that nothing shall displease ourselves which shall be sincerely and modestly propounded for the appeasing of these dissensions. For if any shall be offended at this voice: Vos estis fratres, ye are brethren, why strive ye? he shall give great presumption against himself, that he is the party that doth his brother wrong. The controversies themselves I will not enter into, as judging that disease requireth rather rest then any other cure. Thus much we all know and confess, that they be not of the highest nature: for they are not touching the high mysteries of faith: such as detained the Churches after their first peace for many years, what time the heretics moved curious questions, and made strange anatomies of the nature and person of Christ; and the Catholic Fathers were compelled to follow them with all subtility of disputations and determinations, to exclude them from their evasions, and to take them in their own Labyrinths; so as it is rightly said: Illis temporibus ingeniosa res fuit esse Christianum: In those days it was an ingenious and subtle matter to be a Christian: Neither are they concerning the great parts of the worship of God; of which it is true, that Non servatur unitas in credendo, nisi eadem adsit in colendo: There will be kept no unity in believing, except it be entire in worshipping: such as were the controversies in the East and West Churches touching Images, and such as are many of those which are between the Church of Rome and us, as about the adoration of the Sacrament, and the like. But we contend about Ceremonies, and things indifferent, about the extern policy and government of the Church: In which kind, if we would but remember, that the ancient and true bonds of unity, are one Faith, one Baptism, and not one Ceremony, one Policy. If we would observe the league among Christians, that is penned by our Saviour Christ (He that is not against us, is with us) if we could but comprehend that saying, Differentia rituum commendat unitatem doctrinae: and that, Habet religio quae sunt aeternitatis, habet quae sunt temporis: Religion hath parts which belong to eternity, and parts which belong to time.  
And if we did but know the virtue of silence, and slowness to speak, commended by Saint james, our controversies would (of themselves) close up and grow together. But most especially, if we would leave the overweening and turbulent humours of these times, and renew the blessed proceed of the Apostles and Fathers of the Primitive Church; which was in the like and greater cases, not to enter into assertions and positions, but to deliver counsels and advices, we should need no other remedy at all. Si cadem con●ulis frater, qua affirmas, debetur consulenti reverentia, cum non debetur fides affirmanti: Brother, if that which you set down by way of assertion, you would deliver by way of advice, there were reverence due to your counsel, where credit is not due to your affirmation. Saint Paul was content to speak thus: Ego, non Dominus; I, and not the Lord: & secundum consilium meum, ●…ording to my counsel. But now men do so lightly say, Not I, but the Lord; yea, and bind it with heavy denunciations of his judgements, to terrify the simple, which have not sufficiently understood out of Solomon, that the causeless curse shall not come: Therefore seeing the accidents are they which breed the peril, and not the things themselves in their own nature, it is meet the remedies be applied unto them by opening what it is on either part that keepeth the wound green, and formaliseth both sides to a further opposition, and worketh an indisposition in men's minds to be reunited; wherein no accusation is pretended. But I find in reason, that it is best built by repetition of wrongs, and in example that the speeches which have been by the wisest men, De concordia ordinum, have not abstained from reducing to memory the extremities used on both parts. So as it is true which was said, Qui pacem tractat non repetitis conditionis: dissidii, is magis animos dulcedine pacis fallit quam aequitate componit. And first of all, it is more than time that an end were made of this unmodest and deformed kind of writing lately entertained, whereby matters of religion are handled in the stile of the stage. Indeed bitter and earnest writing is not hastily to be condemned: for men cannot contend coldly and without affection about things they hold dear and precious. A politic man may write from his brain without touch or sense of his heart, as in a speculation that pertaineth not unto him; but a feeling Christian will express in his words a character either of zeal or love: the latter of which as I would wish ratherto be embraced, as being more fit for the times; yet is the former warranted also by great examples. But to leave all reverend and religious compassions toward evils, or indignation toward faults, to turn religion into a Comedy or satire, to search and rip up wounds with a laughing countenance, to intermix Scripture and Scurrilility sometime in one sentence, is a thing fare from the devour reverence of a Christian, and scant beseeming the honest regard of a sober man. Non est major confusio quam serii & joci: there is no greater confusion than the confounding of jest and earnest. The majesty of religion, and the contempt and deformity of things ridiculous, are things as distant as things may be. Two principal causes have I ever known of Atheism, curious controversies and profane scoffing. Now that these two are joined in one, no doubt that Sect will make no small progression. And here I do much esteem the wisdom and religion of that Bishop, which replied to the first pamphlet of this kind, who remembered that a fool was to be answered, but not by becoming like unto him, and considered the matter he handled, and not the person with whom he dealt. job speaking of the majesty and gravity of a judge in himself, saith: If I did smile, they believed me not; as if he should have said: If I diverted or glanced unto conceit of mirth, yet men's minds were so possessed with a reverence of the action in hand, as they could not receive it. Much more ought this to be amongst Bishops and Divines disputing about holy things: and therefore as much do I mislike of him, who as it seemed, pleased himself with it, as no mean policy. That these men are to be dealt withal at their own weapons, and pledged in their own cup. This (no doubt) seemed to him as profound, as when the Cardinal counselled julius the second to encounter the Council of Nice with the Council of Lateran; or as lawful a challenge as M. jewel made to confute the pretended Catholics by the Fathers.  
