A CONVOCATION SPEECH, BY Mr. THOMAS WARMSTRY, one of the Clerks for the Diocese of WORCESTER: AGAINST Images, Altars, Crosses, the new Canons, and the Oath, etc.  
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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Monander. 
LONDON, Printed in the year, 1641.   

A CONVOCATION SPEECH, BY Mr. THOMAS WARMSTRY, one of the Clerks for the Diocese of WORCESTER. AGAINST Images, Altars, Crosses, the new Canons, and the Oath, etc.  
I Am not unsensible how fare more unfit it is for me to speak in so grave and reverend an Assembly, than for many others, whose riper years and more mature studies have furnished them with fare greater abilities. But since it hath pleased the Clergy to make choice of me for their Servant, I crave leave to discharge my conscience.  
We cannot be ignorant of the rumours that are abroad, the great exceptions that are taken against the late Canons, the great and general accusations that are laid upon the late Synod, for the making and contriving of them. And it is strange, me thinks, when every body talks of it, that we ourselves should be silent, whom it most concerns. It will be small credit to the Church, that others must be feign to correct those errors that we have committed. It cannot be, I conceive, either piety or wisdom in us to desert the cause. If we be justly charged, we are engaged to a redress; every man is bound to fill up the pit which he himself hath digged. If unjustly, we have a tie upon us to use our endeavours to remove the scandal, and slander. It must needs lie upon us either to make good that we have done, or to amend that which we have misdone: lest to the rest this blemish also be laid upon us, that we are busy, when there is nothing to do; and altogether remiss when we have most work; or that we have hands to wound, but none to cure. I should be glad that our business were for justification; but I fear there is something else to be done. For mine own part, it is not unknown, I believe, unto many that are here present, that I was against many things in the said Canons, in the agitation of them in the last Synod; and particularly against the Oath. And as I opposed it then; so I continue still in my dissent from it: Not that I dislike any thing that the Oath intends principally to guard. I disrellish neither the Doctrine, nor the Discipline, nor the Government of the Church. Not the Doctrine, I embrace it hearily; and I conceive the Church of England may be herein the pattern of the world: and that if ever any Church hath taken that living water clearly and purely from the fountain, it is the Church of England. Not the Discipline, I entertain it willingly, so fare as it is established by law: I wish indeed there might be no private Innovations. I love outward reverence in God's worship, so that it be directed to the right object; not to Altars, not to Images; but to God. I love all Ceremonies that truly tend thereunto, or to decency, or to uniformity, which I acknowledge to be most necessary in religious actions. But I desire that in affectation of reverence we breed no contempt; that in contrivance of decency, we bring in no blemishes: That the Church may not seem to be infected with the humours of some women in this age, that never think themselves handsomely dressed, but when they are in some new and fantastical fashion: That while we endeavour Uniformity, we do not multiply division. We may be so busy in drawing the two ends together, that we may break the staff in the midst. That we be not so careful to preserve Uniformity with others that are without, that we make dissensions within our own Church. The truth is, I wish there might be nothing scandalous, nothing frivolous in the Church. Nothing scandalous, not so much as a title. Though I love the sacrifice of Alms, and Praise, and I hope should not refuse myself to be a sacrifice unto God, though a burned one; yet I know no need of any material Altar: because I know no material Sacrifice, but that eternal Sacrifice of Christ upon the Cross. And though it may be urged, That the Primitive Church used the name of Altar for the holy Table, yet that makes it neither necessary nor warrantable for us to do the like; unless together with the language we could call back the purity, the simplicity of the Primitive times. Now things are ill interpreted, it concerns us to be more cautelous; lest if not now, yet in after ages our language may be urged for the confimation of Heresy, when it cannot be answered for us; as we may answer for the Primitive times, That the Heresies were not then broached, and therefore the speech more lose. It is a dangerous thing to give an Heresy the advantage of a Metaphor, which the Devil wants not skill in time to reduce back unto the kill letter. Besides, the language of the Scripture and the Apostles is the most  and the most ancient language of the Primitive Church; and we read of no Altar there after Christ, but the Altar of the Cross, or of Christ crucified. I desire there may be nothing scandalous: I wish the true Image of God in Righteousness and true Holiness may be restored in the spiritual Temples of our souls But I desire, at least an abatement in the number, and limitation, for the manner and situation of Images in the material Churches because I doubt they are seandalous to all sorts.  
To ourselves; to the strongest in one sense, it lays a scandal upon many of them, brings them into suspicion of inclination to Popery. And this suspicion i● the poison of the Church, and aught by all means to be avoided. To the weak; who are drawn hereby into a jealory of our Church, and moved toward a separation. And surely it is no policy; nor can be a thing acceptable to Almighty God, to fill the Church with congregations of dead Images and Saints, and to empty it of the living Images of God. The dead praise not thee, O Lord, saith the Psalmist, Psal. 115.17. He is the God of the living, and not of the dead, saith our Saviour.  
