3 
 
 ■  ■ 
 
 •«& 
 
S 
 
 2.&-J 
 
 LIBRAEY 
 
 OF  THE 
 
 Theological   Seminary, 
 
 PRINCETON,    N.  J. 
 
 Case, 
 
 Shell,  Section 
 
 Booh.  N.o 
 
 Division SWT.. 
 
 i^ua 
 
/ 
 
 N, 
 
 \    - 
 
\ 
 
THE 
 
 WORKS 
 
 O  F 
 
 Mr.  Richard  Hooker  9 
 
 (That  Learned  and  fudiciom  Divine*) 
 
 eight'books 
 
 O  F 
 
 Ecclefiaftical  Polity, 
 
 Compleated  out  of  his  own  Manufcrips ; 
 Never  before  Tublijhed. 
 
 With  an  account  of  his  Life  and  Death. 
 
 Dedicated  to  the  Kings  raoft  Excellent)'  Majefty, 
 
 CHARLES  IV. 
 
 By  whofe  Royal   Father   (  near  His  Martyrdom} 
 
 the  former  Five  Books  (then  onely  extant)  were  commended 
 
 to  His  Dear  Children ,  as  an  excellent  means  to  fatisfie 
 
 Private  Scruples,  and  fettle  the  Publick  Peace 
 
 of  this  Church  and  Kingdom. 
 
 JAM.  ?.  17.  The JVifdom  from  above,  ufrflpure,  then  peaceable,  gentle,  eafie  to  be  intreated,  full 
 of  mercj  and  good  works,  without  partiality  and  hypocrifie. 
 
 Multit&dio invefl;igMcl&  veritatis  adproximos  diver tunt error -es.  Min.  Fel, 
 
 LONDON: 
 
 Printed  by  Thomas  Nerpcomb  for  Andrew  Crooh^  at  the  Green-Dragon 
 
 in  St.  Pauls  Church-yard.     1666, 
 
% 
 
To  the  Kings  moft  Excellent  M  a  j  e  s  t  y 
 
 CHARLES   IIJ, 
 
 By  the  Grace  of  God, 
 
 King  of  Great  'Britain,    France  j    and  Ireland  , 
 
 Defender  of  the  Faith, '&c. 
 Moft  Gracious  Soveraign, 
 
 \Lthough  I  lyiow  how  little  leifure  Great 
 Kings  have  to  read  large  Boofy,  or  indeed 
 any,  Jave  onely  Gods,  (the  jludy,  belief 
 and  obedience  of  which,  isprccifely  com- 
 manded,, even  to  Kings,  Deut.  17. 18,19. 
 And  from  which,  whatever  wholly  diverts 
 them,  will  hazard  to  damn  them  >   there 
 being  no  affairs  of  fo great  importance,    as  their  ferving  God, 
 id  favinp-tn 
 )ly,a) 
 
 ire  jo  glorious,  as  that  bywhiclf'Kings  be  ing. iubjtdl  to  Uods 
 Law,  have  dominion"  over  tJ,  *>mfelves>  wl  fo  bcfl  deferve 
 andexercife  it  over  their  Subjects.) 
 
 Yet  having  lived  to  fee  the  wonderful  and  happy  Reftau- 
 ration  of  Your  Majefty  to  Yom%ghtful  Kingdoms,  and  of 
 *7;#  Reformed  Church  to itsjuft 'Rights,  Trimitivc  Order, 
 andTriftine  Qonfitution,  by  Your  Majefties  prudent  care, 
 and  unparallel'd  bounty,  I  lyiow  not  what  to  pre/ ent  more  wor- 
 thy of  Your  Majeflies  acceptance,  and. my  duty,  then  thefe 
 Elaborate  W.Seafonable  Works  of  the  Famous  and  Tru- 
 dent  *5Mr.  Richard  Hooker ,  now  augmented,  and  I  hope 
 compleatcdwith  ffe  Three  laft  Books ,  fo  much  de fired,  and 
 fo  long  concealed. 
 
 The  publijhing  of  which  Volume  fo  intire,  and  thus  pre  - 
 fenting  it  to  Your  Majefty,  feems  to  be  a  blefsing  and  honor 
 refcrved'by  Gods  Providence,  to  add  a  further  lufture  to 
 
 A  z  Your 
 
An  Epiftle  to  the  Kin  g. 
 
 Your  Majefties  glorious  Js(amey  and  happy  Reign,  ivbofe 
 tranfccndent  favor fuftice,  merit  y  and  munificence  to  the  long 
 afflicted  Church  of  England ,  is  afubjefl  no  lefs  worthy  of 
 admiration  then  gratitude  to  all  Toflerity.  And  of  all  things 
 (next  Gods  grace)  not  to  be  abufed  or  turned  into  wantonnefs 
 by  any  of  YourMajefties  Clergy,  who  are  highly  obliged  be* 
 y ond  all  other  Subjects  to  Tiety,  Loyalty,  andlndujlry. 
 
 Ifhall  need  nothing  more  to  ingratiate  this  incomparable 
 Piece  to  Your  Majefties  acceptance ,  and  all  the  Englifh 
 Worlds,  then  thofe  high  commendations  it  hath  ever  had, 
 as  from  all  prudent,  peaceable,  and  impartial  Readers,^  efpe~ 
 daily  from  Your  Majefties  TZgyal  Father,whoafeiv  days  be* 
 fore  he  was  Crowned  with  Aiartyrdom,  commended  to  His 
 deareft  Children ,  the  diligent  fading  of  Afr.  Hookers 
 Ecclefiaftical  Polity,  even  next  the  Bible  •  as  an  excellent 
 means  so  fettle  them  in  the  Truth  of  Religion,  and  in  the 
 Peace  of  this  Church ,  as  much  Chriftiaii,  and  as  well  Re- 
 formed as  any  under  Heaven  :  As  if  God  had  referved  this 
 fignal  Honor  to  be  done  by  the  bejl  of  Kings,  ^Wgreateft 
 Sufferers  for  this  Church  t  toilimwhowasone  of  the  bejl 
 Writers,  and  able fi  Defenders  of  it.- 
 
 To  this  Compleated  Edition^  is  added fuch particular  ac* 
 counts  as  could  be  got  of  the  Authors  Perfon,  Education, 
 Temper,  Manners,  Fortunes,  Life,  and  Death,  which  is 
 now  done  with  much  exactnefs  and  proportion  ;  That 
 hereby  Your  Majefty,  and  all  the  World,  may  fee  what  fort 
 of  Men i  are  fit  t  eft  for  Church- work  (which  like  the  TSuild* 
 
 of  Man  he  was,  to  whom  we  all  ow  this  Noble  Work,  and 
 Which  u  indeed  at  once  (as  the  I  ongues  of  bloquent  rnn- 
 
 the  Enemies  of  the  Church  of  England :  Ararecompofition 
 ^unpafsionateReafpn,^^unpartial  Religion  ^  the  mature 
 producl  of  a  JndiciousKScholar,  a  Loyal  SubjecT:,  an  Humble 
 
 Preacher, 
 
An  Epiftle  to  the  King. 
 
 Preacher,  and  a  mojl  Eloquent  Writer:  The  very  abftradt 
 and  quinteflence  of Laws  Humane  and  Divine  *  a  Summary 
 of  the  Cj 'rounds,  Ityles,  and  Troportions  of  true  Polity  in 
 Church  W  State  :  Vpon  which  clear,  folid,  andfafe  Foun- 
 dations^ the  good  Order,  Teace  ,  and  (government  of  this 
 Church  was  anciently  fetled,  and  on  which,  while  it  (lands 
 firm,  it  will  he  flourifhing.  AH  other  popular  and  fpecious 
 pre  tendons  being  found  by  late  fad  experiences,  to  be  as  novel 
 and  unfi^  fo  factious  and  fallacious,  yea,  dangerous  and  de~ 
 slruclive  to  the  Peace  and  Profperity  of  this  Church  and 
 Kingdom ,  whofe  infeparable  happinefs  and  interelrs  are 
 bound  up  in  Monarchy  and  Epifcopacy. 
 
 The  Tolitich^and  Vifible  managing  of  both  which .  God 
 hath  now  gracioufly  reflored  and  committed  to  Your  Maiefties 
 Soveraign  Wiidom  and  Authority,  after  the  many  and  long 
 Tragedies  fuffered  from  thofe  ClulvMafters  and  Tub- 
 Minifters,  who  fought  not  fairly  to  obtain  Reformation  0/ 
 what  might  feem  amifs,  but  violently  and  wholly  to  overthrow 
 the  ancient  and  goodly  F  shriek  of  this  Church  and  Kingdom. 
 For  finding  themf elves  not  able  in  many  years  to  Anfwer  this 
 one  Book,  long  ago  written  in  defence  of  the  Truth,  Order, 
 government,  Authority ,  and  Liberty  (in  things  indifferent') 
 of  this  Reformed  Church,  agreeable  to  Right  Reafon,  and 
 True  Religion  {which  makes  thisWell^temperedTeice,  a  File 
 capable  to  breakjthe  Teeth  of  any  that  venture  to  bite  it  •)  they 
 confpired  at  laji  to  betake  themf  elves  to  Arms,  to  kindle  thofe 
 horrid  fires  of  Civil  Wars,  which  this  wife  Author  fbrefaw, 
 and  foretold  in  his  admirable  Frcfa.cc,would follow  thofe  fparfcs, 
 and thattmokk  which  hefaw  rife  in  his  days :  So th'dt  from 
 impertinent  DifputeS  (feconded  with  fcurrilous  Pamphlets) 
 they  fled  to  Tumults,  Sedition,  Rebellion,  Sacriledge,  Parri- 
 cide, yea,  Regicide  \  Counfels,  Weapons,  ^  Practices, 
 certainly,  no  way  becoming  the  hearts  and  hands  of  Ghriftian 
 Subjects,  nor  ever fanUified  by  Chrift  for  his  Service,  or  his 
 Churches^ 
 
 What  now  remains 1  but  Your  Majefties  per  felling  and 
 preferving  that  (in  this  Church)  which  you  have  with  much 
 
 prudence 
 
Ail  Epiftle  to  the  King. 
 
 prudence  and  tendemejsfo  happily  begun  and prof ecuteci \with 
 more  zeal  then  the  eflablijloment  of  Your  own  Throne.    The 
 ftill  crazy  Church  of  England,  together  with  this  Book  (its 
 great  and  impregnable  Shield)  do  further  need,  and  humbly 
 implore  Your  Majefties  T^yalTroteBwn  under  God :  Ufj)r 
 can  Your  Majefty  by  any  generous  injlance  and  per f ever ance 
 (  mofi  worthy  of  a  Chriftian  King)  more  exprefs  that  pious  and 
 grateful  fenfe  which  God  and  all  good  Men  expcU  from  Your 
 Majefty,  asfome  retribution  for  his  many  miraculous  mercies 
 to  Your  Self ,  then  in  a  wife,  fpeedy,  and  happy  fet  ling  of  our 
 Religious  peace,  with  the  leafl  grievance,  and  mofi  fatisfacti- 
 on  to  all  Your  good  Subject^-  Sacred  Order  and  Uniformi- 
 ty being  the  centre  and  circumference  of  our  Civil  Tran- 
 quillity :   Sedition  naturally  rifing  out  of  Schifm,  and  Rebel- 
 lion out  of  Faction  •   The  oncly  cure  and  antidote  against  both, 
 are  good  Laws  and  Canons,  firfl  wifely  made,  with  all  Chri- 
 ftian Moderation,  and  Seafonable  Charity  •  next,  duly  exe- 
 cuted with  fujhee  and  Impartiality  5  which  jober  Severity,  is 
 indeed  the  greateft  Charity  to  the  Tublique.  Who fe  Verity, 
 Vnity,  Sanctity  and  Solemnity  in%eligious  Concernments,  be* 
 ing  once  duly  eftablrfhed,  mufl  not  be  fhakgn  or  facrificedto 
 any  private  varieties  and  extravagancies.     Where  the  inter ~ 
 nalsofDoBrine,  Morality ,  Myjleries,  and  Evangelical  Du- 
 ties, being  (as  they  are  in  the  Church  of  England)  found 
 and  f acred, ,  the  externals  of  decent  Forms,   Circumstances, 
 'Bates  and  Ceremonies,  being  fubordinate  and  fervicnt  to  the 
 main,  cannot  be  either  evil  or  unfafe,  neither  off  en  five  to  God 
 nor  good  C  hriftians. 
 
 For  the  attaining  of  which  blefled  ends  of  Tie ty  and 
 Teacerthat  the  facred  Sun  and  Shield  of  the  Divine  Grace 
 and? 'ower  directing  and protecting,  may  ever  Jbine  upon  Your 
 Majefties  Terfon  and  Family,  Counfels  and  Tower,  is  the 
 humble  Trayer  of 
 
 Your  Sacred  Majefties 
 
 mod  Loyal  Subject, 
 
 and  devoted  Servant, 
 
 fOH.  EXO$£. 
 
TO   THE 
 
 READER 
 
 SSBSP 
 
 lis 
 
 ^»^^s 
 
 Thi?7J^it  necejfary   to   inform  my  Reader 
 that  DoSior  Gauden  ( the  late  Bijbop  of 
 Worcefter  )  hath  alfo  lately  wrote  and 
 publifbt  the  Life  ofMafter  Hooker ;  and 
 though  this  be  not  writ  by  defign  to  oppofe 
 whfft  he  hath  truly  written  j  yet,  I  am  put 
 upon  a  necefity  to  fay ,  That  in  it  there 
 be  many  Material  Miftafys,  and  more  0- 
 mijpons.     I  conceive  fome  of  his  Miftahgs  did  proceed  from  a  Belief 
 in  Majier  Thomas  Fuller,  who  had  too  hajiily  publifhed  what  he  hath 
 fince  moji  ingenuously  retraced.     And  for  the  Bipops  Omijpons,  Ifup- 
 pofe  his  more  weighty  Bufinefs  and  Want  of  Time,  made  him  pafs  over 
 many  things  without  that  due  Examination,  which  my  better  Leifure 
 my  Diligence,  and  my  accidental  Advantages,  have  made  known  un- 
 to me. 
 
 And  now  for  my  f elf  I  can  fay,  1  hope,  or  rather  hgow,  there  an 
 no  Material  Mijlahgs  in  what  I  here  prefent  to  you,  that  /hall  become  my 
 Reader.  Little  things  that  I  have  received  by  Tradition  (  to  which 
 there  may  be  too  much  and  too  little  Faith  given  )  I  will  not  at  this  di- 
 fiance  of  Time  undertake  tojufiifie  }  for,  though  I  have  ufed  great  Di- 
 ligence, and  compared  Relations  and  Circumfiances,  and  probable  Re- 
 fults  and  Exprejftons  :  yet,  IJhallnot  impofe  my  Belief  upon  my  Reader } 
 IJball  rather  leave  him  at  liberty :  But,  if  there  /ball  appear  any  Ma- 
 terial 
 
To  the  Reader. 
 
 terial  Omijjlon,  Idefire  every  Lover  of  truth  and  the  Memory  ofMajier 
 Hooker,  that  it  may  be  made  kpown  unto  me.  And,  to  incline  him  to  ity 
 there  promife  to  acknowledge  and  reSiife  any  fitch  Miftake  in  a  fecond  Iw- 
 prefiion,  which  the  Printer  fays  he  hopes  for  ;  and  by  this  means  my  weak 
 (  bnt  faithful}  "Endeavours  may  become  a  better  Monument ,  and  in  fome. 
 degree  more  worthy  the  Memory  of  this  Venerable  Man. 
 
 1  confefs,  that  when  I  confider  the  great  Learning  and  Vertue  of 
 Matter  Hooker,  and  what  fatkfa&ion  and  Advantages  many  'Eminent 
 Scholars  and  Admirers  of  him  have  had  by  his  Labours  :  I  do  not  a 
 little  wonder  that  in  Sixty  years  no  man  did  undertake  to  tell  Pojierity  of 
 the  Excellencies  of  his  Life  and  Learning ,  and  the  Accidents  of  both  5 
 andfometimes  wonder  more  at  myfelf,  that  I  have  beenperfvaded  to  it 5 
 and  indeed  I  do  not  eafily  pronounce  my  own  Pardon,  nor  cxpett  that  my 
 Reader  pall,  unlefs  my  Introduction  JJjall  prove  my  Apology,  to  which 
 I  refer  him. 
 