But these things will not excuse the imitation of evil in another: It should contrariwise be with us as Caesar said: Nil malo quam eos similes cum sui, & me mei. But now, dum de bonis contendimus, in malis consentimus; while we differ in good things, we resemble in evil. Surely if I were asked of these men, who were the more to be blamed, I should perhaps remember the proverb, That the second blow maketh the fray; and the saying of an obscure fellow, Qui replicat multiplicat, he that replieth multiplieth. But I would determine the question with this stutterer: Alter principium malo dedit, alter modum abstulit: by the one means we have a beginning, by the other we shall have none end.  
And truly, as I do marvel that some of those preachers which do call for reformation (whom I am fare from wronging, so fare as to join them with these scoffers) do not publish some declaration, whereby they may satisfy the world, that they dislike, their cause should be so solicited: so I hope assuredly, that my Lords of the Clergy have no intelligence with these other libelers; but do altogether disallow that their dealing should be thus defended: For though I observe in him many glozes, whereby the man would insinuate himself into their favour; yet I find too ordinary, that many pressing & fawning persons, do misconjecture of the humours of men in authority, and many times veneri immolant suem, they seek to gratify them with that they most dislike. For I have great reason to satisfy myself touching the judgement of my Lords the Bishops in this matter, by that which was written by one of them, whom I mentioned before with honour. Nevertheless, I note, there is not an indifferent hand carried toward these pamphlets as they deserve. For the one sort flieth in darkness, and the other is uttered openly. Wherein I might advise that side out of a wise writer, who hath set it down, that punitis ingeniis gliscit authoritas; and indeed we ever see it falleth out, that the forbidden writing is thought to be a certain spark of truth that flieth up in the faces of them that feeke to choke and tread it out; whereas a book authorized, is thought to be but temporis voces, the language of the time. But in plain truth I do find to my understanding, these pamphlets as meet to be suppressed as the others. First, as the former do seek to deface the government of the Church in the persons of the Bishops and Prelates: so the other doth lead into contempt the exercise of religion in the persons of sundry Preachers; so as it disgraceth the higher matter, though in the meaner person. Next, I find certain indiscreet and dangerous amplifications, as if the civil government if self of this estate, had near lost the force of its sinews, and were ready to enter into some convulsion, all things being full of faction and disorder; which is as unwisely acknowledged as untruly affirmed. I know his meaning is to enforce this unreverent and violent impugning of the government of the Bishops, to be a suspected forerunner of a more general contempt.  
And I grant there is a sympathy between both the estates: but no such matter in the civil policy as deserveth a taxation so dishonourable. To conclude this point: As it were to be wished that these writings had been abortive, and never seen the Sun; so the next is, that seeing they be common abroad, that they be censured of all that have understanding and conscience, as the untemperate extravagants of some light person: yea further, they may beware (except they mean to deprive themselves of all sense of religion, and to pave their own hearts, and to make them as the high way) how they be conversant in them, and much more how they delight themselves in that vein, but rather to turn their laughing into blushing, and to be amazed as at a short madness, that they have in matters of religion, taken their disport and solace. But this perchance is one of those faults which will be soon acknowledged, though I perceive nevertheless, there wants not some which seek to blanche and excuse it. But to descend to a more narrow view and consideration of the accidents and circumstances of these controversies, wherein either part deserveth blame and imputation: I find generally in causes of Church-controversies, that men do offend in some or all of these five points:  
1. The first, the giving of occasion unto controversies, and also the inconsiderate and ungrounded taking of the occasion.  
2. The next is the extending and multiplying of controversies to a more general opposition and contradiction than appeareth at the first propounding of them, when men's judgements are least partial.  
3. The third is the passionate and unbrotherly practices and proceed on both parts towards the persons each of others for their discredit and suppression.  
4. The fourth, is the courses holden and and entertained on either side, for the drawing of the practizants to a more straight union within themselves, which ever importeth a further destruction of the entire body.  