Scandalous to the Papist. Alas, it will never win them: can you think them such children as to be alured with a Baby? it may confirm and strengthen them; and I doubt not but the Devil hath skill enough to persuade them from hence, that they need not come over to us; for we are drawing, as fast as we can, to them. And we know not what use our Posterity may make of those Statues and Images, which we have set up. I am sure they are paratura Idololatriae: and you had best take heed how you lay ratsbane in your children's way, and how you strengthen the hands of the wicked.  
Scandalous to the jew. The material Crosses in our Churches may be, I doubt, a block in their way, as well as the Cross of Christ: they have wretchedly taken this, let us not give them that. This God, I hope, will remove by illumination, and it may be hoped, the time draws near: O let not us be hinderers of so great, so glorious, so  a work, by laying a company of Images in their way. Cyprian de valera, a learned Spaniard, in his Preface unto those two Treatises which he hath written against the Supremacy of the Pope, and against the Mass, telleth us of one Paulus Pricius a learned Hebrew, that turned Christian in Pavia, who complained of this, and desired a redress of it, saying, That it was very requisite, that Images should be rid out of our Churches; for that they were the cause that kept many jews from embracing Christian Religion.  
Scandalous to the Turk, and to the Heathen also. It may be a means to make the Heathen like his superstition the better, with which we do so dangerously comply, at least in outward appearance; and to confirm and promote the Turk in his abhorring of the profession of Christianity. It is the judgement of that learned Spaniard I before named: Muchos Moros, Turcos, y Indios se converti jan a Christo, si non fuere Por la offensa, y escandalo de las Imagines, many Moors, Turks, and Indians might be converted to Christianity, were it not for the scandal of Imagery. Ye see then they do much mischief; though they have eyes and see not, mouths and speak not, hands and handle not, feet and walk not; yet they are not idle in our Churches, they have their dangerous and pernicious effects; and there is a strong, though silent, dissuasivenesse in them to make many stand afarie off from Christ, and to abominate the service of the Lord. But perhaps you will say, this is countervailed by some good that they bring with them. I must confess it is just, that we should consider both, and lay aswell the conveniences as the inconveniences in the balance, that we may discover the true weight and value of things, and not censure them by the one, without the other: the want of which moderation in our judgements hath caused great commotions and tumults in the Church. Let us then see wherein they profit God's people.  
If they do any good in the service of God, they are profitable, aut discentibus, aut docentibus, aut or antibus, aut communicantibus, saith Hemmingius: or (let me add) eleemosynam dantibus; for unto these, I conceive, may be reduced all the holy and religious offices which God requires of us in his service.  
Not to the Learners, it furthers them nothing. O yes, they are Idiotarum libri. Truly I doubt we have much to answer for it, that there are Idiotae in Christianismo. Let us preach the word as we ought, and by God's grace there will be no need, that there should be either Images for Idiots, or Idiots for Images. This means of instruction is more safe, and more effectual; this ordained by God, warranted by his Command, graced by his Promise. That invented by men, without either Precept or Promise from God; but rather against both: and it can be no way acceptable to God, to exclude this to bring in that; to preach down preaching to make way for Images. It is a notable observation, and, I doubt, may rub upon our times, that Hemmingius, and Peter Martyr have in this point: That when the Ministers of the Church began to give themselves to idleness, and silence in the Church, than began the frequent use of Images in God's house. They were built up, it seems, upon the ruin of God's Ordinance; as if the Churchmen, to excuse and countenance their own sloth and negligence, had set up stocks and stones to be their Curates, and to take their turns in the instruction of the people. And so the Priests became, as it were, dumb Idols; and the Idols were made dumb Priests to do their office in God's service. And surely it falls out unhappily in our time; to this purpose, wherein preaching of the word is discountenanced, and left off; and in stead thereof, as it were, Pictures brought in. And I pray you consider whether the Authors of the one were not those that are guilty of the other. But alas, how unsafe is it for us to commit our charges to such Instructors! since the Prophets tell us, they are teachers of lies, of vanity, and falsshood, Habak. 2.18. jerem. 10.8, 14. Besides, if any be so stupid as, as that they cannot be instructed without an Image, it may be feared, they will be so stupid too, ●s to mistake the true use of an Image, if there be any such in the Church.  
And as little helpful are they to Preachers. They can neither inspire, nor enlighten, nor inflame their hearts with holy zeal in the preaching of the word, nor open unto them a door of utterance; for how should they open his mouth, since they cannot their own? And they have rem angustam demi, that must seek unto them for matter to furnish out their Sermons; neither are they able to furnish them with any excellent stuff, unless they would make use of them for the art of memory, which I doubt would prove but of little avail to them. And if I mistake not, windows and pillars may serve as well.  