 The 
 
The  Copy  of  a  Letter  writ  to  Mr.  Walton,  by  Dr.  King,  Lord  Bijhop  of 
 Chichefter. 
 
 Honeft  ISAAC, 
 
 I  Hough  a  Familiarity  of  Forty  years  continuance,  and  the  conftant  experi- 
 ence of  your  Love,even  in  the  worft  times,be  fufficient  toindearour  Friend- 
 fhip:  yet,  I  muftconfefs  my  affection  much  improved,  not  onely  by  evi- 
 dences of  private  refpect  to  thofe  very  many  that  know  and  love  you,  but 
 by  your  new  deinonftration  of  a  Publick  Spirit,  teftified  in  a  diligent,  true,  and  ufeful 
 Collection  of  fo  many  Material  Paflages  as  you  have  now  afforded  me  in  the  Life  of 
 Venerable  Mr.  Hooker  ;  Of  which,  fincedefiredbyfucha  Friend  as  your  felf,  I  fhall 
 not  deny  to  give  the  Teft imony  of  what  I  know  concerning  him  and  his  learned  Books ; 
 but  fhall  firft  here  take  a  fair  occafion  to  tell  you,  that  you  bavebeen  happy  in  chufing 
 to  write  the  Lives  of  three  fuch  Perfons,  as  Poftenty  hath  juft  caufe  to  honour ; 
 which  they  will  do  the  more  for  the  true  Relation  of  them  by  your  happy  Pen :  of  all 
 which  I  fhall  give  you  my  unfeigned  Cenfure. 
 
 I  fhall  begin  with  my  moft  dear  and  incomparable  Friend  Dr.  Bonne ,  late  Dean 
 of  St.  Pauls  Church,  who  not  only  tiufted  me  as  his  Executor,  but  three  days  be- 
 fore his  death  delivered  into  my  hands  thofe  excellent  Sermons  of  his  which  are  now 
 made  publick  :  profeffing  before  Dr.  Winniff,  Dr.  Montford,  and  I  think  your 
 felf  then  prefent  at  his- bed- fide,  that  it  was  by  my  reftlefs  importunity  that  he  had 
 prepared  them  for  the  Prefs  •,  together  with  which  ( as  his  beft  Legacy  )  he  gave  me 
 all  his  Sermon-Notes,  and  his  other  Papers,  containing  an  Extract  of  near  Fifteen 
 hundred  Authors.  How  thefe  were  got  out  of  my  hands,  you,  who  were  the  Mef- 
 ienger  for  them,  and  how  loft  both  to  me  and  your  felf,  is  not  now  feafonable  to 
 complain :  but,  fince  they  did  mifcarry  ,"  lam  glad  that  the  general  Demonftration 
 of  his  Worth  was  fo  fairly  preferved,  and  reprefented  to  the  World  by  your  Pen 
 in  the  Hiftory  of  his  Life  ;  indeed  fo  well,  that  befide  others,  the  beft  Critick  of 
 our  later  time  ( Mr.  $ohn  Hales  of  Eaton  Colledge  )  affirm'd  to  me,  He  had  not  feen 
 a  Life  written  with  more  advantage  to  the  Subject,  or  more  refutation  to  the  Writer ? 
 than  thai  of  Dr.  Donnes. 
 
 After  the  performance  of  this  task  for  Dr.  Donne,  you  undertook  the  like  office 
 for  our  Friend  Sir  Henry  Wotton,  betwixt  which  two  there  was  a  Friendfhip  begun 
 in  Oxford,  continued  in  their  various  Travels,  and  more  confirm'd  in  the  religious 
 Friendfhip  of  Age :  and  doubtlefs  this  excellent  Perfon  had  writ  the  Life  of  Dr.  Donne, 
 if  Death  had  not  prevented  him  5  by  which  means,  his  and  your  Pre-collections  for 
 that  Work,  fell  to  the  happy  manage  of  your  Pen  :  A  Work,  which  you  would  have 
 declin'd,  if  imperious  perfwafions  had  not  been  ftronger  then  your  modeft  refoiutions 
 againft  ir.  And  I  am  thus  far  glad,  that  the  firft  Life  was  fo  impos'd  upon  you,  be- 
 caufe  it  gave  an  unadvoidable  caufe  of  writing  the  fecond  ;  If  not,  'tis  too  probable 
 tve  had  wanted  both,  which  had  been  a  prejudice  to  all  lovers  of  Honor  and  ingenuous 
 Learning.  And  let  me  not  leave  my  Friend  Sir  Henry  without  this  Teftimony  added 
 to  yours,  That  he  was  a  Man  of  as  florid  a  Wit,  and  elegant  a  Pen,  as  any  former, 
 or  ours,  which  in  that  kinde  is  a  moft  excellent  Age,  hath  ever  produced. 
 
 And  now  having  made  this  voluntary  obfervation  of  our  two  deceafed  Friends,  I 
 proceed  to  fatisfie  your  defiie  concerning  what  I  know  and  believe  of  the  ever-memo- 
 rable Mr. Hooker,  who  was  Schifmaticorum  Malleus  So  great  a  Champion  for  the  Church 
 of  Englands  Rights ,  againft  the  Factious  Torrent  of  Separatifts  that  then  ran  high 
 againft  Church- Difcipline,  and  in  his  unanfwerable  Books  continues  ftill  to  befo 
 againft  the  unquiet  Difciplesof  their  Schifm,  which  now  under  other  names  carry  on 
 their  defign  •,  and  who  Cas  the  proper  Heirs  of  their  Irrational  Zeal)  would  again  rake 
 into  the  fcarce-  clofed  Wounds  of  a  newly  bleeding  State  and  Church. 
 
 And  firft,  though  I  dare  not  fay  I  knew  Mr.  Hooker ;  yet,  as  our  Ecclefiaftical 
 Hiftory  reports  to  the  honor  of  Ignatius,  That  he  lived  in  the  time  of  St.  $ohn,  and 
 had  feen  him  in  his  childhood  -,  °fo  I  alfo  joy,  that  in  my  minority  I  have  often  feen 
 Mr.  Hooker  with  my  Father,  then  Lord  Btfhop  of  London,  from  whom,  and  others  at 
 that  time,  I  have  heard  moft  of  the  material  pafiages  which  you  relate  in  the  Hiftory  of 
 his  Life  •,  snd,from  my  Father  received  f^ch  a  Character  of  his  Leaming,Humility,  and 
 other  Vermes,  that  like  Jewels  of  unvaluable  price,  they  ftill  caft  fuch  a  luftte  as  Envy 
 
 or 
 
or  the  Ruft  of  Time  (hall  never  darken.     From  my  Father  I  have  alfo  heard  all  the  cir- 
 cumftances  of  the  Plot  to  defame  him  -,  and  how  Sir  Edwin  Sandys  outwitted  his  Ac- 
 cufers,and  gained  their  confeffion-,  and  could  give  an  account  of  each  particular  of  that 
 Plot,  but  that  I  judge  it  fitter  to  be  forgotten,  and  rot  in  the  fame  Grave  with  the  mali- 
 cious Authors.  I  may  not  omit  to  declare,  That  my  Fathers  knowledge  of  Mr. Hooker 
 was  occasioned  by  the  Learned  Dr.  $ohn  Spencer,  who  after  the  death  of  Mr.  Hooker, 
 was  fo  careful  to  prefetve  his  unvaluable  Sixth,  Seventh,  and  Eighth  Books  of  E  C- 
 CLESIASTICJL   P  OLITY,  and  his  other  Writings,  that  he  procured  Henry 
 rfackfon,  then  of  C<?r/>#*-C/;r//?/Colledge,  to  tranfcribe  for  him  all  Mr.  Hookers  remain- 
 in^  written  Papers,  many  of  which  were  imperfedt  •,  for  his  Study  had  been  rifled  or 
 worfe  ufed  by  Mr.  Clark,  and  another  of  principles  too  like  his :    But  as  thefe  Papers 
 were,  they  were  endeavored  to  be  compleated  by  his  dear  Friend  Dr.  Spencer,  who  be- 
 queathed them  as  a  precious  Legacy  to  my  Father  •,  after  whofe  death  they  refted  in  my 
 hand,  till  Dr.  Abbot,  then  Archbifhop  of  Canterbury,  commanded  them  out  of  my 
 cuftody,  authorising  Dr.  John  Barkham,  (his  Lordfhips  Chaplain)  to  require  and  bring 
 them  to'him  to  Lambeth  :  At  which  time  I  have  heard  they  were  put  into  the  Bifliops 
 Library,  and  that  they  remained  there  till  the  Martyrdom  of  Archbifhop  Laud,  and 
 were  then  by  the  Brethren  of  that  Faction  given  with  the  Library  to  Hugh  Peters,  as  a 
 reward  for  his  remarkable  fervice  in  thofe  fad  times  of  the  Churches  confufion  :  And 
 though  they  could  hardly  fall  into  a  fouler  hand,  yet  there  wanted  not  other  endeavors 
 to  corrupt  and  make  them  fpeak  that  Language,  for  which  the  Fa&ion  then  fought  -, 
 which  was,  TofubjccJ  the  Soveraign  Power  to  the  people.     I  need  not  ftrive  to  vindicate 
 Mr.  Hooker  in  this  particular-,  his  known  Loyalty  to  his  Prince  whilft  he  lived,the  forrow 
 expreffed  by  King  James  for  his  death  •,  the  value  our  late  Soveraign  (of  ever-blefled 
 Memory)put  upon  his  Works,&  now  the  lingular  Character  of  his.  worth  given  by  you 
 in  the  paffages  of  his  life,   (especially  in  your  Appendix  to  it)  do  fufficiently  clear  him 
 from  that  imputation:  And  I  am  glad  you  mention  how  much  value  Robert  Stapleton, 
 Pope  Clement  the  Eighth,  and  other  eminent  Men  of  the  Romifli  perfwafion,  have  puc 
 upon  his  Books,  having  been  told  the  fame  in  my  youth  by  perfons  of  worth  that  have 
 travelled  Italy.     Laftly,  I  muft  again  congratulate  this  undertaking  of  yours,  as  now 
 more  proper  to  you  then  any  other  perfon,  by  reafon  of  your  long  knowledge  and  alli- 
 ance to  the  worthy  family  of  the  Cranmers  (my  old  friends  alfo)  who  have  been  men  of 
 noted  vvifdom,  efpecially  Mr.  George  Cranmer,  whofe  prudence  added  to  that  of  Sir 
 Edwin  Sandys,  proved  very  ufeful  in  the  compleating  of  Mr..  Hookers  matchlefs  Books ; 
 one  of  their  Letters  I  herewith  fend  you  tomakeufe  of,  if  you  think  fit.  And  let  me  fay 
 further,you  merit  much  from  many  of  Mr.  Hookers  befl  friends  then  living  ;  namely, 
 from  the  ever-renowned  Archb.  Whitgift,  of  whofe  imcomparable  worth,  with  the 
 Characlerof  the  times,  you  have  given  us  a  more  lliort  and  lignificant  account  then 
 I  have  received  from  any  other  Pen.     You  have  done  much  for  Sir  Henry  Sat'ile,  his 
 contemporary  and  familiar  friend ;  amongft  the  furviving  Monuments  of  whofe  Learn- 
 in^  (  give  me  leave  to  tell  you  fo>)  two  are  omitted  •,  his  Edition  of  Euclid,  but  efpe- 
 cially his  Tranflation  of  King  James  his  Apology  for  the  Oath  of  Allege ance,  into  eleganc 
 Latine :  Which  flying  in  that  drefs  as  far  as  Rome,  was  by  the  Pope  and  Conclave  fent 
 unto  Francifcm  Saarez,  to  Salamanca  (  he  then  refiding  there  as  President  of  that 
 Colledgej  with  a  command  to  anfwer  it.  When  he  had  perfefted  the  work  (which  he 
 calls  Defenfio  Fidei  Catholic*,)  it  was  tranfmitted  to  Rome  for  a  view  of  the  Inquifuors ; 
 who  according  to  their  cuftom  blotted  out  what  they  pleafed,   and  (as  Mr.  Hooker 
 hath  been  ufed  fince  his  death)  added  whatfoever  might  advance  the  Popes  Suprema- 
 cy, or  carry  on  their  own  intereft,  commonly  coupling  together  Deponere  ejr  Occidere, 
 the  depofing  and  killing  of  Princes :  Which  cruel  and  unchriftian  Language  Mr.  John 
 Sahkell  (his  Amanuenfis,  when  hewroteat  Salamanca ;  but  fincea  Convert,  living  long 
 in  my  Fathers- houfe)  often  profeffed,the  good  old  man  (whofe  Piety  and  Charity  Mr. 
 Saltkell magnified  much)  not  onely  difavowed,  but  detefted.  Not  to  troubleyou fur- 
 ther, your  Reader  (if  according  to  your  defire  my  approbation  of  your  work  carries  any 
 weight)  will  finde  many  juftReafonsto  thank  you  for  it  5   and  for  this  circumftance 
 here  mentioned  (not  known  to  many)  may  happily  apprehend  one  to  thank  him,\vho  is, 
 
 Chichcflcr,  £}r 
 
 H9vmh'  ll'lJ-  Jour  ever-fkithful  and  affectionate  old  Friend, 
 
 Henry  Chichcfter. 
 
THE      LIFE 
 
 O  F 
 
 Mr.  Richard  Hooker. 
 
 THE   INTRODUCTION. 
 
 J  Have  been  perfwaded  by  a  Friend,  that  I  ought  to  obey ,  to  write^  The  Life  of 
 RICHARD  HOOKER,/^  happy  Author  of  Five  ( if  not  more  )  of  the 
 Eight  Learned  Books  of  The  Laws  of  Ecclefiaftical  Polity.  And  though  I  haze 
 undertaken  it,  yet  it  hath  been  with  fome  unwillingnef  ,  fore feeing  that  it  muft  prove  to 
 me,  and  ejpecially  at  this  time  of  my  Age,  a.  Work  of  much  labor  to  enquire,  confider, 
 refearch,  and  determine  what  is  needful  to  be  known  concerning  him.  For  I  knew  him 
 Tiot  in  his  Life,  and  muft  therefore  not  onely  look  back  to  his  Death,  (now  Sixty  four  years 
 faft)  but  almoft  Fifty  years  beyond  that,  even  to  his  Childhood  and  toutk,  and  gather 
 thence  fuch  observations  and  Prognoflicks,  as  may  at  lea  (I  adorn,  if  not  prove  neceffary 
 for  the  compleating  oj  what  I  have  undertaken. 
 
 This  trouble  /  fore fee,  and  forefee  alfo,  that  it  is  impofible  to  efcape  CenfureS' 
 again ft  which  I  will  not  hope  my  well-meaning  and  diligence  can  protect  me,  (for  I  con- 
 fider the  Age  in  which  I  live)  andflull  therefore  but  intreat  of  my  Reader  afufpenfion  of 
 them,  till  I  have  made  known  unto  him  fome  Reafons,  which  I  my  [elf  would  now  fain 
 believe,  do  make  me  in  fome  meafure  fit  for  this  undertaking  ■•  And  if  thefe  Reafons  flail 
 not  acquit  me  from  all  Cenf tires,  they  may  at  leafl  abate  of  their  feverity-,  and  this  is  all 
 I  can  probably  hope  for. 
 My  Reafons  follow. 
 