5. The last, is the undue and inconvenient propounding, publishing, and debating of the controversies. In which point the most palpable error hath been already spoken of, as that which through the strangeness and freshness of the abuse first offereth itself to the conceits of all men.  
Now concerning the occasion of controversies, it cannot be denied but that the imperfection in the conversation and government of those which have chief place in the Church, have ever been principal causes and motives of schisms and divisions: For whilst the Bishops and governor's of the Church continue full of knowledge and good works, whilst they feed their flock indeed, while they deal with the secular estates in all liberty and resolution, according to the majesty of their calling, and the precious care of souls imposed upon them; so long the Church is situate, as it were, upon an hill, no man maketh question of it, or seeks to departed from it: But when these virtues in the Fathers and Elders of the Church have lost their light, and that they wax worldly, lovers of themselves, and pleasers of men: then men begin to grope for the Church as in the dark, they be in doubt whether they be the successors of the Apostles, or of the Pharisees; yea, howsoever they sit in Moses Chair, yet they can never speak, tanquam authoritatem habentes, as having authority, because they lost their reputation in the consciences of men, by declining their steps from the way which they trace out to others; so as men have need continually sounding in their ears, this saying, Nolite exire, go not out, so ready are they to departed from the Church upon every voice: And therefore it is truly noted by one who writeth as a natural man, that the hypocrisy of Friars did for a great time, maintain and bear out the irreligion of Bishops and Prelates. For this is that double policy of the spiritual enemy, either by counterfeit holiness of life to authorise and establish errors, or by the corruption of manners to discredit and call into question truth and lawful things.  
This concerneth my Lords the Bishops, unto whom I am witness to myself, that I stand affected as I ought: no contradiction hath supplanted in me the reverence I own to their calling: neither hath any detraction or calumny embased my opinion of their persons; I know some of them, whose names are most pierced with these accusations, to be men of great virtues, although indisposition of the time, and the want of correspondence many ways, is enough to frustrate the best endeavours in the Church. And for the rest generally, I can condemn none, I am no judge of them that belong to so high a master, neither have I two witnesses: and I know it is truly said of Fame, Pariter facta atque infecta canebat. Their taxations arise nor all from one coast: They have indifferent enemies, and ready to invent slander, more ready to amplify, and most ready to believe it, & magnes mendacii credulitas, credulity is the allurement of lies. But if any be who have against the supreme Bishops not a few things, but many: if any have lost his first love, if any be neither hot nor cold, if any have stumbled to folly at the threshold, in such sort that he cannot sit well that entered ill; it is time they return whence they are fallen, and confirm the things which remain. Great is the weight of this fault, Et eorum causa abhorrebant homines à sacrificiis Domini: and for their cause did men abhor the worship of God. But howsoever it be, that those have sought to defame them, & cast contempt upon them, are not to beexcused. It is the precept of Solomon, That the Rulers be not reproached, no not in thought, but that we draw our conceit into a modest interpretation of their do. The holy Angel would give no sentence of blasphemy against the common slanderer, but said, Increpet te Dominus, the Lord rebuke thee. The Apostle Saint Paul, thought against him that did pollute sacred justice with tyrannous violence, he did justly denounce the judgement of God in saying, Percuciet te Dominus, the Lord shall strike thee, yet in saying, Paries dealbate, he though the had gone too fare, and retracted it: whereupon a learned Father said: Ipsum, quam vis inane, nomen & umbram sacerdotis cogitans expavit. The ancient Counsels and Synods, as it is noted by the Ecclesiastical story, when they deprived any Bishop, never recorded the offence, but buried it in perpetual silence. Only Cham purchased his father's curse with revealing his father's disgrace: and yet a much greater fault is it, to ascend from the person to the calling, and to draw that in question. Many good Fathers rigorously compiained of the unworthiness of Bishops, as if it did presently forfeit & cease their office. One saith: Sacerdotes nominamur & non sumus, we are called Priests, and are not. Another saith: nisi bonum opus amplectaris Episcopus esse non potes, except thou undertake the good work, thou canst not be a Bishop; yet they meant nothing less than to move doubt of their calling or ordination?  