But what? are they behooveful to men in their Prayers, and divine worship? They may be robbers of God indeed herein, and so make the house of Prayer a den of thiefs, but for any furtherance of these Duties unto him there is none at all, but rather much hindrance. There are but two parts of our worship and service in this kind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the internal worship of the soul, which consists in inward devotion; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the external of the body, consisting for the most part in outward Reverence. Now for the first, they further us not in our devotion; for that is usually the more intended, by how much the mind is more fixed unto God, and hath a more free passage unto him: whereas these serve rather to distract the mind, and are as blocks and hindrances in the thoughts passage unto God; especially being set up in the very faces of Oratories, as if they were placed there to intercept our Prayers, and to waylay our devotions between the soul and heaven. And for outward Reverence, I speak it confidently, I believe they have been a great means to make men abhor it in the house of God, lest they should be entrapped thereby unto Idolatry; or at least be thought to give it to Altars, or Images, which are set up (as is doubted) of purpose before them. julian the Apostate, to ensnare the Christians to Idolatry, or at least to draw them into the imputation of it, set up his Idols upon his own Picture; that if they bowed, and gave civil respect (as was accustomed it seems) to the representation of the Emperor, they might then be taken to be worshippers of the Heathen Idols: if they refused, they were executed, not as Christians, but as despisers of the Emperor in his resemblance. And truly the case is very like with Christians now in respect of these Images, 
As those wicked Persecutors of which Ruffinus lib. 1. cap. 7. who set up the Image of Venus in the place where our Saviour was crucified; that if any should come thither to worship our Saviour, they might be thought to worship that Idol, etc. Et ob hoc infrequens & penè oblivioni datus fuerat locus, saith Ruffian.  being set up in place of God's worship; if they do outward reverence unto God, they are in danger to be misinterpreted to do it to the Altars, and Images; if they refuse to do it unto them, they are accused, and punished, as denying it to God; and so they are in a manner necessitated to appear either profane, or superstitious, and idolatrous.  
Neither do they any way further men in the use of the Sacrament. We know the eyes of the body and soul have both their full work there; and therefore should be sequestered as much as may be from other objects, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at that most dreadful time, as Epiphanius calleth it. The eye of the body is there to be fixed upon the representation of Christ and his sufferings, and benefits, which himself hath set before us in the holy Sacraments, and is not to bedistracted by any other Images, whether Crucifixes, or other, set up, as it were, to outface them, which seem to lay a secret imputation of imperfection and insufficiency upon that blessed Ordinance of Christ, as if that were not enough without a Crucifix, or as if the painter or carver had set forth the passion in the Picture, better than Christ in the holy Supper. And for the eye of the soul, that is to be fixed on Christ himself, his bitter sufferings, and those glorious blessings thereby imparted unto us, and not to be taken up with any humane artifices; the splendour whereof may steal away the soul from its attention to this holy business, and so deprive it of the comforts of the Sacrament.  
And for Almsdeeds, Though the Priests of Rome find (I doubt not) good come in by this means, and receive good Rent for their Tenant-Images, for the houseroom they allow them in their Churches; yet they are not like to be beneficial to the poor: Yea, the fruitless charge and cost which is bestowed upon them in their framing, adorning, and offerings, is a great means both to disable and discourage God's people, for enlarging their hearts, or at least their hands to the poor. Indeed these Images, though they have no mouths to speak, yet they have, as it were, mouths to devour the bread of the hungry: and the costly attire of these dead Images is paid for dearly, it may be feared, by many poor living Images of Christ, that by this means are feign to go naked to the shame of Christian Religion.  
And if we add unto this the dangerous opposition that is in the use of them in God's worship, unto the rules and laws of God himself; whereby they are not only scandalous but impious, thwarting the rule not only of charity, but of faith too; as may appear by the second Commandment, and also by many other places in holy Writ, wherein this practice is vehemently opposed and condemned. 