 About  Fort) i  years  pa  ft  (for  I  am  now  in  the  Seventieth  of  my  age)  I  be^anahappy 
 affinity  with  William  Cranmer,  {now  with  God)  Grand  Nephew  unto  the  Great  Arch- 
 i>ifl)op  of  that  name  •,  a  family  of  noted  prudence  and  refolution ;  with  him  and  two  of  his 
 fifters  I  had  an  entire  and  free  friendfhip  :  One  of  them  was  the  Wife  of  Dr.  Spencer,  a 
 Bofom- friend,  and  fometime  Compupil  with  Mr.  Hooker  in  Corpus- Chrifti  Collcdgs 
 in  i  xrord,  and  after  Pre  ft  dent  of  the  fame.  I  name  them  here,  for  that  I  fhall  have 
 cccafion  to  mention  them  in  this  following  Difcourfe ;  as  alfo  George  Cranmer  their  Bro- 
 ther, of '  whofe ufeful  abilities  my  Reader  may  have  a  more  authentick  tcftimony  then  my, 
 Fen  can  pur  chafe  for  him,  by  that  of  our  Learned  Carabden  And  others ; 
 
 This  William  Cranmer  and  bis  twoforenamed  Sifters,  had  fome  affinity,  and  a, 
 mofl  familiar  friendflnp  with  Mr.  Hooker,  andhadh  ad  fome  part  of  their  Education  with 
 him  in  his  Houfe,  when  he  was  Pdrfon  of  Bilhops-Born  near  Canterbury  $  in  which 
 City  their  good  Father  then  lived.  They  had  (I  fay)  a  great  part  of  their  Education 
 with  him,  as  my  fclf  fwee  that  time,  a  happy  Cohabitation  with  them-,  and  having  fome 
 years  before  read  part  of  Mr.  Hookers  Works  with  great  liking  and fat  i<faciion,my  affefii- 
 on  to  them,  made  me  a  diligent  Inqttifitor  into  many  things  that  concerned  him ;  as  name- 
 
The  Life  of  Mr.  Richard  Hooker. 
 
 h,  of  his  Per  fori,  his  Nature,  the  management  of  his  Time,  his  Wife,  hit  Family,  and  the 
 Fortune  of  him  and  his.  Which  inquiry  hath  given  me  much  advantage  in  the  know- 
 ledge of  what  is  new  under  my  consideration,  and  intended  for  the  fatis faff  ion  of  my 
 
 Reader. 
 
 I  had  alfo  afriendf})ip  with  the  Reverend  Dr.  Uflier,  the  late  Learned  Archbijhop  of 
 Arma°h  5  and  with  Dr.  Morton,  the  late  Learned  and  Charitable  Bifiwp  of  Durham  5 
 as  alfo  with  the  Learned  John  Hales  of  Eaton  Colledge  ■?  andwith  them  alfo  (who  loved 
 the  very  name  of  Mr.  Hooker)  I  have  had  many  dijeourfes  concerning  him  5  and  from 
 them,  and  many  others  that  have  now  pit  t  off  Mortality,  1  might  have  had  more  Informa- 
 tions,  if  I  could  then  have  admitted  a  thought  of  any  fitneffor  what  byperfwafion  I  have 
 now  undertaken.  But,  though  that  full  Harve(l  be  irrecoverably  loft,  yet  my  Memory 
 hath  preserved  fome  Gleanings,  and  my  diligence  madefuch  Additions  to  them,  as  I  hope 
 will  prove  ufe ful  to  the  compleating  of  what  I  intend.  In  the  difcovery  of  which  I  fhall 
 be  faithful,  andwith  this  ajjuranccput  a  period  to  my  Introduction, 
 
 THE    LIFE- 
 
 ,T  is  not  to  be  doubted,  but  that  Richard  Hooker 
 was  born  within  the  Precintfs,  or  in  the  City  of 
 Exeter.  A  City  which  may  juftiy  boaft  that  it 
 was  the  Birth- place  of  him  and  Sir  Thomas  Bod- 
 ley  •,  as  indeed  the  County  may  in  which  it 
 ftands,  that  it  hath  furnifhed  this  Nation  with 
 Bifhop  tfewel,  Sir  Francis  Drake ,  Sit  Walter 
 Raleigh,  and  many  others  memorable  for  their 
 Valor  and  Learning.  He  was  born  about  the 
 Year  of  our  Redemption  One  thoufand  five  hun- 
 died  fifty  and  three 5  and  of  Parents,  that  were 
 not  fo  remarkable  for  their  Extraction  or  Riches, 
 as  for  their  Vertue  and  Induftry  ,  and  Gods 
 Blefling  upon  both  :  By  which  they  were  en- 
 abled to  educate  their  Children  in  fome  degree  of  Learning,  of  which,  our  Richard 
 Hooker  may  appear  to  be  one  fair  Teftimony  :  And  that  Nature  is  not  fo  partial,  as 
 always  to  give  the  great  BlefTings  of  Wifdom  and  Learning ,  and  with  them  the 
 oreater  BlefTings  of  Vertue  and  Government,  to  thofe  onely  that  are  of  a  more  high 
 and  honorable  Birth. 
 
 His  Complexion  (if  we  may  guefsby  him  at  the  Age  of  Forty)  was  Sanguine, 
 with  a  mixture  of  Choler  •,  and  yet  his  Motion  was  flow  even  in  his  Youth,  and  fo 
 was  his  Speech,  never  expreffing  an  Earneftnefs  in  either  of  them,  but  a  Gravity  fuit- 
 able  to  the  Aged.  And  it  is  obferved  (fo  far  as  Inquiry  is  able  to  look  back  at  this 
 difhnce  of  Time)  that  at  his  being  a  School- boy,  he  was  an  early  Queftionift,  quietly 
 inquifitive,  Why  this  was,  and  that  was  not,  to  be  remembred  ?  Why  this  was  granted, 
 and  that  denied  ?  This  being  mixt  with  a  remarkable  Modefty,  and  a  fweet  ferene 
 Quietnefsof  Nature  5  and  with  them  a  quick  Apprehenfion  of  many  perplext  parts 
 of  Learning,  impofed  then  upon  him  as  a  Scholar ,  made  his  Matter,  and  others  to  be- 
 lieve him  to  have  an  inward  Bleffed  Divine  Light,  and  therefore  to  confider  him  to  a 
 little  wonder.  For  in  that,  Children  were  lefs  pregnant,  lefs  confident,  and  more 
 malleable,  then  in  this  wifer,  but  not  better  Age. 
 
 This  Meeknefs  and  conjun&ure  of  Knowledge,  with  Modefty  in  his  Conven- 
 tion, being  obferved  by  his  School-mafter,  caufed  him  to  perfwade  his  Parents 
 (who  intended  him  for  an  Apprentice)  to  continue  him  at  School  till  he  could  finde 
 out  fome  means,  by  perfwading  his  rich  Uncle,  or  fome  other  charitable  Perfon,  to 
 eafe  them  of  a  part  of  their  Care  and  Charge  :  AfTuring  them,  that  their  Son  wasfo 
 enriched  with  the  Bleflings  of  Nature  and  Grace,  that  Godfeemedtofinglehim  out 
 as  a  fpecial  Inftrument  of  his  Glory,    And  the  good  Man  told  them  alfo,  that  he 
 
 would 
 
The  Life  of  Mr.  Richard  Hooker. 
 
 I 
 
 would  double  his  diligence  in  inftructing  him,  and  would  neither  expect  nor  receive 
 any  other  Reward,  then  the  content  of  fo  hopeful  and  happy  an  imployment. 
 
 -  This  was  not  unwelcome  news,  and  efpecially  to  his  Mother,  to  whom  he  was  a 
 dutiful  and  dear  Childe  •  and  all  Parties  were  fo  pleafed  with  this  Propofal,  that  it 
 was  refolved  So  it  fbould  be.  And  in  the  mean  time  his  Parents  and  Mafter  laid  a 
 Foundation  for  his  future  Happinefs,  by  inftilling  into  his  Soul  the  Seeds  of  Piety, 
 thofe  Confcienc'ious  principles  of  Loving  and  fearing  God;  of  an  early  belief,  that  he 
 knows  the  very  fecrets  of  our  Souls ;  that  he  punifheth  our Vices,  and  rewards  our  Inno- 
 cence -,  that  we  flwuld  be  free  from  Hypocrtfie  ,  and  appear  to  Man,  what  we  are  to 
 God,  because  fir  (I  or  I  a  ft  the  crafty  man  is  cateht  in  his  own  fn  are.  Thefe  Seeds  of 
 Piety  were  fo  feafonably  planted,  and  fo  continually  watered  with  the  daily  dew  of 
 Gods  Bleffed  Spirit,  that  his  Infant-vei  tues  grew  into  fuch  holy  Habits,  as  did  make 
 him  grow  daily  into  more  and  more  favor,  both  with  God  and  Man  5  which  with  the 
 great  Learning  that  he  did  attain  to ,  hath  made  Richard  Hooker  honored  in  this,  arid 
 will  continue  him  to  be  fo  to  fucceeding  Generations. 
 
 This  good  School-mafter,  whofenamel  am  not  able  to  recover,  (andamforry, 
 for  that  I  would  have  given  him  a  better  Memorial  in  this  humble  Monument,  dedi- 
 cated to  the  memory  of  his  Scholar)  was  very  lollicitous  with  John  Hooker,  then 
 Chamberlain  of  Exeter,  and  Uncle  to  our  Richard,  to  take  his  Nephew  into  his  care, 
 and  to  maintain  him  for  one  year  in  the  Univerfity,  and  in  the  mean  time  to  ufe  his 
 Endeavors  to  procure  an  Admiflion  for  him  into  fome  Colledge  <  frill  urging  and 
 alluring  him  that  his  Charge  would  not  continue  long-,  for  the  Lads  Learning  and 
 Manners  Were  both  fo  remarkable,  that  they  muft  of  neceffity  be  taken  notice  of ; 
 and  that  God  would  provide  him  fome  fecond  Patron,  that  would  free  him  and  his 
 Parents  from  their  future  care  and  charge. 
 
 Thefe  Reafons,  with  the  affectionate  Rhetorick  of  his  good  Mafter,  and  Gods 
 blefling  upon  both,  procured  from  his  Uncle  a  faithful  promife  that  he  would  take 
 him  into  his  care  and  charge  before  the  expiration  of  the  year  following,  which  was 
 performed.  . 
 
 This  Promife  was  made  about  the  Fourth  year  of  the  Reign  of  Queen  Mary  *  and 
 the  Learned  John  Jewel  (after  Biihop  of  Salisbury)  having  been  in  thefirftof  this 
 Queens  Reign  expelled  out  of  Corptts-chnfli  Colledge  in  Oxford,  (of  which  he  was 
 a  Fellow)  for  adhering  to  the  truth  of  thofe  Principles  of  Religion,  to  which  he  had 
 affentedinthedaysof  HerBrotherandPredeceffor,  2^/ivW  the  Sixth-,  and  he  having 
 now  a  juft  caufeto  fear  a  more  heavy  puniihment  then  expulfion,  was  forced  by  for- 
 faking  this,  to  feek  fafety  in  another  Nation,  and  with  that  fafety  the  enjoyment  of 
 that  Doctrine  and  Worfhip  for  which  he  fuffered. 
 
 But  the  Cloud  of  that  Perfecutionand  Fear  ending  with  the  Life  of  Queen  Mary, 
 the  Affairs  of  the  Church  and  State  did  then  look  moredear  and  comfortable-,  fo 
 that  he,  and  many  others  of  the  fame  judgment,  madea  happy  return  into  England 
 about  thefirftof  Queen  Elizabeth  •,  in  which  year,  this  John  Jewel  wasfentaCom- 
 miffioner  or  Vifitor  of  the  Churches  of  the  Weftern  parts  of  this  Kingdom  ,  and 
 efpecially  of  thofe  in  Devon/hire,  in  which  County  he  was  born  -,  and  then,  and  there 
 he  contracted  a  friendfhip  with  John  Hooker,  the  Uncle  of  our  Richard. 
 
 In  the  Third  year  of  Her  Reign,  this  John  -Jewel  was  made  Bifhop  of  Salisbury  5 
 and  there  being  always  obfei  ved  in  him  a  willingnefs  to  do  good  and  oblige  his  Friends, 
 and  now  a  power  added  to  it :  John  Hooker  gave  him  a  vifit  in  Salisbury,  andbefought 
 him  for  Charities  fake  to  look  favorably  upon  a  poor  Nephew  of  his  ,  whom  Nature  had 
 fitted  for  a  Scholar  ;  but  the  eft  ate  of his Parentt  was  fo  narrow,  that  they  were  unable  to 
 give  htm  the  advantage  of  Learning  ;  and  that  the  Bifhop  would  therefore  become  his  Patron, 
 and  prevent  him  from  being  aTradefman-,  for  he  was  a  Boy  of  remarkable  hopes.  And 
 though  the  Bifliop  knew  Men  do  notufually  look  with  an  indifferent  eye  upon  their 
 own  Children  and  Relations,  yet  he  affented  fo  far  to  John  Hooker,  that  he  appoint- 
 ed the  Boy  and  his  School-mafter  Ihould  attend  him  about  Eafle'r  next  following  at 
 that  place-,  which  was  done  accordingly:  And  then  after  fome  Queftionsand  Ob- 
 fervations  of  the  Boys  Learning,  and  Gravity,  and  Behavior,  the  Bifliop  gave  his 
 School-mafter  a  Reward,  afld  took  order  for  an  Annual  Penfion  for  the  Boys  Pa- 
 rents, promifing  alfo  to  take  him  into  his  care  for  a  future  preferment;  which  was 
 
 a  2  performed, 
 
The  Life  of  Mr.  Richard  Hooker. 
 
 performed.  For,  about  the  Fourteenth  year  of  his  age,  which  was  Anno  1567.  he 
 was  by  the  Bifhop  appointed  to  remove  to  Oxford,  and  there  to  attend  Dr.  Cole,  then 
 Prefidentof  Corpus-chrifti  Colkdge:  Which  he  did,  and  Dr.  Cole  had  (according 
 toapromifemadetotheBifhop)  provided  for  him  both  a  Tutor  (which  was  faid  to 
 be  the  Learned  Dr.fobn  Reynolds)  and  a  Clerks  place  inthatColledge:  Which 
 place,  though  it  were  not  a  full  maintenance,  yet  with  the  contribution  of  his  Uncle, 
 and  the  continued  Penfion  of  his  Patron,  the  good  Bifhop,  gave  him  a  comfortable 
 fubfiftence.  And  in  this  condition  he  continued  unto  the  Eighteenth  year  of  his  age, 
 ftill  increafing  in  Learning  and  Prudence,  and  fo  much  in  Humility  and  Piety,  that  he 
 feemed  to  be  filled  with  the  Holy  Ghoft,  and  even  like  St.  John  Baptifl,  to  be  fafldi- 
 fied  from  his  Mothers  Womb ,  who  did  often  blefs  the  day  in  which  fhe  bare 
 him. 
 
 About  this  time  of  his  age,  he  fell  into  a  dangerous  Sicknefs,  which  lafted  two 
 Moneths :  All  which  time,  his  Mother  having  notice  of  it,  did  in  her  hourly  Prayers 
 as  earneftly  beg  his  life  of  God,  as  the  Mother  of  St.  A ugu (line  did,  that  he  might 
 become  a  true  Chnftian  :  And  their  Prayers  were  both  lo  heard,  as  tobegraDted. 
 Which  Mr.  Hooker  would  oiten  mention  with  much  joy,  and  fray  that  he  might  never 
 live  to  occafion  any  forrow  to  (0  good  a  Mother,  whom  he  would  often  fay,  he  loved  fa 
 dearly,  that  he  would  endeavor  to  he  goad,  even  as  much  for  her  fake,  as  for  his  own. 
 