The second occasion of controversies, is, the nature & humour of some men. The Church never wanteth a kind of persons that love the salutation of Rabbi, not in ceremony or compliment, but in an inward authority which they seek over men's minds, in drawing them to depend upon their opinion, and so seek knowledge at their lips: these men are the true successors of Diotrephes, the lovers of pre-eminence, and not Lord Bishops; such spirits do light upon another sort of natures which do adhere to these men, Quorum gloria in obsequio, stiff fellows, and such as zeal marvellously for those whom they have chosen to be their masters. This latter sort of men for the most part, are men of young years, and superficial understanding, carried away with partial respect of persons, or with the enticing appearance of godly names and pretences. Pauci res ipsas sequuntur, plures nomina rerum; plurima nomina magistrorum: few follow the things themselves, more the names of the things, most the names of their masters. About these general affections are wretched accidental and private emulations and discontentments. All which break forth together into contentions, such as either violate truth, sobriety, or peace. These generalities apply themselves. The Universities are the seats and continent of this disease, whence it hath been, and is derived into other parts of the realm. There some will be no longer è numero, of the number: there some others side themselves before they know the right hand from the left. So as it is truly said Transeunt ab ignorantia ad prejudicium: They leap from ignorance to a prejudicated opinion, and never take a good judgement in their way. But as it is well noted: Inter juvenile judicium, & senile prejudicium omnis veritas corrumpitur: When men are indifferent and not partial, than their judgement is weak and unripe, through want of years; and when it groweth to strength, and ripeness, by that time it is forestalled with such a number of prejudicated opinions, as it is made unprofitable, so as between these two all truth is corrupted; while the honourable names of sincerity, and reformation, and discipline, are put in the forward, so as contentions and evil zeals cannot be touched, except these holy things are first thought to be violated. But howsoever they shall infer the solicitation for the peace of the Church: not to proceed from carnal sins: yet will I ever conclude with the Apostle Paul: Cum sit inter vos zelus & contentio, nun carnales estis? While there is amongst you zeal and contention, are ye not carnal? And howsoever they esteem the compounding of controversies, to savour of men's wisdom and humane policy, I think themselves led with the wisdom which is from above; yet I say with Saint james, Non est ista sapientia de sursum descendens, sed terrena, animalis, diabolica. Ibi zelus & contentio, ibi inconstantia & omne opus pravum. Of this inconstancy it is said by a learned Father: Procedere non ad perfectionem, sed ad permutationem. They seek to go forward still, not to perfection, but to change.  
The third occasion of controversies, I observe to be an extreme and unlimited detestation of some former heresy or corruption of the Church acknowledged & convicted. This was the cause that produced the heresy of Arrius, grounded chief upon detestation of Gentilism; lest the Christians should seem by assertion of the coequal divinity of our Saviour Christ to approach to the acknowledgement of more Gods then one. The detestation of Arrius heresy produced that of Sabellius, who holding for execrable the dissimilitude which Arri us pretended in the trinity, fled so fare from him, that he fell into the other extreme, to deny the distinction of persons, and to say they were but only names of several offices and dispensations; yea, most of the heresies of the Church have sprung up of this root, while men have made it their scale to measure the bounds of their religion, taking it by the farthest distance from the error last condemned. These be Posthumi haeresium filii, heresies that arise of the ashes of other heresies that are extinct and amortised. This manner of apprehension doth in some degree possess many of our time: they think it the true touch stone to try what is good and holy, by measuring what is more and less opposite to the institutions of the Church of Rome, be it ceremony, be it policy or government; yea be it other institution of greater weight, that is ever most perfect which is removed most degrees from that Church; and that is ever polluted and blemished which participateth in any appearance with it: this is a subtle and dangerous conceit for men to entertain, apt to delude themselves, more apt to delude the people, and most apt of all to calumniate their adversaries. This surely, but that a notorious condemnation of that position was laid before our eyes, had long since brought us to the rebaptising of children baptised according to the pretended Catholic religion. For I see that which is a matter of much like reason, which is the reordaining of Priests, is a matter very resolutely maintained. It is very meet that men beware how they be abused by this opinion, and that they know it is a consideration of much greater wisdom to be well advised: whether in the general demolition of the institutions of the Church of Rome, there were not (as men's actions are unperfect) some good purged with the bad, rather than to purge the Church as they pretend, every day anew, which is the way to make a wound in her bowels, as it is already begun.  