Concil. Elibert. can. 36. Placuit Picturas in Ecclesia esse non debere, ne qnod colitur, aut adoratur, in parietibus depingatur. Vide Athanas. contra Idol. August. in Psal. 113. Chrysost. in Genes. Hom. & ad Philippens. 1.3. Hom. 11. Theodor. in Psal. 113. justin. Mart. in dialog. cum Tryphon. Clem. Alex. Strom. 6. & in Paraen. Tertul. de idolat. c. 3.4.5. Cyprian de Valera, in the Preface of his Does Tratadoes del Papay de la missa. Lamprid. in Alex. Sever. vide drelincourt Triomphe de l'eglise part. 2.1.26. art. 4.  And the contrariety that it hath both to the judgement and practice of the Primitive Church (which in other matters we talk much of) judgement, being absolutely and clearly forbidden by that ancient Eliberian Council celebrated in Spain in the year 305. as Binius computes; and extremely disliked by the ancient Fathers of the Church, as Origen, justin Martyr, Tertullian, Athanasius, Epiphanius, etc. insomuch that they proceeded so fare some of them, it seems, as to condemn the very art of painting and carving, as deceitful and mischievous, and as brought into the world by the Devil himself: And Practise also, suitable to their judgement, in that they were not in use among them in God's service, as learned Drelincourt observes to be acknowledged by divers of the Popish authors themselves, as Libius, Gregorius, Gyraldus de Dits Gentium, Syntagm. 1. Georg. Cassander Consult. art. 21. and as may be seen, if we look but upon the descriptions of the Temples of Adrian, hereby noted to have been distinguished from the Heathenish Temples, and of the Temples of Constantine, the magnificence and ornaments whereof are described in Ecclesiastical history (as is observed by a learned French writer) without the least mention of Pictures, or Images: yea it was the reproach (as one noteth) that the Heathens laid upon the Christians in the ancient times, That they had neither Temples, nor Altars, nor Images. 
Vide Orig. contra Cells. lib. 6.7. Minut. in Octau. Lactant. div. Instit. lib. 2. Clem. Alex. Strom. 5.6. Iren. advers. Haereses lib. 1. cap. 23.24. Epiphan. lib. 1. Haeres. 27. August de Haeres. cap. 7. Pet. Crinit. lib. 9 de honesta disciplina.  And if we note (as one noteth) that they were not used in those times but by infamous Heretics; and that there have been Laws made against them by public authority in those times; as that Law of Valens and Theodosius, etc. if, I say, we add these things, That they are contrary to the Word of God, to the judgement and practice of the Primitive Church, have not been anciently used but by wicked Heretics, and lastly have been openly cried down by authority, we shall find, I believe, little ground to make so much of them in the Church, as some have done.  
But what then? must we demolish these Churches, that are decked and adorned with Images? There is no need of that I hope. There are many things now to be reform, that I hope will not be pulled down: And yet if there were such need, I dare say, better forty Churches demolished than one Soul ruined, since a Soul is the purchase of Christ's blood; material Churches not so. These Scandals I desire may be removed.  
And as I desire there may be nothing scandalous in the Church, so that there may be nothing frivolous, or irrational, that our service may be a reasonable service. I know not why we should have candles in the day time. 
Concil. Eliber. cap. 34. & Lactant. div. instit. lib. 6. cap. 2. Accendunt lumina velut in tenebris agenti.— Si coeleste lumen quod dicimus , contemplari velint, jam sentiant quod non indigeat lucernis eorum Deus.— Num igitur mentis suae compos putandus est, qui autori & datori luminis candelarum & cerarum lumen offert pro munere? Aliud verò ille à nobis exigit lumen, & quidem non fumidum, sed (ut ait Poeta) liquidum, atque clarum, mentis scilicet, quod exhibere non potest, nisi qui Deum agnoverit.— Haec est religio coelestis, non quae constat ex rebus corruptis, sed virtutibus animi, qui oritur è coelo. Hic verus cultus est in quo mens colentis seipsam Deo immaculatam victimam sistit.  I wish there may not be so much as an Emblem of a fruitless Prelacy, or Clergy in the Church, that only fill the candlestick, but give no light. I love ornaments in the Church, so that they be not toyish or theatrical. I hold it very fit that God as he is the author of our riches, so he should be served with them. But I wish that may not befall our times that Aegidius Viterbiensis noteth to have befallen the times of Constantine; Constantini tempora (saith he) ut sacris rebus multum adjecere decoris, & ornamenti, ita morum vitaeque severitatem non parum eneruârunt. Verus ornatus Templorum utilis & Deo gratus (saith Hemmingius) est concio, cantio, oratio, & communio, & non quae haec impediunt & vitiant. Yea an holy congregation is the best furniture of the Church. I wish our special care may be for this, and then let the outward adornation, as fare as grave and decent, not be neglected. The truth is, I can bear much in the Church, rather than disturb the peace, or resist the Government: which gives me occasion to speak of the last thing mentioned in the Oath, The Government of the Church.  