 As  foon  as  he  was  perfectly  recovered  from  this  Sicknefs,  he  took  a  journey  from 
 Oxford  to  Exeter,  to  fatisfie  and  fee  his  good  Mother,  being  accompanied  with  a 
 Countreyman  and  Companion  of  his  own  Colledge,  and  both  on  foot  •,  which  was 
 then  either  more  in  fafhion,  or  want  of  Money,  or  their  Humility  made  it  fo:  But 
 on  foot  they  went,  and  took  Salisbury  in  their  way,  purpofely  to  fee  the  good  Bifhop, 
 who  Tfn&zMx.  Hooker  and  his  Companion  dine  with  him  at  his  own  Table  •/  which 
 Mr.  Hooker  boafted  of  with  much  joy  a^hd  gratitude  when  he  faw  his  Mother  and 
 Friends :  And  at  the  Bifhops  parting  with  him,  the  Biihop  gave  him  goodCounfel, 
 and  his  Benediction,  but  forgot  to  give  him  Money  5  which  when  the  Bifhop  had 
 confideredjhe  fent  a  Servant  in  all  hafte  to  call  Richard  back  to  him :  And  at  Richards 
 return,  the  Bifhop  faid  to  him,  Richard,  I  fent  for  you  hack  to  lend  you  a  Horfe  which 
 hath  carried  me  many  a  mile,  and  I  thank  God  with  much  eafe.  And  prefently  deliver* 
 ed  into  his  hand  a  Walking-ftafF,  with  which  he  profefTed  he  had  travelled  through 
 many  parts  of  Germany.  And  he  faid,  Richard,  I  do  not  give,  but  lend 'you  my  Horfe  ; 
 he  fare  you  be  hone  ft,  and  bring  my  Horfe  back  to  me  at  your  return  this  way  to  Oxford. 
 And  I  do  now  give  you  TenGroats  to  bear  your  charges  ^Exeter-,  and  here  is  Ten  Groats 
 more,  which  I  charge  you  to  deliver  to  your  Mother,  and  tell  her,  I  fend  her  a  Bifiwps  Bene* 
 diction  with  it,  and  beg  the  continuance  of  her  Prayers  for  me.  And  if  you  bring  my  Horfe 
 hack  to  me,  1  will  give  you  Ten  Groats  more  to  carry  you  on  foot  to  the  Colledge  :  Andfo  God 
 hie f  you.  good  Richard. 
 
 And  this,  you  may  believe,  was  performed  by  both  parties.  But  alas !  the  nexc 
 news  that  followed  Mr.  Hooker  to  Oxford  was ,  That  his  Learned  and  Charitable 
 Patron  had  changed  this  for  a  better  life.  Which  may  be  believed,  for  that  as  he 
 lived,  fo  he  died,  in  devout  Meditation  and  Prayer-,  andinboth  fozealoufly,  that  it 
 became  a  Religious  queftion,  Whether  his  la(l  Ejaculations,  or  his  Soul,  didfirfi  enter 
 into  Heaven  ? 
 
 And  now  Mr.  Hooker  became  a  Man  of  Sorrow  and  Fear :  Of  Sorrow,  for  the  lofs 
 of  fo  dear  and  comfortable  a  Patron  ^  and  of  Fear,  for  his  future  fubfiftence.  But 
 Dr.  Cole  raifed  his  fpirits  from  this  dejection,  by  bidding  him  go  cheerfully  to  his 
 Studies,  and  alluring  him  he  fhould  neither  want  Food  nor  Rayment,  (which  was  the 
 utmoftof  his  hopes)  for  he  would  become  his  Patron. 
 
 And  fo  he  was  for  about  Nine  Moneths,  or  not  much  longer  -y  for  about  that 
 time  this  following  accident  did  befal  Mr.  Hooker. 
 
 Edwin  Sandys  (then  Bifhop  of  London,  and  after  Archbifhop  of  York)  had  alfo 
 been  in  the  days  of  Queen  Mary  forced,  by  forfaking  this,  to  feek  fafety  in  another 
 Nation  ;  where  for  many  years,  Bifhop  J-ewel  and  he  were  Companions  at  Bed  and 
 Board  in  Germany  •,  and,  where  in  this  their  Exile,  they  did  often  eat  the  Bread  of  Sor- 
 row, and  by  that  means  they  there  began  fuch  a  friendfhip,  as  time  did  not  blot  out, 
 but  lafted  till  the  death  of  Bifhop  J-ewd,  which  was  One  thoufand  five  hundred  fe- 
 
 venty 
 
The  Life  of  Mr.  Richard  Hooker.  5 
 
 venty  and  one.  A  little  before  which  time  the  two  Bifbops  meeting,  Jewel  beaan 
 a  ftory  of  his  Richard  Hooker,  and  in  it  gave  fuch  a  Character  of  his  Learning  and 
 Manners,  that  though  Bifhop  Sandys  was  educated  in  Cambridge,  where  he  had  ob- 
 liged, and  had  many  Friends :  Yet  his  refolution  was,  that  his  Son  Edwin  fhouldbe 
 fent  to  Corpw-Chrifti  Colledge  in  Oxford,  and  by  all  means  be  Pupil  to  Mr,  Hooker 
 though  his  Son  Edwin  was  then  almoft  of  the  fame  age :  For  the  Bifhop  faid,  /  will 
 have  a  Tut  or  for  my  Son,  that  fhall  teach  him  Learning  by  Inftruclion,  -and  I'm  tie  h 
 Example  %  and  my  great  eft  care  (lull  be  of  the  iafl,  and  (God  willing)  this  Richard 
 Hooker  frail  be  the  Man,  into  whofe  hands  I  will  commit  my  Edwin,  And  the  Bifhop 
 did  fo  about  Twelve  Moneths  after  this  refolution.  ^*% 
 
 And  doubtlefs,as  to  thefe  two,a  better  choice  could  not  be  made :  Vot,M.t.Hooker  /  S^^^  C  // 
 was  now  in  the  Nineteenth  yearof  his  age  •  had  fpent  five  in  the  Univedity  5  and  had  /  7  6  ^^  /  f 
 by  a  conftant  unwearied  diligence,  attained  unto  a  Perfection  in  all  the  Learned  Lan-  Q     ■—  - 
 
 guages:    By  the  help  of  which,  an  excellent  Tutor,  and  his  unintermitted  Study  ^0  Z' 
 
 he  had  made  the  fubtilty  of  all  the  Arts  eafie  and  familiar  to  himfelf,  and  ufefulfor 
 the  difcovery  of  fuch  Learning  as  lay  hid  from  common  Searchers.  So  that  by  thefe 
 added  to  his  great  Reafon,  and  his  Induftry  added  to  both,  He  did  not  onely  know  more 
 of  Caufes  and  Effects  ;  hat  what  he  knew,  he  knew  better  then  other  men.  And  with  this 
 Knowledge  he  had  a  rnoft  blended  and  clear  Met  hod  of  Demonftrating  what  he  knew 
 to  the  great  advantage  of  all  his  Pupils,  (which  in  time  were  many)"but  efpecially  to 
 his  two  firft,  his  dear  Edwin  Sandys,  and  his  as  dear  George  Cranmer,  of  which  there 
 will  be  a  fair  Teftimony  in  the enfuing  Relation. 
 
 This  for  his  Learning.  And  for  his  Behavior,  amongft  other  Teftimonies,  this  ftill 
 remains  of  him,  That  in  four  years  he  was  but  twice  abfent  from  the  Chappei 
 prayers  •,  and  that  his  Behavior  there  was  fuch  as  mewed  an  awful  reverence  of  that 
 God  which  he  then  woi (hipped  and  prayed  to;  giving  all  outward  Teftimonies  that 
 bis  Affections  werefet  on  Heavenly  things.  This  was  his  Behavior  towards  God'5 
 and  for  that  to  Man,  it  is  obfervable,  That  he  was  never  known  to  be  angry,  or  paf- 
 fionate,  orextreaminanyof  hisdefires;  never  heard  to  repine  or  difpute  with  Pro- 
 vidence, but  by  a  quiet  gentle  fubmiffion  and  refignation  of  his  will  to  the  Wifdom 
 of  his  Creator  bore  the  burthen  of  the  day  with  patience  ;  never  heard  to  utter  to  an 
 uncomlyword:  And  by  this  and  a  grave  Behavior,  which  is  a  Divine  Charm  hebe- 
 got  an  early  Reverence  unto  his  Perfon,  even  from  thofe  that  at  other  times,  and 
 in  other  companies,  took  aliberty  to  caff  off  that  ftrictnefs  of  Behavior  and  Difcourfe 
 that  is  required  in  a  Collegiate  Life.  And  when  he  took  any  liberty  to  bepleafant 
 his  Wit  was  neverblemifhed  with  fcoffing,  or  the  utterance  of  any  conceit  that  bor- 
 dered upon,  or  might  beget  a  thought  of  loofnefs  in  his  hearers.  Thus  innocent  and 
 exemplary  was  his  Behavior  in  his  Colledge  h  and  thus  this  good  man  continued  till 
 his  Death  3  Mlmcreafwg  in  Learning,  in  Patience,  and  Piety. 
 
 •  In  this  Nineteenth  year  of  his  Age,  hewaschofen,  December  24.  1575.  tQbe 
 one  of  the  Twenty  Scholars  of  the  Foundation  ;  being  elected  and  admitted  as  born 
 in  Devonjhire,  (out  of  which  County  a  certain  number  are  tobe  elected  in  Vacancies 
 by  the  Founders  Statutes.)  And  now  he  was  much  encouraged;  for  now  he  was  per- 
 fectly incorporated  into  this  beloved  Colledge,  which  was  then  noted  for  an  eminent 
 Library,  ftrict  Students,  and  remarkable  Sc hollars.  And  indeed  it  may  glory,  that  ic 
 had  Bifhop  Jewel,  Do&or  John  Reynolds,  and  Doctor  Thomas  Jackfon,' of  that 
 Foundation.  The  firft,  famous  by  his  Learned  Apology  for  the  Church  of  England, 
 and  his  Defence  of  it.  againft  Harding.  The  fecond,  for  the  learned  and  wife  Menage' 
 of  a  publick  Difpute  with  John  Hart,  of  the  Roman  perfwafion,  about  the  Head  and 
 Faith  of  the  Church,  then  Printed  by  confent  of  both  parties.  And  the  third,  for 
 his  moft  excellent  Expofition  of  the  Creed,  and  for  his  other  Treatifes  •,  allfachas 
 have  given  greatelt  fatisfaction  to  men  of  the  greateft  Learning.  Nor  was  this 
 man  more  eminent  for  his  Learning,  then  for  his  ftrict  and  pious  Life,  teftified  by  his 
 abundant  Love  and  Charity  to  all  Men. 
 
 In  the  year  1576.  February  23.  Mr.  Hookers  Grace  was  given  him  for  Inceptor 
 of  Arts;  Doctor  Herbert  Weftf  haling,  a  Man  of  noted  Learning,  being  then  Vice- 
 Chancellor  ,  and  the  Act  following  he  was  compleated  Mafter ,  which  was  Anno 
 1 577.  His  Patron  Doctor  Cole  being  that  year  Vice- Chancellor,  and  his  dear  Friend 
 
 Henry 
 
The  Life  of  Mr.  Richard  Hooker. 
 
 Henry  Savil  of  Ato*<?»  Colledge,  then  one  of  the  Proctors.  It  was  that  Henry  S awl, 
 that  was  after  Sir  Henry  Savil,  Warden  of  Merton  Colledge,  and  Provoft  of  Eaton : 
 He  which  founded  in  Oxford  two  famous  Lectures,  and  endowed  them  with  liberal 
 ,  maintenance.  llwzsthztStt Henry  Savil  that  tranflated  and  enlightned  theHiftory 
 of  Cornelian  Tacitus,  with  a  moll:  excellent  Comment  •,  and,  enriched  the  World  by 
 his  laborious  and  chargeable  collecting  the  fcattered  pieces  of  St.  Cbryfoflome,  and  the 
 Publication  of  them  in  one  entire  Body  in  Greek  ;  in  which  Language  he  was  a  moft 
 judicious  Critick.  It  was  this  Sir  Henry  Savil  that  had  the  happinefs  to  be  a  Con- 
 temporary, and  a  moft  familiar  Friend  to  our  Richard  Hooker  ,  and  let  Posterity 
 know  it. 
 ;  C\  And  in  this  year  of  1577.  he  was  chofen  Fellow  of  the  Colledge:    Happy  alfo 
 
 VV.  \  \       in  being  the  Contemporary  and  Friend  of  Dr.  $ohn  Reynolds,  of  whom  I  have  lately 
 
 fpoken,  andof  Dr.  Spencer-,  both  which  were  arter,  and  fucceflively,  made  Presidents 
 r  '  of  his  Colledge  :   Men  of  great  Learning  and  Merit,  and  famous  in  their  Genera- 
 
 tions. 
 
 Nor  was  Mr.  Hooker  more  happy  in  his  Contemporaries  of  his  Time  and  Col- 
 ledge, then  in  the  Pupillage  and  Friendfhip  of  his' Edwin  Sandys  and  George  Cranmer, 
 of  whom  my  Reader  may  note ,  That  this  Edwin  Sandys  was  after  Sir  Edwin  Sandys. 
 and  as  famous  for  his  Speculum  Europe,  as  his  Brother  George  for  making  Posterity  be- 
 holden to  his  Pen  by  a  Learned  Relation  and  Comment  on  his  dangerous  and  remark- 
 able Travels;  and  for  his  harmonious  Translation  of  the  Pfalms  of  David,  the  1'ook 
 of  J-ob,  and  other  Poetical  parts  of  Holy  Writ,  into  moft  high  and  elegant  Verfe. 
 And  for  Cranmer,  his  other  Pupil,  I  Shall  refer  my  Reader  to  the  Printed  Teftimonies 
 of  our  Learned  Mafter  Cambden ,  the  Lord  Tottenes ,  Fines ,  Morifon ,  and 
 others. 
 
 This  Cranmer ,  whofe  chriflen  name  was  George,  was  a  Gentleman  of  fngular 
 hopes,  the  eldejl  Son  of  Thomas  Cranmer,  Son  of  Edward  Cranmer-,  the  Arcbbiflwps 
 Brother:  He  Jpent  much  of  his  Touth  /'»Corpus-Chrifti  Colledge  in  Oxford,  where  he 
 continued  Majler  of  Arts  for  many  years  before  he  removed,  and  then  betook  himfelf  to 
 Travel,  accompanying  that  worthy  Gentleman  Sir  Edwin  Sandys  into  France,  Germany, 
 and  Italy,  for  the  fp  ace  of  three  years;  -and,  after  their  happy  return,  he  betook  himfelf 
 to  an  imployment  under  Secretary  Davifon:  After  whofe  fall,  he  went  in  place  of  Secre- 
 tary with  Sir  Henry  Killigrew  in  his  Embajfage  into  France  h  and  after  his  death,  he 
 was  fought  after  by  the  moft  Noble  Lord  Mount- Joy,  with  whom  he  went  into  Ireland, 
 where  he  remained,  until  in  a  Battel  againft  the  Rebels  near  Cai  lingford,  an  unfortu- 
 nate wound  put  an  end  both  to  his  life ,  and  the  great  hopes  that  were  conceived  of 
 him. 
 
 Betwixt  Mr.  Hooker,  and  thefe  his  two  Pupils,  there  was  a  Sacred  Friendship  •  a 
 Friendfhip  made  up  of  Religious  Principles;  which  increafed  daily  by  a  Similitude  of 
 Inclinations  to  the  fame  Recreations  and  Studies  •,  a  Friendship  elemented  in  Youth, 
 and  in  an  University,  free  from  felf-ends,  which  the  Friendships  of  Age,  ufually  are 
 not.  Inthisfweet,  thisbleSTed,  this  Spiritual  Amity  they  went  on  for  many  years: 
 And,  as  the  Holy  Prophet  faith,  fo  they  took  fweet  counfel  together,  and  walked  in  the 
 Houfe  of  God  as  Friends.  By  which  means  they  improved  it  to  fuch  a  degree  of  Ami- 
 ty, as  bordered  upon  Heaven  •,  a  Friendship  fo  facred,that  when  it  ended  in  this  World, 
 it  began  in  the  next,  where  it  Shall  have  po  end. 
 