The fourth and last occasion of these controversies (a thing which did also trouble the Church in former time) is the partial affectation and imitation of foreign Churches: for many of our men, during the time of persecution, and since, having been conversant in Churches abroad, and received a great impression of the government there ordained, have violently sought to intrude the same upon our Church. But I answer, Conveniamus in eo quod convenit non in eo quod receptum est: let us agree in this with every Church, to do that which is convenient for the estate of itself, and not in particular customs. Although their Churches had received the better form, yet many times it is to be sought. Non quid optimum, sed è bonis quid proximum: Not what is best, but of good things what is next and readiest to be had. Our Church is not now to place, it is settled and established. It may be in civil States a republic is better than a kingdom: yet God forbidden that lawful kingdoms should be tied to inovate and make alterations: Qui mala introducit, voluntatem Dei oppugnat revelatam in verbo: Qui nova introducit, voluntatem Dei oppugnat revelatam in rebus: He that bringeth in ill customs, resisteth the will of God revealed in his word: He that bringeth in new things, resisteth the will of God revealed in the things themselves. Consul providentiam Dei cum verbo Dei: Take counsel of the providence of God, as well as of his word. Neither yet do I admit that their form (although it were possible and convenient) is better than ours, if some abuses were taken away. The party and equality, is a thing of wonderful great confusion, and so is an ordinary government by Synods, which do necessarily ensue upon the other. It is hard in all causes, especially in matters of religion, when voices shall be numbered and not weighed. Equidem (saith a wise Father) ut verè quod res est scribam, prorsus decrevi fugere omnem conventum Episcoporum: nullius enim consilii bonum exitum unquam vidi: consilia enim non minuunt mala, sed augent potius. To say the truth, I am utterly determined never to come to any Council of Bishops: for I never yet saw good end of any Council: for Counsels abate not ill things, but rather increase them: which is not so much to be understood of general Counsels, as for Synods gathered for the ordinary government of the Church, as for deprivation of Bishops, or such like cases, which mischief hath taught us the use of Archbishops and Patriarches, and Primates, as the abuse of them since hath caused men to mislike them. But it will be said, Look to the fruits of the Churches abroad and ours. To which I say, I beseech the Lord to multiply his blessings & graces upon these an hundred fold. But yet it is not good we fall a numbering them. It may be our peace hath made us wanton. It may be also (though I would be loath to derogate from the honour of those Churches, were it not to remove scandals) that their fruits are as torches in the dark, which appear greatest a fare off. I know they may have some more strict order for the repressing of sundry excesses. But when I consider of the censures of some persons, as well upon particular men as upon Churches, I think of the saying of a Platonist, who saith:  vitia irascibilis partis animae sunt gradu praviora quam concupiscibilis tametsi occultiora. A matter that appeared well by the ancient contentions of Bishops: God grant we may contend with other Churches as the Vine with the Olive, which of us beareth best fruits: and not as the Brier with the Thistle, which of us is most unprofitable. And thus much touching the occasion of controversies.  
Now briefly to set down the growth and progression of these controversies, whereby will be verified the wise counsel of Solomon, that the course of contention is to be stopped at the first, being else as the waters, which if they get a breach, will hardly ever be recovered. It may be remembered, how that on their part who call for reformation, was first propounded some dislike of certain ceremonies, supposed to be superstitious: some complained of dumb Ministers, who possessed rich Benefices: some made invectives against the idle and monastical continuance within the Universities, by those who had livings to be resident upon, and such like causes. Thence they went on to condemn the government of Bishops, as an Hierarchy remaining to us of the corruptions of the Roman Church, and to except to sundry institutions, as not sufficiently delivered from the pollutions of former times. And lastly, they are advanced to define of an only and perpetual form of policy in the Church, which (without consideration of the possibility, or foresight of peril, or perturbation of the Church & State) must be erected and planted by the Magistrate. Here they stay. Others not able to keep footing on so steep a ground, descend further, that the same must be entered into, and accepted by the people at their peril, without attending the establishment of authority; and so in the mean time they refuse to communicate with us, reputing us to have no Church. This hath been the progression of that side, I mean of the generality. For I know that some persons (being of the nature not only to love extremities, but to fall to them without degrees) were at the highest stream at the first: the other part that maintaineth the present government of the Church, hath not kept one tenor neither. First, those ceremonies which they pretended to be corrupt, they maintained to be things indifferent, and opposed the examples of the good times of the Church, to that challenge that was made unto them, because they were used in the latter superstitious times: then were they also content mildly to acknowledge many imperfections in the Church, as Tares came up amongst the Corn, which were not as yet according to the wisdom of our Saviour Christ, to be without strife pulled up, lest it might spoil and supplant the good corn, but to grow on together till the harvest. After this they grew to a more absolute defence & maintenance