And for this I do acknowledge myself bound by the law of God to bear great respect to this Ordinance of God, wheresoever I find it, I am to esteem it as a precious stone, though I find it in a dunghill of vices. But where it is set in gold, found associated with virtue and holiness, there indeed it is exceeding glorious, and may challenge a double respect: but howsoever it is due to God's Substitute, whatsoever the man may be in his own person, and that in point of conscience: and this duty doth consist chief in three things; Honour, Obedience, and Subjection. I am to honour them in my thoughts, in my words, in my actions, yea with my estate too, if there be ability in me and exigence in them. To obey them in all just commands whatsoever, wheresoever, either in the commands themselves, or in the acts which they en●oyne me, so they are not contrary to God's law; for I know the Governor may transgress his duty in commanding, and yet my duty may tie me unto obedience. He offends, if he lay any tyrannous or frivolous bonds upon me, God will not have his people abridged of their liberty, without some reason or ground. And therefore all the commands of Governors, whether in Church or Commonwealth, aught to have their ground either in Scripture, or Reason, and to be streams from those fountains: they must depend upon the law of God either natural or revealed; either as a confirmation thereof, or a declaration, or as a conclusion from these principles, or as a determination where his law hath appointed divers things to the same purpose and end, either absolutely or dis-junctively, either in the things themselves, or in the end unto which they tend; they must find an original there, from whence they must be extracted, and copied out, as it were. The law of God in Scripture and reason, is the main and general root and trunk, and all good laws are branches that grow from thence; and whatsoever humane constitutions cannot either in a direct or collateral line derive themselves from them, are bastard issues, and shameful to their Parents; and the lawmaker sins in framing of them. Yet the difficulty of Government is to be considered, and many things to be borne with, for though he have no ground in God's law for his injunction, but it is merely frivolous, and perhaps burdensome; yet if his authority disables him to make it, and it enjoin me to no act contrary, to mine allegiance unto God, it is his sin, but my affliction, and must be borne as other calamities; for though his law bathe no good end, yet my obedience hath; obedience itself is a good and laudable thing; and I may have the end of maintaining order, or preserving peace, and avoiding disturbance in the Church or Commonwealth, of preventing scandal unto others and the like, which are ends prescribed by God's law to regulate and frame our actions by. All things are not to be turned upside down upon every inconvenience that may be apprehended in a law, whether it be Ecclesiastical or Civil, For besides that there are few that are fit Judges of a Law; That may be unlawful for the Governor to command, which yet is not unlawful but expedient for me to obey, being commanded. As it was unlawful for Pharaoh to command the children of Israel to make brick without straw, as being tyrannous, and so sinful in him; but it was not unlawful, but rather commendable in them to obey it, as fare as they could. And S. Paul will have servants to be obedient unto their Masters, though they befroward and perverse. Indeed if they do enjoin me to do any thing wherein I should offend against God's laws in the least degree, no pretence of any, though never so many or so great good ends, must make me withdraw my allegiance from him, and pay it to humane powers. The authority of all men is limited, and so must our obedience to them be also. The supreme power of God is the foundation of all authority; and therefore our duty unto that must be preferred in the first place, and without all leave or exception whatsoever. Peace must not be maintained with the ruins of Piety and Trust. And any Scandal to my brother must rather be admitted, than I should prevent it without God's leave. The rule of Master Calvin is good here: Sicut libertas charitati, ita charitas fidei subjicienda est. Yet in this case I am to disobey as modestly and offenselesly, and with as much show of reverence to the Governor, as may stand with our duty unto God: yet resolutely too, not faintly, or fearfully but as the three Children unto Nebuchadonezar, Dan. 9.15.17. etc.  
And where we cannot yield obedience, we must yield the third Duty of Subjection, especially where the Authority is absolute and supreme under God, which may be variously stated according to the Laws and Customs of several Countries and Dominions. Then in case we cannot obey, we ought not to resist but suffer; and yield a passive obedience where we may not yield an active one, according to the rule of God's word: They that resist shall receive unto themselves damnation; and answerably to the practice of the Primitive Christians, as we may see in that notable example of the Theban Legion, mentioned by Grotius de jure Belli, out of Eusebius; who when they were commanded by Maximianus to worship his Idols, being Christians, they constant'y denied to obey his command: but when he required their lives, they submitted without resistance, though they were a strong Legion of valiant soldiers.  