 And,  though  this  World  cannot  give  any  degree  of  pleafure  equal  to  fuch  -a 
 Friendship ;  yet  obedience  to  Parents,  and  a  defire  to  know  the  Affairs,  and  Man- 
 ners, and  Laws,  and  Learning  of  other  Nations,  that  they  might  thereby  become 
 the  more  Serviceable  un'to  their  own,  made  them  put  off  their  Gowns  and  leave  Mr. 
 Hooker  to  his  Colledge :  Where  he  was  daily  more  affiduous  in  his  Studies,  ftill  en- 
 riching his  quiet  and  capacious  Soul  with  the  precious  Learning  of  thePhilofophers, 
 Cafuifts,  and  Schoolmen  5  and  with  them  the  Foundation  and  Reafon  of  all  Laws, 
 both  Sacred  and  Civil  ♦  and  with  fuch  other  Learning  as  lay  moft  remote  from  the 
 Track  of  Common  Studies.  And  as  he  was  diligent  in  thefe ;  fo,  he  feemed  reftlefs 
 infearchingthefcope  and  intention  of  Gods  Spirit  revealed  to  mankinde  in  the  Sacred 
 Scripture  :  For  the  understanding  of  which,  he  feemed  to  be  aSfiftedby  the  fame 
 Spirit  with  which  they  were  written:  He  that  regardeth  truth  in  the  inward  parts, 
 
 making 
 
 V 
 
The  Life  of  Mr.  Richard  Hooker.  ^ 
 
 making  him  to  underftand  Wifdom  fecretly.  And  the  good  man  would  often  fay 
 The  Scripture  was  not  writ  to  beget  Pride  and  Dilatations,  and Oppofition  to  Govern- 
 ment-? but  Moderation,  and  Charity,  and  Hamiltty,  and  obedience,  and  Peace,  andfietv 
 in  Mankinde ;  of  which,  no  good  man  did  ever  repent  himself  upon  his  Death-bed.  And 
 that  this  was  really  his  Judgment,  did  appear  in  his  future  Writings,  and  ui  all  the 
 Anions  of  his  Life.  Nor  was  this  excellent  man  a  ftranger  to  the  more  li^ht  and 
 aery  parts  of  Learning,  as  Mufick  and  Poetry  5  all  which  he  had  digefted,  and  made 
 ufeful :  And  of  all  which ,  the  Reader  will  have  a  fair  Teftimony  in  what  fol- 
 lows. 
 
 Thus  he  continued  his  Studies  in  all  q'uietnefs  forthefpace  of  Three  or  more 
 years ;  about  which  time  he  entered  into  Sacred  Orders,  and  was  made  both  Deacon 
 and  Prieft  •,  and  not  long  after,  in  obedience  to  the  Colledge  Statutes,  he  was  to 
 Preach  either  at  St.  Peters,  Oxford,  or  at  St.  Pauls  Crofs,  London,  and  the  laft  fell  to 
 his  Allotment. 
 
 In  order  to  which  Sermon,  to  London  he  came,  and  immediately  to  the  Shunamites 
 Houfe-,  which  is  a  Houfefo  called,  for  that:  Befides  the  ftipend"  paid  the  Preacher 
 there  is  Provision  made  alfo  for  his  Lodging  and  Diet  two  days  before,  and  one  day 
 after  his  Sermon.  This  Houfe  was  then  kept  by  $oh*  Churchman,  fometimes  a 
 Draper  of  good  note  in  Watlingflreet,  upon  whom,  after  many  years  of  Plenty,  Po- 
 verty had  at  laft  come  like  an  aimed  man,  and  brought  him  into  a  neceffuous  condi- 
 tion :  Which,  though  it  be  a  Punifbment,  is  not  always  an  Argument  of  Gods  dis- 
 favor, for  he  was  a  vertuous  man :  I  fliall  not  yet  give  the  like  teftimony  of  his  Wife 
 but  leave  the  Reader  to  judge  by  what  follows.  But  to  this  Houfe  Mr.  Hooker  came 
 fo  wet,  fo  weary,  and  weather-beaten,  That  he  was  never  known  to  exprefs  more 
 Paflion,  then  againft  a  Friend  that  diffwaded  him  from  Footing  it  to  London,  and  for 
 hiring  him  no  eafier  an  Horfe,  (fuppofing  the  Horfe  trotted  when  he  did  not ;)  and  at 
 this  time  alfo,  fuch  a  faintnefs  and  fear  poffeft  him,  that  he  would  not  be  perfwaded 
 two  days  quietnefs,  or  any  other  means  could  be  ufed  to  make  him  able  to  Preach  his 
 Sundays  Sermon  5  but  a  warm  Bed,  and  Reft,  and  Drink  proper  for  a  Cold  given  him 
 by  Miftrefs  Churchman,  and  her  diligent  attendance  added  untoit,  enabled  him  to 
 perform  the  Office  of  the  day,  which  was  in  or  about  the  year  One  thoufand  five  hun-  a^fl^  t*+lc 
 cred  eighty  and  one.  a4g-/r   *aT 
 
 And  in  this  firft  publick  appearance  to  the  World,  he  was  not  fo  happy  as  to  be  7 
 free  from  Exceptions  againft  a  point  of  Doctrine  delivered  in  his  Sermon,  which  was, 
 That  inGod  there  were  two  Wills;  an  Antecedent,  and  a  Confeqttent  Will:  His  firfi  Will, 
 That  all  mankinde  fiould  be  faved ;  but  his  fecond  Will  was,  That  thofe  onely  [hould  be 
 faved,  that  did  live  anfwerable  to  that  degree  of  Grace  which  he  had  offered  or  afforded 
 them.  This  feemed  to  crofs  a  late  opinion  of  Mr.  Calvins,  and  then  taken  for  granted 
 by  many  that  had  not  a  capacity  to  examine  it,  as  it  had  been  by  him,  and  hath  been 
 fince  by  Dr.  ^ackfon,  Dr.  Hammond,  and  others  of  great  Learning,  who  believe 
 that  a  contrary  opinion  trenches  upon  the  Honor  and  Juftice  of  our  Merciful  God. 
 How  he  juftified  this,  I  will  not  undertake  to  declare  $  but  it  was  not  excepted  againft 
 (as  Mr.  Hooker  declares  in  an  Occasional  Anfwer  to  Mr.  Travers)  by  $ohn  Elmer, 
 then  Biihop  of  London  •,  at  this  time  one  of  his  Auditors,  and  at  laft  one  of  his  Advo- 
 cates too,  when  Mr.  Hooker  was  accufed  for  it. 
 
 But  the  juftifying  of  this  Dodlrine  did  not  prove  of  fo  badconfequence,  as  the 
 kindnefsof  Miftrefs  churchmans  curing  him  of  his  late  diftemper  and  cold  5  for  that 
 was  fo  gratefully  apprehended  by  Mr.  Hooker,  that  he  thought  himfelf  bound  in  con- 
 fcience  to  belive  all  that  fhe  faid :  So  that  the  good  man  came  to  be  perfwaded  by  her, 
 That  he  was  a  man  of  a  tender  con  (I  it  ut  ion  5  and ,  that  it  was  befl  for  him  to  have  a  Wife, 
 that  might  prove  a  Nurfe  to  him  5  fuch  an  one  as  might  both  prolong  his  life,  and  make  it 
 more  comfortable  $  and  fuch  a  one,  fix  could  and  would  provide  for  him,  if  he  thought  fit 
 to  marry.  And  he  not  confidering,  that  the  Children  of  this  World  are  wifer  in  their 
 Generation  then  the  Children  of  Light :  But,  like  a  true  Nathaniel,  fearing  no  guile,  be- 
 caufe  he  meant  none  $  did  give  her  fuch  a  power  as  Eleazar  was  trufted  with,  when 
 he  was  fent  to  chufe  a  wife  fa  ifaac  5  for  even  fo  he  trufted  her  to  chufe  for  him: 
 Promifing  upon  a  fair  Summons  to  return  to  London,  and  accept  of  her  choice -,  and 
 he  did  fo  in  that,  or  the  year  following.    Now,  the  Wife  provided  for  him  was 
 
 her 
 
 'O-CAJ 
 
8  The  Life  of  Mr.  Richard  Hooker. 
 
 * ». 
 
 her  Daughter  $oan,  who  brought  him  neither  Beauty  nor  Portion  •,  and,  for  her  Con- 
 ditions, they  were  too  like  that  Wife's,  which  is  by  Solomon  compared  to  a  Dripping 
 Houfe :  So  that  he  had  no  reafon  to  rejeyce  in  the  Wife  of  his  Touth,  but  rather  to  fay 
 with  the  Holy  Prophet,  Wo  is  me  that  I  am  constrained  to  have  my  habitation  in  the 
 Tents  of  Kedar  1 
 
 This  choice  of  Mr.  Hookers  (if  it  were  his  choice)  may  be  wondered  at  -,  but  let 
 us  confider  that  the  Prophet  Ezekiel  fays,  There  is  a  Wheel  within  a  Wheel  -,  a  fecret 
 Sacred  Wheel  of  Providence  (efpecially  in  Marriages)  guided  by  his  hand  that  al- 
 lows not  the  Race  to  thefwift,  nor  Bread  to  the  wife  ,  nor  good  Wives  to  good  Men : 
 And  he  that  can  bring  good  out  of  evil,  (for  Mortals  are  blindeto  fuch.  Reafons) 
 onely  knows  why  this  Bleffing  was  denied  to  patient  $ob,  and  (as  fome  think)  to 
 meek  Mofes,  and  to  our  as  meek  and  patient  Mr.  Hooker,  But  fo  it  was  •,  and  let  the 
 Reader  ceafe  to  wonder,  for  Affliclion  is  a  Divine  Diet  •  which  though  it  be  not  plea- 
 fing  to  mankinde,  yet  Almighty  God  hath  often,  very  often,  impofed  it  as  gooda 
 though  bitter  Phyfick  to  thofe  Children  whofe  Souls  aredeareft  to  him. 
 
 And  by  this  means  the  good  man  was  drawn  from  the  tranquillity  of  his  Col- 
 ledge  :  From  that  Garden  of  Piety,  of  Pleafure,  of  Peace,  and  a  fweet  Conver- 
 fation  ,  into  the  Thorny  Wildernefs  of  a  bufie  World  ;  into  thofe  corroding  cares 
 that  attend  a  Married  Prieft,  and  a  Countrey  Parfonage  ;  which  was  Draiton  Beau- 
 champ  in  Buckingham/hire,  (not  far  from  Aleshury,  and  in  theDiocefsof  Lincoln -f) 
 to  which  he  was  prefented  by  $ohn  Chcny  Efquire  (then  Patron  of  it)  the  Ninethof 
 December,  1584.  where  he  behaved  himfelf  fo,  as  togivenooccafionof  evil,  but 
 (as  St.  Paul  advifethaMinifter  of  God)  in  much  patience,  in  afflictions,  inangmfhes, 
 innecefities,  in  poverty,  and  no  doubt  in  long- fuffering;  yet  troubling  no  man  with  his 
 difcontents  and  wants. 
 
 And  in  this  condition  he  continued  about  a  year  3  in  which  time  his  two  Pupils, 
 Edwin  Sandys,  and  George  Cranmer,  were  returned  from  Travel,  and  took  a  journey 
 to  Draiton  to  fee  their  Tutor ;  where  they  found  him  with  a  Book  in  his  hand  (it  was 
 the  odes  of  Horace)  he  being  then  tending  hisfmall  allotment  of  Sheep  in  a  common 
 Field-,  which  he  told  his  Pupils  he  was  forced  to  do,  for  that  his  Servant  was  then 
 gone  home  to  Dine,  and  aflift  his  Wife  to  do  fome  neceflary  houfhould  bofinefs. 
 When  his  Servant  returned  and  releafed  him,  his  two  Pupils  attended  him  unto  his 
 Houfe,  where  their  beft  entertainment  was  his  quiet  company,  which  was  prefently 
 deniedthem*  for,  Richard  was  called  to  rock  the  Cradle-  and  the  reft  oi  their  wel- 
 come was  fo  like  this,  that  they  ftaid  but  till  next  morning,  which  was  time  enough 
 to  difcovcr  and  pitty  their  Tutors  condition :  And  having  in  that  time  remembred  and 
 paraphrafed  on  many  of  the  innocent  Recreations  of  their  younger  days ,  and  by 
 other  fuch  like  diverfions,  given  him  as  much  prefent  pleafure  as  their  acceptable 
 company  and  difcourfe  could  afford  him,  they  were  forced  to  leave  him  to  the  com- 
 pany of  his  Wife,  and  feek  themfelves  a  quieter  Lodging.  But  at  their  parting  fiom 
 Lim,  Mr.  Cranmer  faid,  Good  Tutor,  I  am  forry  your  lot  is  fain  in  no  better  Ground,  as 
 to  your  Parfonage  :  And  more  forry  jour  Wife  proves  not  a  more  comfortable  Companion 
 after  you  have  wearied  your  thoughts  in  your  rejllcfi  Studies.  To  whom  the  good  man 
 replied,  My  dear  George,  if  Saints  have  ufually  a  double  [Jure  in  them: jeries  of  this 
 life,  I  that  am  none,  ought  not  to  repine  at  what  my  Wife  Creator  hath  appointed  for  me  5 
 but  labor  ^as  indeed  I  do  daily,  tofubmit  to  his  Will,  and  peffefs  my  Soul  in  Patience  and 
 Peace. 
 
 At  their  return  to  London,  Edwin  Sandys  acquaints  his  Father,  thenBifhop  of 
 London,  and  after  Archbifhop  of  Tork,  with  his  Tutors  fad  condition,  and  lollicites 
 for  his  removal  to  fome  Benefice  that  might  give  him  a  more  comfortable  fubfiftence  : 
 Which  his  Father  did  moft  willingly  grant  him,when  it  flrould  next  fall  into  his  power. 
 And  not  long  after  this  time,  which  was  in  theyear  One  thoufand  five  hundred  eighty 
 and  five,  Mr.  Alvy  (Mafter  of  the  Temple)  died,  who  was  a  man  of  a  flrict  Life, 
 of  great  Learning,  and  of  (0  venerable  Behavior,  as  to  gam  fuch  a  degree  of  love  and 
 reverence  from  all  men  that  knew  him,  that  he  was  generally  known  by  the  name  of  Father 
 Alvy.  At  the  Temple  Reading,  next  after  the  death  of  this  Father  Alvy,  theArch- 
 bifhopof  Tork  being  then  at  Dinner  with  the  Judges,  the  Reader and<Benchers  of 
 that  Society,  he  met  there  with  a  Condoiement  for  the  Death  of  Father  Alvy,  an 
 
 high 
 
The  Life  of  Mr,  Richard  Hooker. 
 
 high  commendation  of  his  Saint-like  Life,  and  of  his  great  Merit  both  to  God  and 
 
 '6 
 
 Man  :  and  as  they  bewail'd  his  Death,  fo  they  wifht  for  a  like  Pattern  of  Virtue  and 
 Learning  to  fucceed  him.  And  here  came  in  a  fair  occafion  for  the  Bifhop  to  com- 
 mend Mx.  Hooker  to  Father  AlviesVhce,  which  he  did  with  fo  effectual  an  earneft- 
 nefs,  and  that  feconded  with  fo  many  other  Teftimonies  of  his  worth ,  that 
 Mr.  Hooker  was  fent  for  from  Draiton  Beauchamp  to  London,  and  there  the  Mafter- 
 ihip  of  the  Temple  propofed  onto  him  by  the  Bifhop,  as  a  gteater  freedom  from 
 his  Country  Cares,  the  advantage  of  abetter  Society,  and  a  more  liberal  Penfion 
 than  his  Parfonage  did  afford  him.  But  thefe  Reafons  were  not  powerful  enough 
 to  incline  him  to  a  willing  acceptance  of  it :  his  wifh  was  rather  to  gain  a  better 
 Country  Living,  where  he  might  be  free  from  Noife,  (  fo  he  expreft  the  defireof 
 his  Heart)  and  eat  that  bread  which  he  might  more  properly  call  his  own,  in  pri- 
 vacy and  quietnefs.  But,  notwithstanding  this  averfnefs,  he  was  at  laft  perfwaded 
 to  accept  of  the  Bifhops  Propofal ;  and  was  by  *  Patent  for  Life  made  Mafter  *  _,,. 
 of  the  Temple  the  17th  of  March,  1585.     He  being  then  in  the  54th  year  of  his  may  fa/fork 
 
 A°e  Temple  Re  - 
 
 And  here  I  (lull  make  a  flop  \  and,  that  the  Reader  may  the  better  judge  SnijfclK* 
 of  what  follows,  give  him  a  Character  of  the  Times,  and  Temper  of  the  people  Mafter  of  the 
 of  this  Nation,   when  Mr.  Hooker  had  his  Admiffion  into  this  Place.     A  Place  JXton  'of 
 which  he  accepted,  rather  than  defifed  •,  and  yet  here  he  promifed  himfelf  a  virtu-  the  PrLy,  an°d 
 ous  quietnefs  :  that  blefied  Tranquillity   which  he  always  prayed  and  laboured  died. z-  e/it- 
 for  -,  that  fo  he  might  in  Peace  bring  forth  the  Fruits  of  Peace,  and  glorifie  God  j£  vLhtlty, 
 by  uninterrupted  Prayers  and  praifes :  for  this  he  always  thirfted  •,  and  yet  this  was  P*f-  «?•  Feb! 
 denied  him.     For  his  Admifsion  into  this  Place  was  the  very  beginning  of  thofe  ^livJcufL 
 Oppofitions  and  Anxieties,  which  till  then  this  Good  man  was  a  ftranger  to,  and  DomZ  &Ec- 
 of  which  the  Reader  may  guefs  by  what  follows.  cltfl*  ™v\ 
 
 In  this  Character  of  the  Times,  I  (hall,  by  the  Readers  favour,  and  for  his  Y-ftl'L  d'e 
 information,  look  fo  far  back  as  to  the  beginning  of  the  Reign  of  Queen  Elizabeth  -,  Richard  Hook- 
 a  time  in  which  the  many  pretended  Titles  to  the  Crown,   the  frequent  Treafons,   the  tL^eaTbyPa- 
 Doubts  of  her  Succejfour,  the  late  Civil  War,  and  the  jharp  Persecution  that  had  ra-  tent  in  termi- 
 ged  to  the  effufton  of  fo  much  Blood  in  the  Reign  of  £>ueen  Mary,  weie  frefh  in  the  ?"  *liLV^ 
 memory  of  all  men  •,  and  thefe  begot  fears  in  the  molt  Pious  and  Wifeft  of  this  \'™EUt.  '* 
 Nation,  leaft  the  like  days  fhould  return  again  to  them  or  their  prefent  Pofterity.  Ttiat  ypr  Dr- 
 The  apprehenfion  of  which  Dangers  begot  an   earned  defire  of  a  Settlement  in  fi^^ea? 
 the  Church  and  State  •  believing  there  was  no  other  probable  way  left  to  make  Hoo^r. 
 them  fit  quietly  under  their  own  Vines  and  Fig-trees,  and  enjoy  the  defired  Fruit 
 of  their  Labours.     But  Time,   and  Peace,  and  Plenty,  begot  Self-ends;  and  thofe 
 begot  Animofities,  Envy,   opposition,  and  Unthankfulnefs    for  thofe  bleffings  for 
 which  they  lately  thirfted  :  being  then  thevery  utmoft  of  their  Defires,  and  even 
 beyond  their  Hopes. 
 