of orders of the Church: and stiffly to hold that nothing was to be innovated, partly because it needed not, and partly because it would make a breach upon the rest. Thence (exasperate through contention) they are fallen to a direct condemnation of the contrary part, as of a sect: yea and some indiscreet persons have been bold in open preaching to use dishonourable and derogative speech, and censure of the Churches abroad: and that so fare, as that some of our men (as I have heard) ordained in foreign parts have been pronounced to be no lawful Ministers. Thus we see the beginnings were modest, but the extremes violent: so as there is now almost as great a distance of either part from itself, as was at the first of one from the other. And surely (though my meaning and scope be not (as I said before) to enter into the controversies themselves) yet I do admonish the maintainers of the above named discipline, to weigh and consider seriously, and attentively, how near they are unto those with whom I know they will not join. It is hard to say that the discipline which they say we want, is one of the Essential parts of the worship of God: and not to affirm, that the people upon peril of their salvation without staying for the Magistrate are to gather themselves unto it. I demand if a civil State should receive the preaching and baptism, and exclude the sacrament of the supper: were not men bound upon danger of their souls, to draw themselves to congregations, where they might celebrate that Ministry, and not content themselves with that part of worship which the Magistrate hath authorised? This I speak not to draw them into mislike of others, but into a more deep consideration of themselves. Fortasse non redeunt, quia progressuum suum non intelligunt, Again I say, to my Lords the Bishops that it is heard for them to avoid blame in the opinion of an indifferent person, in standing so precisely, in altering nothing. Leges novis legibus non recreate descunt, Laws being not refreshed with new laws, wax sour. Qui mala non permutat, in bonis non perseverat, without change of ill, a man can not continue the good: to take away abuses, supplanteth not good orders, but establishes them. Morosa moris retentio res turbulenta aque ac novitas est, A contentious retaining of custom is a turbulent thing as well as innovation. A good husbandman is ever pruning and stirring in his vineyard, or field; not unreasonable indeed, nor unskilfully, for he lightly ever findeth somewhat to do. We have heard of no offers of the Bishops of bills in Parliament, which no doubt proceeding from them to whom it properly appertaineth, would have every where received acceptation, their own constitutions, and orders have reform little. Is nothing amiss? can any man defend the use of excommunication, as a bare process to lackey up and down, for duties and for fees, it being the greatest judgement next unto that general judgement at the last day? Is there no means to nurse and train up Ministers? (for the yield of the Universities will not serve, though they were never so well governed) to train them I say not to preach (for that every man adventureth confidently to do) but to preach sound and handle the Scriptures with wisdom and judgement. I know Prophesying was subject to great abuses; and would be more abused now, because the lease of persecution is increased. But I say, the only reason of the abuse was, because there were admitted to it a popular auditory, and it was contained with a private conference of Ministers. Other things might be spoken of. I pray God inspire the Bishops, with a fervent love, and care of the people, and that they may not so much urge things in controversy, which all men confess to be gracious, and good. And thus much for the second part.  
Now as to the third part of unbrotherly proceeding on either part, it is directly contrary to my purpose to amplify wrongs, it is enough to note and number them: which I do also to move compassion and remorse on the offending side, and not to animate challenges and complaints on the other. And this point (as reason is) doth chief touch that side which do most: Injuriae potentiorum sunt, injuries come from them that have the upper hand; The wrongs of them that are oppressed, of the government of the Church towards the other, may hardly be dissembled or excused: they have charged them as though they denied to pay tribute to Caesar, and withdraw from the civil magistrate their obedience, which they ever performed and taught: They have sorted and coupled them with the family of Love, whose heresies they have laboured to descry and confute: they have been swift of credit to receive accusations against them from those that have quarrelled with them. But for speaking against sin and vice, their examinations and inquisitions have been straight, swearing them to blanks & generalities (not included within the compass of matter certain, which the party that taketh the oath is able to comprehend) which is a thing captious and strainable. Their urging of subscription to their own Articles, is but lacescere & irritare morbos Ecclesiae, which otherwise would spend and crush themselves, Non consensum quaerit, sed dissidium auget, qui quod factis praestatur, verbis exigit: he seeketh not union but division, which exacteth inwardly that, which men are content to yield in outward action. And it is true, there are some, which (as I am persuaded) will not easily offend by inconformity, who notwithstanding make some conscience to subscribe. For they know this note of inconstancy & defection from that which they have long held, shall disable that good which otherwise they would do. For such is the weakness of many, that they think their Ministeries should thereby be discredited. As for their easy silencing of them, in such great scarcity of Preachers, is to punish the people and not them. Ought they not (I mean the Bishops) to keep one eye open to look upon the good that those men do; not to fix them both upon the hurt that they