But I am yet in generals, and generals are clouds: more clearly and particularly therefore. I willingly submit to the present Government of the Church in all parts specified in the Oath by Archbishops, Bishops, Archdeacon's, and Deans; and wish them so well, that I desire they may never moulder away in corruptions, that may make them justly odious to the people, or bring any disrepute upon them, that may be destructive to their Eminency. I envy not their Honours, but praise the bounty of Christian Princes therein; yet I wish they may be more glorious in holiness and piety than in outward state and dignity, That their honours may be more adorned by them, than they by their honours; that the rays of their excelling virtues may even dim and overcome the splend or of their outward additions, and that they be above others more in goodness, than in greatness; and not so much affect the one, as to neglect the other; nor feed the one so much, as to starve the other: nè filia devoret matrem, & devoratà matre, devoret etiam seipsam: you may easily perceive there is some danger of it. I willingly submit to their Authority, and wish it may be so moderated by Piety and Charity, that it may be fatherly, not despotical, much less tytannicall; not as Lords over God's heritage, but as Stewards of the manifold graces of God, that they may manage all things with Christian compassion, and punish others, when they must needs do it, with such hearts as are ready even to suffer with them in their corrections, like a tender mother that will weep when she is driven to chastise her child; like S. Paul, in whose language, (as a learned man observeth) to bewail, and to correct, seemeth to have been all one, 2 Cor. 12.21. I fear, saith he, that when I come again, my God will humble me among you, and that I shall bewail many that have sinned already, and have not repent of their uncleanness, and fornication, and lasciviousness, which they have committed. Surely, the censures of the Church, and Churchmen, should be pronounced rather with tears, than fury, rather with sighs, than supercilious frowns, that their love and pity to men's persons may shine in the midst of their greatest severity, that they may see that they are armed, not against them, but against their offences; and so, as much as may be, make their punishments lovely even to the sufferers of them. I wish that they may weigh out the justice of Discipline, and correction too with an equal hand, bending themselves most against those offences which are most against God, and not punish the weak and scrupulous (which hath more need of binding up than lancing, more need of Cordials, than Corrosives) as the stubborn and perverse: nor the omission of an indifferent Ceremony, as the trampling upon the Law of God itself. Never let it be heard in our Israel, that the laws and inventions of men, though harmless, though convenient, and wholesome, are more valued than the immediate laws of God himself. There is greater Scandal many times (it is doubt) in such method and manner of punishing, than that is which they pretend to remove. I desire that their Authority may be supported by those pillars of Learning, Zeal, Holiness, Industry, Meekness, Courage, and Humility: which may be like the seven pillars of the house of Wisdom: which they should be.  
Of Learning, that they may be shining Lights, to illustrate the dark places of the earth.  
Of Zeal, that they may be burning and shining Lights like john the Baptist, to prepare the way of the Lord in men's Souls.  
Of Piety and Holiness, that they may shine in their lives as well as in their doctrines; and their whole conversation may be a continual visible Sermon unto God's people.  
Of Industry, that their light be not hid sub modio desidiae, but that they may be like stars in the firmament, as well of the bigger as of the lesser magnitude, orderly and constantly fulfilling their courses, and imparting their benign aspects unto one another, and their wholesome influences unto the people in the Church; not forgetting those main and apostolical works of prayer, and preaching the word, offering incense, and dressing the lamps, the most glorious part of their functions. Surely, howsoever some may mistake it, a Bishop is more splendid, and more like an Apostle in a Pulpit, than upon the Throne, as some stile it.  
Of Meekness, that it may never be said of them, as S. Paul speaketh of himself when he was Saul, concerning zeal persecuting the Church, That the fervour that is in them may be a gentle, not a scorching flame: not like the heat of a fever, to distemper and destroy; but like the natural heat of the body to preserve and nourish; that it may be a fire of charity, not any immoderate fervour in them; and that it may be with them, as with God, that mercy may still be more eminent than judgement, especially in their own cause. I wish they may remember that of Livia to Augustus, nihil gloriosius Principe impunè loeso. It is a glory that ever deserves to be conspicuous amongst us, that is said to have been observable in Reverend Cranmer, noted to have been so meek in his own injuries, that it grew almost into a Proverb of him, If any man will have the Archbishop to be his friend, let him do him an injury.  
Of Courage, that they be not so gentle as to desert the cause of God in his Church.  
And of Humility the best basis for greatness to stand firm upon: that their eminency make them not supercilious, which is a sign indeed that men esteem themselves, but usually abates their esteem with others. Qui fastum in sublimitate castigat, docet se meruisse quod adeptus est,  
You see, I hope, that I am very well contented with the Doctrine, and Discipline, and Government of the Church. And yet notwithstanding, as I have done, so I do still disapprove of the late Oath. For though I approve of the Doctrine; yet it may be doubtful, whether it be fitly averred of any humane act absolutely, That it containeth all things necessary to salvation; since it is the judgement of one of no small note and esteem with many here (I believe, 
L. of Canterb. against A. C. S. 18. p. 121. ) That before the question may so much as be admitted, whether a thing containeth all things necessary to salvation, it must be granted to be of divine institution, or to be the word of God. Though I dislike not the Discipline, yet I hold it not unalterable; That were to fall into the error of the Disciplinarians, whom we have hitherto opposed upon this very ground, That the Discipline of the Church may be varied according to the variety of times, persons, and occasions. Though I approve of the Government, yet I cannot hold it in all parts to be necessary; since I doubt not there were times, when the Church was well governed without some of them, which are clearly mentioned in the Oath. The truth is, I conceive the Oath unfit either to be taken or imposed: I say either, because I conceive they are two questions; Whether the Oath be fit to be imposed; Or being imposed, whether it be fit to be taken.  
I hold it unfit to be taken, chief in four respects.  