 This  was  the  temper  of  the  Times  in  the  beginning  of  her  Reign  5  and  thus 
 it  continued  too  long :  For  thofe  very  people  that  had  enjoyed  the  defires  of  their 
 hearts  in  a  Reformation  from  the  Church  of  Rome,  became  at  laft  fo  like  the 
 Grave,  as  never  to  be  iatisfied  5  but  were  ftill  thirfting  for  more  and  more  :  neg- 
 lecting to  pay  that  Obedience  to  Government,  and  perform  thofe  Vows  to  God, 
 which  they  made  in  their  days  of  Adverfities  and  Fear  :  fo  that  in  fhort  time 
 theree appeared  thre feveral  Interefts,  each  of  them  fearlefs  and  reftlefs  in  the  pro- 
 fecution  of  their  Defigns  •,  they  may  for  distinction  be  called,  1  he  afiivc  Roma- 
 nifis,  The  reftlefs  Non-conformifts  (  of  which  there  were  many  forts )  and  The 
 paffive  peac cable  Proteftant,  The  Counfels  of  the  firft  confidered  and  refolved  on 
 in  Rome  :  the  fecond  in  Scotland,  in  Geneva,  and  in  divers  felected ,  fecret,  dan- 
 gerous Conventicles ,  both  there ,  and  within  the  bofom  of  our  own  Nation  : 
 the  third  pleaded  and  defended  their  Caufe  by  Eftablifht  Laws,  both  Ecclefiaftical 
 and  Civil;  and  if  they  were  adtive  ,  it  was  to  prevent  the  "other  two  from  de- 
 ftroying  what  was  by  thofe  known  Laws  happily  eftablifht  to  them  and  their  Po- 
 fterity. 
 
 I  fhall  forbear  to  mention  the  very  many  and  as  Dangerous  Plots  of  the  Roma- 
 niftsagainft  the  Church  and  State  ;  becaufe,  what  is  principally  intended  in  this 
 
 b  Digreffion, 
 
jo  The  Life  of  Mr.  Richard  Hooker. 
 
 Disrefllon,  is  an  account  of  the  Opinions  and  Activity  of  the  Non-conformifts  \ 
 againft  whofe  judgement  and  practice,  Mr.  Hooker  became  at  laft,  but  moft  un- 
 willingly, tobeingagedin  a  Book-war  5  a  War  which  he  maintained  not  as  againft 
 an  Enemy,  but  with  the  fpirit  of  Meeknefs  andReafon. 
 
 In  which  number  of  Non-conformifts,  though  fome  might  be  fincere  and 
 well-meaning  men,  whofe  indifcreet  zeal  might  be  fo  like  Charity,  as  thereby  to  co- 
 ver a  multitude  of  Errors,  yet  of  this  Party  therewere  many  that  were  poffeft  with 
 an  hish  degree  of  Spiritual  wickednefs  5  I  mean  with  an  innate  reftles  radical  Pride 
 and  Malice  -7  I  mean  not  thofe  letter  fins  that  are  more  viiible  and  more  properly 
 Carnal,  and  fins  againft  a  mans  felf,  as  Gluttony,  and  Drunkennefs,  and  the  like, 
 (  from  which  good  Lord  deliver  us-,  )  but  fins  of  an  higher  nature  •,  becaufe  more 
 unlike  to  the  nature  of  God,  which  is  Love,  and  Mercy,  and  Peace;  and  more  like 
 the  Devil :  (  who  is  not  a  glutton  nor  can  be  drunk  ;  and  yet,  is  a  Devil : )  thofe  wick- 
 edneffes  of  Malice,  and  Revenge,  and  Oppofition,  and  a  Complacence  in  working 
 and  beholding  Confufion)  which  are  more  properly  his  work,  who  is  the  Enemy  and 
 difturber  of  mankind,  and  greater  fins,  though  many  will  not  believe  it)  Men  whom 
 a  furious  Zeal  and  Prejudice  had  blinded,  and  made  incapable  of  hearing  Reafon, 
 or  adhearing  to  the  ways  of  Peace  •,  Men  whom  Pride  and  Self-conceit  had  made 
 to  overvalue  their  own  Wifdom,  and  become  pertinacious,  and  to  hold  fool ifh  and 
 unmannerly  difputes  againft  thofe  Men  which  they  ought  to  Reverence,  and  thofe 
 Laws  which  they  ought  to  obey  •,  Men  that  laboured  and  joyed  to  [peak  evil  of  Go- 
 vernment, and  then  to  be  the  Authors  of  £  onfufion  (  of  Confufion  as  it  is  Con- 
 fufion :  )  whom  Company-,  and  Converfation,  and  Cuftom  had  blinded,  and 
 made  inlenfible  that  thefe  were  Errours :  and  at  hft  became  fo  reftlefs,  and  fo 
 hardened  in  their  opinions,  that  like  thofe  which  perifht  in  the  gain-faying  of  Core, 
 fo  thefe  dyed  without  repenting  thefe  fpiritual  wickedneffes,  of  which  Copphger 
 and  H ticket,  and  their  adherents  are  too  fad  teftimonies. 
 
 And  in  thefe  times  which  tended  thus,  to  Coufufion,  there  were  alfo  many 
 others  that  pretended  a  Tendernefs  of  Confcience,  refuting  to  fubmit  to  Ceremo- 
 nies, or  to  take  an  Oath  before  a  lawful  Magiftrate  :  and  yet  thefe  very  Men 
 did  in  their  fecret  Conventicles,  Covenant  and  Swear  to  each  other,  to  be  aflidu- 
 ous  and  faithful  in  ufing  their  beft  endeavours  to  fet  up  a  Church  Government 
 that  they  had  not  agreed  on.  To  which  end,  there'was  many  Selecl:  parties  that 
 wandered  up  and  down,  and  were  active  in  fowing  Difcontents  and  Sedition,  by 
 vencmous  and  fecret  Murmurings,  and  a  Difperfion  of  fcurrilous  Pamphlets  and 
 Libels  agaituft  the  Church  and  State  ^  but  efpecially  againft  the  Bifhops :  by  which 
 means,  together  with  very  bold,  and  as  indifcreet  Sermons,  the  Common  people 
 became  fo  Phanatick,  as  St.  Peter  obfcved,  there  were  in  his  time,  fome  that  wefl- 
 edtbe  Scripture  to  their  own  deflruclion :  fo  by  thefe  men,  and  this  means  many  came 
 to  believe  the  Bifhops  to  be  Anticbrifl,  and  the  onely  Obftructers  of  Gods  Difciphne ; 
 and  many  of  them  were  at  laft  given  over  to  fuch  defperate  delufions,  as  to  find  out 
 a  Text  in  the  Revelation  of  St.  J-ohn,  that  Anticbnfl  was  to  be  overcome  by  the  fword7 
 which  they  were  very  ready  to  take  into  their  hands.  So  that  thofe  very  men,  that 
 began  with  tender  meek  Petitions,  proceeded  to  print  publick  Admonitions ;  and  then 
 to  Satyrical  Remonflrances  ;  and  at  laft,  (  having  like  David  numbred  who  was 
 not,  and  who  was,  for  their  Caufe,  )  they  got  a  fuppofed  Certainty  of  fo  great  a 
 Party,  that  they  durft  threaten  fir(l  the  Bijhops,  and  not  long  after,  both  the  gueen 
 and  Parliament  5  to  all  which  they  were  fecretly  encouraged  by  the  Earl  of  Leicefler, 
 then  in  great  favour  with  her  Majeftie,  and  the  reputed  Cherifher  and  Patron-ge- 
 neral of  thefe  Pretenders  to  Tendernefs  of  Confcience ;  whom  he  ufed  as  a  facreligi- 
 ous  fnare  to  further  his  Defign,  which  was  by  their  means  to  bring  fuch  an  odium 
 upon  the  Bifhops,  as  to  procure  an  Alienation  of  their  Lands,  and  a  large  proportion 
 of  them  forhimfelf:  which  Avaritiousdefirehad  at  laft  fo  blinded  his  Reafon,  that 
 his  ambitious  and  greedy  Hopes  had  almoft  flattered  him  into  prefent  poffeffion  of 
 Lambeth-hou(e. 
 
 Andtothfeftrange  and  dangerous  Undertakings,  the  Non-conformifts  of  this 
 Nation  were  much  encouraged  'and  heightened  by  a  Coirefpondence  and  Confe- 
 deracy with  that  Brotherhood  in  Scotland-,  fothat  here  they  became  fo  bold,  that 
 
 one 
 
The  Life  of  Mr.  Richard  Hooker.  n 
 
 one  told  the  Queen  openly  in  a  *  Sermon,    She  was  like  an  untamed  Heyfcr  ,  *Mr  Vc  in 
 that  would  not  be  ruled  by  Gods  people,  but  obftructed  his  Discipline.     And  in  Scotland 
 thty  were  more  confident,   for  there  t  they  declared  Heran  Atheift,  and  grew  to  f  See  Bifhop 
 fuch  an  height,  as  not  to  be  accountable  for  any  thing  fpoken  againft  Her  •,  No  nor  s^£l°0\\hc 
 for  Treason  Againft  their  own  King,  if  (J>oken  in  the  Pulpit :    Shewing  at  laft  fuch  a  dif-  church  of'  ' 
 obedience  even  to  Him,  that  His  Mother  being  in  England,  and  then  in  diftrefs,  and  seotitnd. 
 inprifon,  and  in  danger  of  Death,  the  Church  denied  the  King  their  Prayers  for  Her-, 
 and  at  another  time,  when  he  had  appointed  a  day  of  Feafting,  their  Church  de- 
 clared for  a  general  Faft,  in  oppofition  to  his  Authority. 
 
 To  this  height  they  were  grown  in  both  Nations,  and  by  thefe  means  there  was 
 diftuTd  into  the  mindes  of  the  common  people  fuch  other  venemous  and  turbulent 
 Principles,  as  were  inconfiftent  with  thefafety  of  the  Church  and  State :  And  thefe, 
 vented  fo  daringly,  thatbefide  the  lofs  of  Life  and  Limbs,  the  Church  and  State 
 were  both  forced  to  ufe  fuch  other  feverities  as  will  not  admit  of  an  excufe,  if  it  had 
 not  been  to  prevent  Confufion,  and  the  perilous  confequences  of  it  •,  which  without 
 fuch  prevention,  would  in  fhort  time  have  brought  unavoidable  ruine  and  mifejy  to  this 
 numerous  Nation. 
 
 Thefe  Errors  and  Animofities  were  fo  remarkable,  that  they  begot  wonder  in  an 
 ingenious  Italian,  who  being  about  this  time  come  newly  into  this  Nation,  writ 
 fcoffingly  to  a  Friend  in  his  own  Countrey  ;  That  the  common  people  of  England  were 
 roifer  then  the  wife  ft  of  his  Nation  ;  for  here  the  very  Women  and  Shop-keepers  were  able 
 to  judge  of  Predeflination ,  and  determine  what  Laws  were  fit  to  be  made  concerning 
 Church  Government;  then,  what  were  fit  to  be  obeyed  or  aboliflied.  That  they  were  more 
 able  (  or  at  leaft  thought  fo )  to  raife  and  determine  perplex  d  Cafes  of  Confcience , 
 then  the  moft  Learned Co/ledges  in  Italy.  That  Men  of  the  (lightefl  Learning,  and  the 
 moft  ignorant  of  the  common  people,  were  mad  for  a  new,  or  Super-  or  Re-Reformation  of 
 Religion-,  and  that  in  this  they  appeared  like  that  man,  who  would  never  ceafeto 
 whet,  and  whet  his  Knife,  till  there  was  no  Steel  left  to  make  it  ufeful.  And  he  con- 
 cluded his  Letter  with  this  obfervation  ,  That  t ho fe  very  Men  that  were  moft  bu fie  in 
 Ofpofitions,  and  Difputations,  andControvcrfies,  and  finding  out  the  faults  of  their  Go- 
 vernors ,  hadufually  the  leaft  of  Humility  and  Mortification,  or  of  the  Power  of  Godlt- 
 
 And  to  heighten  all  thefe  difcontents  and  dangers,  there  wasalfofprungup  a 
 Generation  of  Godlefs-men-  Men  that  had  fo  long  given  way  to  their  own  Luftsand 
 Delufions  5  and,  had  fo  often ,  and  fo  highly  oppofed  the  BlelTed  Motions  of  his 
 BlelTed  Spirit,  and  the  inward  Light  of  their  own  Confidences,  that  they  had  there- 
 by finned  themfelves  to  a  belief  of  what  they  would,  but  were  not  able  to  believe: 
 Into  a  belief,  which  is  repugnant  even  to  Humane  nature  (for  the  Heathens  believe 
 there  are  many  gods ;)  but  thefe  had  finned  themfelves  into  a  belief,  that  there  is  no 
 God :  Andfo  finding  nothing  in  themfelves,  but  what  is  worfe  then  nothing,  began 
 to  wifli  what  they  were  not  able  to  hope  for ,  That  they  fhould  be  like  the  Beafis  that 
 ferifh ;  and,  in  wicked  company  (which  is  the  Atheift s  Sanctuary)  were  fo  bold  as  to 
 fayfo:  Though  the  worft  of  mankinde,  when  he  is  left  alone  at  midnight,  may  wifh, 
 but  cannot  then  think  it.  Into  this  Wretched,  this  reprobate  condition,  many  had  then 
 finned  themfelves. 
 