suppose cometh by them. Indeed such as are intemperate and incorrigible God forbidden they should be permitted to teach. But shall every inconsiderate word, sometimes captiously watched, and for the most part hardly enforced, be as it were a forfeiture of their voice & gift in teaching? As for particular molestations, I take no pleasure to recite them. If a minister shall be troubled for saying in Baptism, Do you believe? or, dost thou believe? If another shall be troubled for praying for her Majesty without addition of her styles, whereas the very form of prayer in the book of Common prayer hath (thy servant Elizabeth) and no more. If a third shall be accused upon these words uttered touching the controversies, Tollatur lex & fiat certamen, whereby was meant, that the prejudice of the law removed, other reasons should be equally compared of calling for mutiny and sedition: as if he had said, Away with the Law, and try it out by force. If these and other like particulars be true, which I have but by rumour, and cannot affirm, it is to be lamented that they should labour amongst us with so little comfort. I know restrained government is better than remiss. And I am of his opinion that said: Better it is to live where nothing is lawful, then where all things are lawful: I dislike that laws be contemned, or disturbers unpunished. But laws are compared to the grape, which being too much pressed, yields an hard and unwholesome wine. Of these things I may say, Iram viri non operatur justitiam Dei: the wrath of man worketh not the righteousness of God. As for the injuries on the other part, they are, Ictus vermium, as it were headless arrows, they are fity and eager invectives: and in some fond men, uncivil and unreverent behaviour towards their persons. This last invention also which exposeth them to derision and obloquy by libels, chargeth (as I am persuaded) the whole side; neither doth that other, which is yet more odious, practised by the most sort of them, which is calling in as it were to their aid, certain mercenary bands, which impugned Bishops & other Ecclesiastical dignities, to have the spoil of their endowments and live.  
Of this I cannot speak too hardly: It is an intelligence between incendiaries and robbers, the one to rob or fire the house, the other to rifle it. And thus much touching the third part.  
The fourth part wholly pertaineth to them which repugn the present Ecclesiastical government, who although they have not cut themselves from the body and communion of the Church: yet they effect certain cognisants & differences, wherein they seek to correspond amongst themselves, and to differ from other: and it is truly said, Tam sunt mores Schismatici, quam dogmata Schismatica: There be as well Schismatical factions as opinions. First, they have impropered to themselves the names of zealous, sincere, & reform, as if all other were cold, minglers of holy things, and profane, and friends of abuses. Yea to be a man endued with great virtues, and fruitful in good works, yet if he concur not fully with them, they term (inderogation) a civil and moral man, and compare him to Socrates or some heathen Philosopher: whereas the wisdom of the Scripture teacheth us contrariwise to denominate him religious according to the works of the second table: because they of the first are often counterfeited and practised in hypocrisy. So saith Saint john, that a man doth mainly boast of loving God whom he hath not seen, if he loveth not his neighbour whom he hath seen. And Saint james saith, This is true religion to visit the fatherless and widow; and so that which is but Philosophical with them, is in the phrase of the Apostle, true religion and Christianity. As in affection they challenge to themselves the said virtues of zeal, and the rest, so in knowledge they attribute to themselves light, and perfection. They say the Church of England in King Edward's time, and the beginning of her Majesties, was but in the cradle: and that the Bishops of those days did somewhat for daybreak, but the maturity and fullness of light proceeded from themselves. So Sabinus Bishop of Heraclea of Macedonia, said, that the Fathers in the council of Nice were but infants, and ignorant men: that the Church was not so to persist in their decrees, as to refuse that farther ripeness of knowledge which the time had revealed. And as they censure virtuous men by the names of civil and moral, so do they censure men truly, and godly-wise who see the vanity of their assertion) by the names of Politic, saying that their wisdom is but carnal, and savouring of man's brain. So likewise if a Preacher preach with care and meditation (I speak not of the vain Scholastical form and manner of preaching) but sound indeed, ordering the matter he handleth distinctly, and draweth it down from authorising of it by strong proofs and warrant: they censure it as a form of preaching, not becoming the simplicity of the Gospel, and refer it to the reprehension of Saint Paul speaking of the enticing speech of man's wisdom. Now for their own manner of preaching, what is it? Surely they exhort well, and work compuction of mind, and bring men well to the question, Viri fratres quid agem us? but that is not enough, except they resolve this question. They handle matters of controversies weakly and obiter, and as before a people that will accept of any thing in doctrine or manners: there is little but generality and repetition. They move the bread of life, and toss it up and down, they break it not: They draw not their directions down ad casus conscientiae, that a man may be warranted in his particular actions whether they be lawful or not; neither indeed are they able to do it, what through want of grounded knowledge, what through want of study and time. It is an easy thing to call for observation of the Sabbath day, and to speak against unlawful gain: but what actions and works may be done upon the Sabbath day, and in what cases; and what courses of gain are lawful, and what not: to set this down, and