1. As ambiguous in some things.  
2. As hardly consisting with truth in others.  
3. As contradictory and destructive in the parts thereof unto one another.  
4. As tying us to that which may be inconvenient to the Church; if not now, yet in after times.   
1. As Ambiguous: whereas an Oath ought to be clear, being a bond of so strict a nature, and so great a for feiture, That every man ought to be sure of the tenor of the obligation ere he enter into it; since a man's whole estate of happiness both in present possession, and in future hopes and expectation, yea the soul itself, and that eternal inheritance we look for in another world, is as it were tied over for the performance. Now this seemeth to be full of ambiguity.  
Ambiguous in the meaning and extent of the word Doctrine: since I take it, it is not so clear, but it may be doubted, whether that only is here meant, which is contained in the 39 Articles, or that also in the Homilies, the public Catechism, and the Apology of the Church of England: and there hath been some controversy of the Articles themselves, some, or one of them; and others have been diversely interpreted to serve the turns of Arminians, and those that have been dis-affected to the true sense of them.  
Ambiguous in the meaning and extent of the word Discipline; whether it be to be understood only of that which is contained in the ordinary book of Canons in our Church, and the Rubric in the Common prayer book; or whether of some other Rules before given in the time of King Henry the eighth, King Edward the sixth, or Queen Elizabeth; or whether also of the Provincials of Lindwood, and of the whole Canon laws of the Popes, where they are not clearly revoked by Statute. From which dangerous uncertainties I wish the Church were delivered by a settled establishment of some certain Rules for the government thereof, agreeable to the word of God, and sound reason: that we might not be feign to borrow from the Church of Rome, and to be governed by laws borrowed from Antichrist; though not Antichristian perhaps, as they are selected, and restrained here. Besides, there is doubt whether the Discipline be to be taken in the full extent of the word, or to be restrained only to the Government, as it seems abusively to be restrained in the Oath; whereas in itself it is much larger than Government: and therefore to make that the exegesis of Discipline may favour, I doubt, of Collusion. And yet so it is not altogether so clear, what is here meant by Government; whether we swear to it only in respect of the Governors, or in respect of all the Rules and exercise of Authority; which may be doubted; yea, was actually questioned and doubted of in the last Synod in the point of Excommunication by Laymen. And if the Governors only are here meant, then there is doubt which and how many they are that are here meant. Especially this Ambiguity is much increased by the etc. which I never remember to have been in the Oath, when it was read to us in the last Synod: neither am I alone in this forgetfulness; but the like hath been affirmed by others also. How it crept in I know not, but I do not believe, that ever before this, such an obscure addition found a room in an Oath: neither doth it consist with that clearness which is required in that which is acknowledged to be strictissimi juris. And though perhaps some of the larger sized consciences hold it unreasonable, that we should querelam offerre apicibus verborum; yet a good Christian will be nice in the smallest point, where his salvation may any way be endangered. And besides, I learn from my Saviour, that one jot or tittle of his Word shall never pass away: obedientia in apicibus servanda est.  
Ambiguous also, it seems, in the word [established] whether that only is to be accounted established, which is settled by known and public Laws, generally received in the whole Church; or that also which by the pretended authority of some particular Governors, hath of late been brought into the Church; since it runs not [as it stanas by Law established] (as for my part, I thought it had done; and therefore my memory fails me thereto) but [as it stands established] and no more; which in a large signification might perhaps tie us to divers Innovations, which have been brought in not without some show of Authority.  
Ambiguous it is likewise in the word Consent etc. whether it tie only from yielding a consent to those alterations which shall be made by others in Authority; or whether he may be said to consent which obeys only, or he only that approves or admits of an alteration, having power to descent from it. If the former, than it would clearly contradict the Oath of Supremacy, yea of Allegiance too: which though I do not so firmly believe (I confess) because I conceive a man may obey the alteration being made, and yet not be said to consent to alter; notwithstanding this is not free from obscurity, and is too apt to be misunderstood.  
Secondly, as it is thus full of Ambiguities, so I know not how in all points it will stand with Truth itself, where it is said of the Government in the particulars named, viz. Archbishops, Bishops, Deans and Archdeacon's, with the unmeasurable enlargement of an etc. that of right it ought so to stand: the words are these; as it stands now est ablished, and as by right it ought to stand; which word [right] if it be equivocal, and to be understood either of Divine right, or Ecclesiastical, (as was answered in the last Synod) than we should admit of Equivocations in an Oath. But it seems (if well considered) to imply a Divine right; for that clause [as it stands now established,] if it be meant well, it must be understood I conceive of that which is established by Law, and that Law is the Ecclesiastical right whereby they stand. And therefore in That, after this it is further added, [and as byright it ought to stand] it seems to aver that there is a further right than the Ecclesiastical Law itself, even a right which doth establish the Law itself, whereby such and such Governors are appointed; and makes that, as it were, necessary in the Church; which I know not what right can do, but a divine right: and this I am sure some parts of the Government mentioned are altogether incapable of. Besides, what the etc. may include; nam quid non intus habet? for aught a mau certainly knows, it may be Equus Trojanus, and many may lie hid there, that can pretend no more divine right to stand established in the Church, than the &c. itself to stand in the Oath.  