 And  now!  When  the  Church  was  peftered  with  them,  and  with  all  thefe  other 
 Irregularities  5  when  her  Lands  were  in  danger  of  Alienation,  her  Power  at  leaft  neg- 
 lected, and  her  Peace  torn  to  pieces  by  feveral  Schifms,  and  fuch  Herefies  as  do  ufual- 
 ly  attend  that  fin  :  When  the  common  people  feemed  ambitious  of  doing  thofe 
 very  things  which  were  attended  with  moft  dangers,  that  thereby  they  might  be 
 puniflied,  and  then  applauded  and  pittied  :  When  they  called  the  Spirit  of  Oppofi- 
 tion a  Tender  Confcience,  and  complained  of  Perfecution ,  becaufe  they  wanted 
 power  to  perfecute  others:  When  the  giddy  multitude  raged,  and  became  reftlefs  to 
 finde  out  mifery  for  themfelves  and  others  5  and  the  rabble  would  herd  themfelves 
 together,  and  endeavor  to  govern  and  act  in  fpight  of  Authority.  In  this  extremity, 
 fear,  and  danger  of  the  Church  and  State,  when  to  fupprefs  the  growing  evils  of  both, 
 they  needed  a  Man  of  Prudence  and  Piety,  and  of  an  high  and  fearlefs  Fortitude ; 
 they  were  bleft  in  all  by  JohnWhitgift,  his  being  made  Archbifhop  of  Canterbury  ; 
 
 b  %  ©f 
 
IZ 
 
 The  Life  of  Mr.  Richard  Hooker. 
 
 of  whom  ingenious  Sir  Henry  Wotten  Cthat  knew  him  well)  hath  left  this  true 
 Character,  That  he  was  a  Man  of  a  Reverend  and  Sacred  Memory  }  and  of  the  Pri- 
 mitive temper :  A  Man  of  [neb  a  temper,  as  when  the  Church  by  lowlinejs  of  Spirit  did 
 fourijh  in  highefl  examples  of  Vertue. 
 
 And  though  I  dare  not  undertake  to  add  to  his  Character,  yet  I  (hall  neither 
 do  ri°ht  to  this  Difcourfe,  nor  to  my  Reader,  if  I  forbear  to  give  him  a  further  and 
 fhort  account  of  the  life  and  manners  of  this  excellent  Man  -,  and  it  (hall  be  (hort,  for 
 I  long  to  end  this  digreffion,  that  I  may  lead  my  Reader  back  to  Mr.  Hooker,  where 
 we  left  him  at  the  Temple. 
 
 $ohn  Whitgift  was  born  in  the  County  of  Lincoln,  of  a  Family  that  was  an- 
 cient, and  noted  to  be  prudent  and  affable,  and  gentile  by  nature :  He  was  educated 
 in  Cambridge  s  much  of  his  Learning  was  acquired  in  Pembroke- Hall  (  where  Mr, 
 Bradford  the  Martyr  was  his  Tutor : )  From  thence  he  was  remov'd  to  Pcter-hmfe  5 
 from  thence  to  be  Mafter  of  Pembroke-Hall  •,  and  from  thence  to  the  Mafterdiipof 
 Trinity  Colledge.  About  which  time  the  Queen  made  him  her  Chaplain  r,  and  noc 
 lon<*  after  Prebend  of  Ely ,  and  then  Dean  of  Lincoln  •,  and  having  for  many  years 
 paft  looked  upon  him  with  much  reverence  and  favor,  gave  him  a  fair  teftimony  of 
 both,  by  giving  him  the  Bifhoprick  of  Worceftcr,  and  (which  was  not  a  ufual  favor) 
 forgiving  him  his  Firft-fruits ;  then  by  conftituting  him  Vke-Prefident  of  the  Princi- 
 pality of  Wales.  And  having  for  feveral  years  experimented  his  Wifdom,  his  Juftice, 
 and  Moderation  in  the  menage  of  Her  affairs,  in  both  thefe  places,  She  in  the  Twenty 
 fixtrj  of  Her  Reign,  made  him  Archbi(hopof  Canterbury  -7  and  not  long  after,  of  Her 
 Privy  Council  5  and  trufted  him  to  menage  all  Her  Ecclefiaftical  Affairs  and  Prefer- 
 ments. In  all  which  Removes,  he  was  like  the  Ark,  which  left  a  Bleffing  upon  the 
 place  where  it  refted  5  and  in  all  his  Imployments,  was  like  J-ehoida,  that  did  good 
 
 unto  ifrael. 
 
 Thefe  were  the  fleps  of  this  Bifliops  Afcenfion  to  this  place  of  Dignity  and 
 Cares  •,  in  which  place  (to  fpeak  Mr.  Cambdens  very  words  in  his  Annals)  He  devoutly 
 confecrated  both  his  whole  life  to  God,  and  his  painful  labors  to  the  good  of  his  church. 
 And  yet  in  this  place  he  met  with  many  oppoiitions  in  the  regulation  of  Church 
 Affairs  which  were  much  difordered  at  his  entrance,  by  reafon  of  the  age  and  remif- 
 nefs  of  Bifhop  Crindal  (his  immediate  Predeceffor)  the  activity  of  the  Non-conform- 
 ifts  and  their  cheif  affiftant,  the  Earl  of  Leiccfler  ;  and  indeed,  by  too  many  others 
 of  the  like  Sacrilegious  Principles.  With  thefe  he  was  to  encounter  $  and  though 
 he  wanted  neither  courage  nor  a  good  caufe,  yet  he  forefaw,  that  without  a  great  mea- 
 fure  of  the  Queens  favor,  it  was  impoffible  to  ftand  in  the  Breach  that  was  made  into 
 the  Lands  and  Immunities  of  the  Church,  or  to  maintain  the  remaining  Rights  of  it. 
 And  therefore  by  juftifiable  Sacred  Infinuations,  fuch  as  St.  Paul  to  Agrtppa,  (Agrippa, 
 believcft  thou  ?  I  know  thou  believefi)  he  wrought  himfelf  into  fo  great  a  degree  of 
 favor  with  Her,  as  by  his  pious  ufeof  it,  hath  got  both  of  them  a  greater  degree  of 
 Fame  in  this  World,  and  of  Glory  in  that,  into  which  they  are  now  entred. 
 
 His  merits  to  the  Queen,  and  Her  Favors  to  him  were  fuch,  that  (he  called  him 
 Her  little  black  Husband,  and  called  his  Servants  Her  Servants :  And  She  faw  fo  vifi- 
 ble  and  blelTed  a  fincenty  fhine  in  all  his  cares  and  endeavors  for  the  Churches,  and 
 for  Her  good,  that  She  was  fuppofed  to  truft  him  with  the  very  fecrets  of  Her  Soul, 
 and  to  make  him  Her  Confeffor :  Of  which  She  gave  many  fair  teftimonies  -7  and  of 
 which,  one  was.  That  She  would  never  eat  flejli  in  Lent  without  obtaining  a  Licence  from 
 Her  little  black  Hwband :  And  would  often  fay,  Shepittiedhim,  becaufe  She  tru(led 
 him,  and  hadeafed  Her- felf  by  laying  the  burthen  of  all  Her  Clergy-  cares  upon  hisfhoul- 
 ders,  which  She  was  certain  he  managed  with  Prudence  and  Piety. 
 
 I  (hall  not  keep  my  felf  within  the  promifed  Rules  of  Brevity  in  this  account  of 
 his  Intereft  with  Her  Majefty,  and  his  care  of  the  Churches  Rights,  if  in  thisdigreffi- 
 on  I  fbould  enlarge  to  particulars  5  and  therefore  my  defire  is,  that  one  example  may 
 ferve  for  a  teftimony  of  both.  And  that  the  Reader  may  the  better  underftand  it, 
 he  may  take  notice,  that  not  many  years  before  his  being  made  Archbifhop,  there 
 paffed  an  Aft  or  Ads  of  Parliament  intending  the  better  prefervation  of  Church 
 Lands,  by  recalling  a  Power  which  was  vefted  in  others  to  Sell  or  Leafe  them ,  by 
 lodging  and  trufting  the  future  care  and  protection  of  them  onely  in  the  Crown:  And 
 
 amongft 
 
The  Life  of  Mr.  Richard  Hooker.  ,, 
 
 amongft  many  that  made  a  bad  ufe  of  this  Power  or  Truft  of  the  Queens,  the  Earl 
 of  Leicefier  was  one  5  and  the  good  Bifhop  having  by  his  Intereft  with  Her  Ma- 
 jeftyputa  flop  to  the  Earls  Sacrilegious  defigns,  they  two  fell  to  an  open  Oppofi- 
 tion  before  her;  after  which  they  both  quitted  the  Room,  not  Friends  in  appear- 
 ance. But  the  Bifhop  made  a  fudden  and  a  feafonable  return  to  Her  Majefly,  ( for 
 he  found  her  alone )  and  fpake  to  her  with  great  Humility  and  Reverence,  and  to  this 
 •purpofe. 
 
 I  befeech  ymr  Majefly  to  hear  me  with  patience,  and  to  believe  that  yours  and  the 
 Churches  Safety  arc  dearer  to  me  than  my  Life,  but  my  Confidence  dearer  than  both  i 
 and  therefore  gtvc  me  leave  to  do  my  Duty,  and  tell  you  that  Princes  are  deputed  Nurfinr 
 Fathers  of  the  church,  and  ewe  it  a  Protection;  and\therefore  God for  bid  that  you  (hould 
 he  fo much  as  Pafive  inher  Ruines,  when  you  may  prevent  it  ;  or  that  I  [hottld  behold 
 it  without  honour  anddeteflatio,n;  or  (hould for  bear  to  tell  your  Majefly  of  the  Sin  and 
 Danger.     And  though  you  and  my  f elf  arc  horn  in  an  Age  of  Frailties,  when  the  Pri- 
 mitive Piety  and  Care  of  the  Churches  Lands  and  Immunities  are  much  decayed;  yet 
 (Madam")  let  me  beg  that  you  will  but  fir  ft  confider,  and then  you  will  believe  there  are 
 fuchfms  as  Prophanenefs  and  Sacriledge  ;  for  if  there  were  not  i  they  could  not  have 
 Names  in  Holy  Writ :  and  particularly  in  the  New-Tc filament.     And  I  be  feed  you  to 
 confider,  that  though  our  Saviour  fad,  He  judged  no  man;  and  to  teflifie  it,  would 
 not  judge  nor  divide  the  Inheritance  betwixt  the  two  Brethren,  nor  would  jud^e  the  Wo- 
 man taken  in  Adultery;  yet,-  in  this  point  of  the  Churches  Rights,  he  was  "fo  zealous, 
 that  he  made  himfelf  both  the  Accufer,  and  the  {fudge,  and  the  Executioner  to  punifh 
 thefe  fins ;    witnejfed,  in  that  he  himfelf  made  the  Whip  to  drive  the  Prophaners  out 
 of  the  Temple;  overthrew  the 'fables  of  the  Money-changers,  and  drove  them  out  of  it. 
 Andeonfider  that  it  was  S.  Paul  that  faidtothofe  Chrifliansofhis  time  that  were  offended 
 with  Idolatry,  yet  Thou  that  abhorreft  Idols,  doft  thou  commit  Sacriledge  ?  Sup- 
 foftngltbink  Sacriledge  to  be  the  greater  fin.     This  may  occafion  your  Majefly  to  confi- 
 der that  there  is  fuch  a  fin  as  Sacriledge  ;  and  to  incline  you  to  prevent  the  Curfe  that  will 
 follow  it;  I  befeech  you  alfo,  to  confider  that  Confhntine  the  fir  ft  Chilian  Emperor 
 WHelena  his  Mother  ;  that  King  Edgar,  and  Edward  the  ConfefTor,  and  indeed 
 many  others  of  your  Predece(fors,  and  many  private  Chilians,  have  alfo  given  to  God 
 and  to  his  Church,  much  Land,  and  many  Immunities ,  which  they  might  have  riven  t» 
 thofe  of  their  own  Families,  and  did  not ;  but  gave  them  as  an  abfolute  Right  and  Sa- 
 crifice to  God:  And  with  thefe  Immunities  and  Lands  they  have  entailed  a  Curfe  upon 
 the  Alienators  of  them ;  God  prevent  your  Majefly  from  being  liable  to  that  Curfe. 
 
 And,  to  make  you  that  are  trufled  with  their  Prefervation,  the  better  to  under- 
 fiand  the  danger  of  it;  I  befeech  you  forget  not,  that,  be fides  thefe  Curfes,  the  Churches 
 Land  and  Power  have  been  alfo  endeavoured  to  be  preferved,  as  far  as  Humane  Reafon 
 and  the  Law  of  this  Nation  have  been  able  to  preferve  them,  by  an  immediate  and  moft 
 (acred  Obligation  on  the  Confcience s  of  the  Princes  of  this  Realm.  For  they  that  con- 
 sult Magna  Charta  fhall  find,  that  as  all  your  Predeceffours  were  at  their  Coronation, 
 Jo  you  alfo  were  [worn  before  all  the  Nobility  and  Bifhops  then  pre fient,  and  in  the  pre- 
 fenceof  God,  and  in  his  (lead  to  him  that  anointed  you,  to  maintain  the  Church  Lands, 
 and  the  rights  belonging  to  it  •,  and  this  teflified  openly  at  the  holy  Altar,  by  laying  your 
 Hands  on  the  Bible  then  lying  uponit.  And  not  only  Magna  Charta,  but  many  Modern 
 Statutes  have  denounced  a  Curfe  upon  thofe  that  break  Magna  Charta.  And  now 
 what  account  can  be  given  for  the  breach  of  this  Oath  at  the  laft  Great  Day,  either  by 
 your  Majefly,  or  by  me,  if  it  be  wilfully,  or  but  negligently  violated,  I  know  not. 
 
 And  therefore,  good  Madam,  let  not  the  late  Lords  Exceptions  again  (I  the  failings 
 of  fomefew  Cler^ie-men,  prevail  with  you  to  punifh  Pofleritj,  for  the  Errors  of  this  pre- 
 fent  Age ;  let  particular  Men  fuffer  for  their  f  articular  Errors,  but  let  God  and  his 
 Church  have  their  right ;  And  though  I  pretend  not  to  prophefy,yet  I  beg  Poflerity  to  take 
 notice  of  what  is  already  become  vifible  in  many  Families;  That  Church-land  added  to 
 an  ancient  Inheritance,  hath  proved  like  a  Moth  fretting  a  Garment,  and  fecretly 
 confumed  both :  Or  like  the  Eagle  that  flole  a  Coal  from  the  Altar,  and  thereby  jet  her 
 Nefl  on  fire,  which  confumed  both  her  young  Eagles,  and  her  f elf  that  flole  it,  And^ 
 though  I  fhall  forbear  to  fpeak  reproachfully  of  your  F  ather :  yet,  I  beg  you  to  take  notice^ 
 that  a  part  of  the  Churches  Rights,  added  to  the  vafl  Treafure  left  him  by  his  Father ', 
 
 hath 
 
\6  The  Life  of  Mr.  Richard  Hooker. 
 
 hath  been  conceived  to  bring  an  unavoidable  Consumption  upon  both,  notwithftanding  all 
 his  diligence  to  preferve  it. 
 
 And  confider,  that  after  the  violation  of  thofe  Laws,  to  which  he  had  [worn  in  Magna 
 Charta,  God  did  fo  far  den]  him  his  Retraining  Grace,  that  he  fell  into  greater  fins  then 
 J  am  willtngto mention.  Madam, Religion  is  the  Foundation  and  Cement  of  Humane 
 Societies :  And,  when  they  that  ferve  at  Gods  Altar  fhall  be  expofed  to  Poverty  ?  then 
 Religion  it  J 'elf  will  be  expofed  to  f corn,  and  become  contemptible  $  as  you  may  already  ob- 
 serve in  too  many  poor  Vicaridges  in  this  Nation,  And  therefore,  as  you  are  by  a  late 
 Att  or  Ails  entrujled  with  a  great  Power  to  preferve  or  wa(le  the  Churches  Lands  5  yet± 
 difpofe  of them  for  -jpefus  fake  as  the  Donors  intended:  Let  neither  falfhood  nor  flattery 
 beguile  you  to  do  otherwife,  and  put  a  (lop  (/  befeech  you)  to  the  approaching  mines  of 
 Gods  Church,  as  you  expect  comfort  at  the  la  ft  great  day  •,  For  Kings  muft  be  judged. 
 Pardon  this  affectionate  plainnef,  my  moft  dear  Soveraign,  and  let  me  beg  to  be  jlill 
 continued  in  your  Favor  •,  and  the  Lord  jlill  cent  inne  you  in  his. 
 