to clear so the whole matter with good distinctions and decisions, is a matter of great knowledge and labour, and asketh much meditation and conversation in the Scriptures and other helps which God hath provided & preserved for instruction. They carry not equal hand in teaching the people their lawful liberties as well as their restraints and prohibitions. But they think a man cannot go too fare in keeping a commandment; they forget that there are sins on the right hand as well as on the left, and that the sword is double edged, and cutteth on both sides, as well the superstitious observances, as the profane transgressions. Who doubteth but it is as unlawful to shut where God hath opened, as to open where God hath shut? to bind where God hath loosed, and to lose where God hath bound? Amongst men it is as ill taken to turn bacl favours, as to disobey commandments. In this kind of zeal (for example) they have pronounced generally and without difference all untruth is unlawful, notwithstanding that the Midwives have been reported to have been blessed in their excuse, and Rahab is said by faith to have concealed the spies. Farther, I heard some Sermons of mortification, which (I think) with very good meaning they have preached out of their own experience and exercise: and things in private counsel not unmeet, but surely no sound conceits: much like to Parsons his Resolutions, or not so good, rather apt to breed in men weak opinions, and perplexed despairs, then filial and true repentance which is sought. Another point of great inconvenience and peril, is to entice the people to hear controversies, and all manner of doctrine: they say no part of the counsel of God is to be suppressed, nor the people defrauded. So as the difference which the Apostle maketh between milk and strong meats, is confounded; and his precept that the weak be not admitted to questions & controversies, taketh no place: But most of all it is to be suspected as a seed of further inconvenience for manner of handling the Scriptures: for while they seek express Scripture for every thing; and that they have in a manner deprived themselves and the Church of a special help, and support by embracing the authority of Fathers, they resort to naked examples, conceited inferences and forced allusions, such as do bring ruin to all certainty of Religion.  
Another extremity is that excessve magnifying of that, which though it be a principal and holy institution, yet hath limits as all things else have. We see (in a manner) wheresoever they find in the Scriptures the word spoken of, they expound it of preaching. They have made it almost of the Essence of the sacrament of the Lords supper to have a sermon precedent. They have (in manner) annihilated liturgies and forms of divine service. As for the life of the good Monks and eremites of the Primitive Church, I know they will condemn a man as half a Papist, if he should maintain them as other, then profane, because they heard no preaching. In the mean time, what preaching is, and who may be said to preach, they make no question. But as fare as I see every man that speaketh in chair is counted a preacher. But I am assured, that not a few that call wholly for a preaching ministry, deserve to be of the first themselves, that should be expelled. These and some other errors and misproceeding, they do fortify and increase by being so greatly addicted to their opinions, and impatient to hear contradiction or argument. Yea I know some of them, that would think is a tempting of God to hear or read what may be said against them. As if there could be a Quod bonum è tenete, without an Omne probate going before. This may suffice to offer unto themselves a view and consideration whether they do well or no, & to correct & assuage the partiality of their followers and dependants. For as for any man that shall hereby enter into a contempt of their Ministry, it is but his own hardness of heart. I know the word of exhortation doth chief rest upon these men, and they have zeal and hate of sin. But again let them take heed that it be not true which one of their adversaries saith against them, that they have but two small wants, knowledge, and love. And so I conclude the fourth part.  
The last point teaching the due publishing, and debating of these controversies, needeth no long speech. this strange abuse of Antiques and Pasquil's hath been touched before. So likewise I repent not that which I said before, that a character of love is more proper for debates of this nature, then that of zeal. As for all direct and direct glances or levels of men's persons, they were ever in these cases disallowed. Lastly, whatsoever is pretended, the people is no meet judge or arbitrator; but rather the moderate, quiet, and private assemblies of the learned. Qui apud in capace loquitur non disceptat, sed calumniatur. The Press & Pulpit would be morefreed and discharged: neither promotion on the one side, nor glory and heat on the other, aught to continue these challenges at the Gross, and such places. But rather all Preachers especially such as are of a good temper, and have wisdom, with conscience ought to inculcate and beat upon a place, peace, silence, and sufferance. Neither let them fear Solon's law which compelled in factions, every particular person to range himself on the one side, or the other: nor the fond calumny of neutrality. But let them know that it was true which was said by a wise man, that neuters in contention were better or worse, than either side.  
These things have I in all sincerity and simplicity, set down touching the controversies which now trouble the Church of England, and that without all art or insinuation: and therefore not likely to be grateful to either part. Notwithstanding I trust what hath been said, shall find a correspondence in their mind, who are not embarked with partiality, and which love the whole better than the part. Whereby I am not out of hope that it may do good. At least I shall not repent myself of the meditation.  
FINIS.