Thirdly, as it is taxable of Ambiguity and Falsehood, so the Parts thereof seem to be contradictory and destructive to one another. Not to insist long upon the dissonancy and jar that is between the Title and Preface with the Oath itself: In the Title it is. An Oath against all Innovations in Doctrine or Government. In the Preface it is, An Oath against all Innovations of Doctrine or Discipline. In the Oath itself it is neither against all Innovations, but only against some there intimated and expressed, nor against Innovations in Doctrine or Discipline, but with a limitation, or restraining Exegesis, Discipline or Government. But let that pass. There seem to be parts destructive to one another, even in the very Oath itself: the multitude of Ambiguities, and especially the &c. being not only equivocal, but also necessitating the Swearer (as may seem) to reserve something in his mind which is not expressed in the Oath. And yet in the later part of the Oath, he is to swear against all Equivocation or secret reservation, whatsoever; which, how they can stand together, let any judge.  
Lastly, it seems to tie unto that which may be Inconvenient for the Church, every Clergy man may possibly be a member of a Convocation or Synod; if so, than he is engaged to vote that which may be Convenient for the Church. Now in that the Government is not denied to be alterable, it may so fall out that it may be requisite to bring in some Alteration; and if so, than I ought not to tie myself from ever consenting to an Alteration; lest I thereby subject the Church unto such bondage that may leave her remediless to much mischief hereafter. I ought not to lay any such bond upon my conscience as may be against the performance of my duty, or the prevention, or redress of mischief among God's people.  
Now in that it is unlawful to be taken, as may appear by the reasons afore spoken of; than à majori it must needs be, it is unlawful to be imposed; so that if we have proved the former, we have proved both; for it is most clearly unlawful to enjoin that Oath which is not lawful to be taken. Besides all this, it might be added that there appears not any need or necessity of this Oath; and Qui jurat sine necessitate, peccat; an Oath being like to sleeping or opiating Medicines, not to be administered but upon urgent exigencies. Yea it proves to be opposite even to those ends which it seems to aim at; it was never very likely to establish, it hath, I doubt, shaken the present Government. Abundans cautela saepereddit suspectos; unnecessary caution leads to suspicion; and to tie with more bonds than needs to any thing, is many times to lose the strongest of all bonds, which is affection, and to increase the hatred to it. Odimus quodcunque necesse est, is a Proverb often made good: The old man in Ariosto may inform us of that, who having voluntarily contained himself within the walls of Paris for some scores of years, being restrained at length by command, fell into such unquiet desires to see what was without the walls, that he went even out of the world for grief.  
I might insist upon the great and immoderate severity in the Penalty proposed to the refusal of the Oath, being no less than suspension and deprivation: it may seem a strange kind of Simony to make a Benefice the price of perjury; at least, I am sure, it cannot be denied, but that a man might be unsatisfied in the sense, and legality both of divers things in this Oath; though it were free from many things objected, and do the office of a Minister faithfully as others, and bear a good Christian heart toward God. And it is very hard to deprive such of their offices and live; which if it had taken effect, what mischief might have come unto the Church by the loss of conscionable Divines; and how many Clergy beggars nught have been turned abroad with their wives and children to the great scandal of the Church, I am glad we are feign to guess and imagine, and that it never came to be known by a lamentable experience. For these reasons as I have heretofore, so now again, I declare my dissent from the Oath.  
If my Subscription be urged, I was persuaded that it was the practice of Counsels and Synods, That the whole body should subscribe to those Acts that are passed by the mayor part, as to Synodical Acts, not withstanding their private dissent. If my Subscription implied any more, I do so fare recant and condemn it in myself, and desire pardon both of God and the Church, resolving by God's grace to be more cautelous hereafter.  
But is there no Balm in Gilead? are there no Physicians there? shall it be said of us all as of jobs friends, That wear all Physicians of no value? That it may not be said of us, give me leave to conclude with two requests unto you, which I desire to offer unto your grave judgements.  
First, that we may prefer a Petition to his Majesty for power to review the late Canons and the Oath; that the wound of the Church may be cured by the Church.  
The second, that as we have freedom of votes in the agitation, so we may know our freedom in subscription in the conclusion of our Synodical Acts.  
So we may have that happy stile to be Repairers of the breaches in the walls of jerusalem, and Re-edifiers of the house of God.  
And thus you have the thoughts of my heart, which I entreat you to judge of favourably; and if I have erred in any thing, to reduce me meekly. And I could wish you had as clear a dissection of every man's mind here, as you have of mine.  
FINIS.