 The  Queens  patient  hearing  this  affectionate  Speech  5  and  Her  future  care  to 
 preferve  the  Churches  Rights,  which  till  then  had  been  neglected,  may  appear  a  fair 
 Testimony,  that  he  made  Hers  and  the  Churches  good,  the  cheifeft  of  his  cares,  and 
 that  She  alio  thought  fo.  And  of  this,  there  were  fuch  daily  Teftimonies  given,  as 
 begot  betwixt  them  fo  mutual  a  joy  and  confidence,  that  they  feemed  born  to  be- 
 lieve and  do  good  to  each  other  :  She  not  doubting  his  Piety  to  be  more  then  all  his 
 oppofers,  which  were  many,  and  thofe  powerful  too  -7  nor  his  Prudence  equal  to  the 
 cheifeft  of  Her  Council,  who  were  then  as  remarkable  for  active  Wifdom,  as  thofe 
 dangerous  times  did  require,  or  this  Nation  did  ever  enjoy.  And  in  this  condition  he 
 continued  Twenty  years  •,  in  which  time  he  faw  fome  ftowings,but  many  more  ebbings 
 of  Her  Favor  towards  all  men  that  oppofed  him,efpecially  the  Earl  of  Leicefler :  So 
 that  God  feemed  ftill  to  keep  him  in  Her  Favor,  that  he  might  preferve  the  remaining 
 Church  Lands  and  Immunities  from  Sacrilegious  Alienations.  And  this  good  man 
 deferved  all  the  honor  and  power  with  which  She  trufted  him  -,  for  he  was  a  pious  man, 
 and  naturally  of  Noble  and  Grateful  Principles :  He  eafed  Her  of  all  Her  Church  cares 
 by  his  wife  menage  of  them  -,  he  gave  Her  faithful  and  prudent  Counfels  in  all  the 
 extremities  and  dangers  of  Her  Temporal  Affairs,  which  were  very  many-,  he  lived 
 to  be  the  cheif  comfort  of  Her  life  in  Her  declining  age  ;  to  be  then  moft  frequently 
 with  Her,  and  Her  affiftant  at  Her  private  Devotions  \  to  be  the  greateft  comfort  of 
 Her  Soul  upon  Her  Death-bed  $  to  be  prefent  at  the  expiration  of  Her  laft  breath  ; 
 and  to  behold  the  clofing  of  thofe  eyes  that  had long  looked  upon  him  with  reverence 
 and  affection.  And  let  this  alio  be  added,  That  he  was  the  chief  Mourner  at  Her 
 fad  Funeral-,  nor  let  this  be  forgotten,  that  within  a  few  hours  after  Her  death,  he 
 was  the  happy  Proclaimer  that  King  fames  (Her  Peaceful  Succeffor)  was  Heir  to  the 
 Crown. 
 
 Let  me  beg  of  my  Reader,  that  he  allow  me  to  fay  a  little,  and  but  a  little  more 
 of  this  good  Bifliop,  and  I  mail  then  prefently  lead  him  back  to  Mr.  Hooker  5  and,  be- 
 caufe  I  would  haften,  I  will  mention  but  onepdrt  of  theBifhops  Charity  and  Hu- 
 mility -,  but  this  of  both.  He  built  a  large  Alms-houfe  near  to  his  own  Palace  at 
 Croydon  in  Surrey,  and  endowed  it  with  maintenance  for  a  Mafter  and  Twenty  eight 
 poor  Men  and  Women  5  which  he  vifited  fo  often,  that  he  knew  thek  names  and 
 difpofitions  5  and  was  fo  truly  humble,that  he  called  them  Brothers  and  Sifters :  And 
 whenfoever  the  Queen  defcended  to  that  lowlinefs  to  dine  with  him  at  his  Palace  in 
 Lambeth,  (which  was  very  often)  he  would  ufually  the  next  day  fhew  the  like  lowli- 
 nefs to  his  poor  Brothers  and  Sifters  at  Croydon,  and  dine  with  them  at  his  Hofpital  5 
 at  which  time,  you  may  believe  there  was  joy  at  the  Table. 
 
 And  at  this  place  he  built  alfoafair  Free-School,  with  a  good  accommodation 
 and  maintenance  for  the  Mafter  and  Scholars.  Which  gave  juft  occafion  for  Boyfe 
 Sift,  then  Ambaffador  for  the  French  King,  and  Refident  here,  at  the  Bifhops  death, 
 to  fay,  The  Bijhop  had  publijhed  many  Learned  Bocks,  but  a  Free- School  to  train  up 
 Touth,  and  an  Hojpitdto  lodge  and  maintain  aged  and  poor  People;  were  the  be  ft  evi- 
 dences of  Chrifiian  Learning  that  a  Bijhop  could  leave  to  Pofterity.  This  good  Bifhop 
 lived  to  fee  King  fames  fettled  in  Peace,  and  then  fell  fick  at  Lambeth;  of  which, 
 the  King  having  notice,  wenttovifit  him,  and  found  him  in  his  Bed  in  a  declining 
 
 condition, 
 
The  Life  of  Mr.  Richard  Hooker.  ^ 
 
 condition,  and  very  weak  •  and  after  fome  fhort  difcourfe,  the  King  afiured  him  He 
 had  agreat  affection  for  him,  and  high  value  for  his  Prudence  and  Venues,  which  were 
 fo  ufefulfor  the  church,  that  he  would  earneflly  beg  his  life  of  God,  To  which  he  re- 
 plied. Pro  EcclefU  Dei,  Pro  Ecclefia.  Dei :  Which  were  the  laft  words  he  ever  fpake  - 
 therein  teftifying ,  That  as  in  his  Life,  fo  at  his  Death,  his  chiefeft  care  was  of  Gods 
 Church. 
 
 This  J-ohn  Whitgift  was  made  Archbifhop  in  the  Year  One  thoufand  five  hundred 
 eighty  and  three.  In  which  bufie  place,he  continued  Twenty  years  and  fome  moneths 
 and  in  which  time,  you  may  believe  he  had  many  Tryals  of  his  Courage  and  Pati- 
 ence-, but  his  Motto  was,  Vincit,qmpatitur:  And  he  made  it  good.  Many  of  his 
 many  Tryals  were  occafioned  by  the  then  powerful  Earl  of  Letcefler,  who  did  ftill 
 (but  fecretly)  raife  and  cherifh  a  Faction  of  Non-conformifts  to  oppofe  him  ;  efpe- 
 cially  one  Thom.ts  Cartwright,  a  Man  of  noted  Learning  •  fometime  Contemporary 
 with  the  Bimop  in  Cambridge,  and  of  the  fame  Colledge,  of  which  the  Bifhop  had 
 been  Mafter :  In  which  place  there  began  fome  Emulations,  (the  particulars  I  forbear) 
 and  at  laft  open  and  high  oppofitions  betwixt  them  ;  and,  in  which  you  may  believe 
 Mr.  Cartwright  was  moft  faulty,  if  his  Expulfion  out  of  the  Univerfity  can  incline 
 you  to  it. 
 
 Andinthisdifcontent,  after  the  Earls  death  (which  was  One  thoufand  five  hun- 
 dred eighty  and  eight)  Mr.  Cartwright  appeared  a  cheif  CheriflierofaParty  that  were 
 for  the  Geneva  Church-Government  •,  and  to  effect  it,  he  ran  himfelf  into  many  dan- 
 gers, both  of  Liberty  and  Life  •,  appearing  at  laft  to  juflifie  himfelf  and  his  Party  in 
 many  Remonftrances,  which  he  caufed  to  be  Printed  ;  and  to  which,  the  Bifhop  made 
 a  firft  Anfwer,  and  Cartwright  Replied  upon  him ;  and  then  the  Bimop  having  rejoyn- 
 ed  to  his  Reply,  Mr.  Cartwright  either  was,  or  was  perfwaded  to  be  fatisfied  ;  for  he 
 wrote  no  more,  but  left  the  Reader  to  be  judge  which  had  maintained  their  Caufe 
 with  moft  Charity  and  Reafon. 
 
 After  fome  filence,  Mr.  Cartwright  received  from  the  Bifhop  many  Perfonal  Fa- 
 vors, and  retired  himfelf  to  a  more  Private  Living,  which  was  at  Warwick,  where  he 
 wasmadeMafterof  anHofpital,  and  lived  quietly,  and  grew  rich;  and,  where  the 
 Bifhop  gave  him  a  Licence  to  Preach,  upon  promife  not  to  meddle  with  Controverfies, 
 but  incline  his  hearers  to  Piety  and  Moderation:  And  this  promife  he  kept  during  his 
 life,  which  ended  One  thoufand  fix  hundred  and  two,  the  Bifhop  furviving  him  but 
 one  year,  each  ending  his  days  in  perfect  charity  with  the  other. 
 
 And  now  after  this  long  digreifion  made  for  the  information  of  my  Reader  con- 
 cerning what  follows,  I  bring  him  back  to  venerable  Mr.  Hooker,  where  we  left  him 
 in  the  Temple,  and  where  we  fhall  finde  him  as  deeply  engaged  in  aControverfie 
 with  Walter  Travers,  a  Friend  and  Favorite  of  Mr.  Cartwrights,  as  the  Bilhop  had 
 ever  been  with  Mr.  Cartwright  himfelf;  and  of  which,  I  fhall  proceed  to  give  this 
 following  account. 
 
 And  firft  this ;  That  though  the  Pens  of  Mr.  Cartwright  and  the  Bifhop  were 
 now  at  reft,  yet  there  was  fprung  up  a  new  Generation  of  reftlefs  M  en,  that  by  Com- 
 pany and  Glamors  became  pofTeft  of  a  Faith  which  they  ought  to  have  kept  to  them- 
 felves,  but  could  not :  Men  that  were  become  pofitive  in  afTerting,  That  a  Papifl  can- 
 not be  faved  :  Infomuch,  that  about  this  time,  at  the  Execution  of  the  Queen  of 
 Scots,  the  Bifhop  that  Preached  Her  Funeral  Sermon  (which  was  Dr.  Howland,  then 
 Bifhop  of  Peterborough)  was  reviled  for  not  being  pofitive  for  Her  Damnation.  And 
 befide  this  boldnefs  of  their  becoming  Gods,  fo  far  as  tofet  limits  to  his  Mercies  $ 
 there  was  not  onely  Martin  Mar-Prelate ,  but  other  venemous  Books  daily  Printed 
 and  difper-fed  :  Books  that  were  fo  abfurd  and  fcurrilous,  that  the  Graver  Divines  dif- . 
 dained  them  an  Anfwer.  And  yet  thefe  were  grown  into  high  efteem  with  the  com- 
 mon people,  till  Tom  Najh  appeared againft  them  all,  who  was  a  man  of  a  fharp  wit, 
 and  the  mafter  of  a  fcoffing  Satyrical  merry  Pen,  which  he  improved  to  difcover  the 
 abfurdities  of  thofe  blinde  malicious  fenflefs  Pamphlets,  and  Sermons  as  fenflefs  as 
 they.  Nafl)  his  Anfwers  being  like  his  Books,  which  bore  thefe  Titles,  An  Almond 
 for  Parrot.  A  Fig  for  my  God-fon.  Come  crack  me  this  Nut,  and  the  like  :  So  that 
 his  merry  Wit  made  fuch  a  difcovery  of  their  abfurdities,  as  (which  is  ftrange)  he  put 
 a  greater  flop  to  thefe  malicious  Pamphlets,  then  a  much  wifer-man  had  been  able. 
 
 And 
 
i6  The  Life  of  Mr.  Richard  Hooker. 
 
 And  now  the  Reader  is  to  take  notice,  That  at  the  Death  of  Father  Ahy,  who 
 was  Matter  of  the  Temple ,  this  Walter  Travers  was  Lecturer  there  for  the  Evening 
 Sermons,  which  he  Preached  with  great  approbation,  efpecially  of  theyonnger  Gen- 
 tlemen of  that  Society  •,  and  for  the  moft  part  approved  by  Mr.  Hooker  himfeJf,  in 
 the  midft  of  their  oppositions.  For  he  continued  Le&urer  a  part  of  his  time  5  Mr. 
 Travers  being  indeed  a  Man  of  competent  Learning,  of  a  winning  Behavior,  and  of 
 a  blamelefs  Life.  But  he  had  taken  Orders  by  the  Presbytery  in  Antwerp,  and  if  in 
 any  thing  he  was  tranfported,  it  was  in  an  extream  defire  to  fet  up  that  Government  in 
 this  Nation :  For  the  promoting  of  which,  he  had  a  correipondenee  with  Theodore 
 Beza  at  Geneva,  and  others  in  , Scotland  •,  and  was  one  of  thecheifeftafliftantsto 
 Mr.  Cartrvright  in  that  defign. 
 
 Mr.  Travers  had  alfo  a  particular  hope  to  fet  up  this  Government  in  the  Temple, 
 and  to  that  end,  ufed  his  endeavors  to  be  Mafter  of  it ;  and  his  being  difappointed  by 
 Mr.  Hookers  admittance,  proved  fome  occasion  of  opposition  betwixt  them  in  their 
 Sermons.  Many  of  which  were  concerning  the  Doctrine,  Difcipline,  and  Ceremonies 
 of  thisChurch$  infomuch,  thatasSt.  Prf«/withftoodSt.  Peter  to  his  face,  fo  did  they. 
 For  as  one  hath  pleafandy  expreft  it,  The  Forenoon  Sermon f^ake  Canterbury  ■,  and  the 
 Afternoons,  Geneva. 
 
 In  thefe  Sermons  there  was  little  of  Bitternefs,  but  each  party  brought  all  the 
 Reafons  he  was  able,  to  prove  his  Adverfaries  Opinion  erroneous.  And  thus  it  con- 
 tinued a  long  time,  till  the  oppofitions  became  fohigh,  and  theconfequences  fo 
 dangerous,  efpecially  in  that  place,  That  theprndent  Archbimop  put  a  ft  op  to  Mr. 
 Travers  his  Preaching,  by  a  pofitive  Prohibition  •,  againft  which  Mr.  Travers  ap- 
 pealed and  petitioned  Her  Majefty  and  Her  Privy  Council  to  have  it  recalled,  where 
 he  met  with  many  aflifting  powerful  Friends  5  but  they  were  not  able  to  prevail  with 
 or  againft  the  Archbilhop,  whom  the  Queen  had  intrufted  with  all  Church  Power  i 
 and  he  had  received  fo  fair  aTeftimony  of  Mr.  Hookers  Principles  and  of  his  Learning 
 and  Moderation,  that  he  withftood  all  Sollicitations.  But  the  denying  this  Petition 
 of  Mr.  Travers  was  unpleafant  to  divers  of  his  party,  and  the  reafonablenefs  of  it  be- 
 came at  laft  to  be  fo  magnified  by  them  and  many  others,  as  never  tobeanfwered : 
 So  that  intending  theBifhops  and  Mr.  Hookers  difgrace,  they  procured  it  to  be  pri- 
 vately Printed  and  fcattered  abroad  ;  and  then  Mr.  Hooker  was  forced  to  appear  as 
 pnblickly,  and  Print  an  Anfwer  to  it,  which  he  did,  and  dedicated  it  to  the  Arch- 
 biftiop  -,  and  it  proved  fo  full  an  Anfwer,  to  have  in  it  fo  much  of  clear  Reafon,  and 
 writ  with  fo  much  Meeknefs  and  Majefty  of  ftyle,  that  theBifhop  began  to  wonder 
 at  the  Man,  to  rejoy  ce  that  he  had  appeared  in  his  Caufe,  and  difdained  not  earneftly 
 to  beg  his  Fnendfliip  •,  even  a  familiar  Friendfhip  with  a  Man  of  fo  much  quiet  Learn- 
 ing and  Humility. 
 
 To  enumerate  the  many  particular  Points,  in  which  Mr.  Hooker  and  Mr.  Travers 
 diflented  (all  or  moft  of  which  I  have  feen  written)  would  prove  at  leaft  tedious  s  and 
 therefore  I  fliall  impofe  upon  my  Reafon  no  more  then  two,  which  fhall  immediately 
 follow  •,  and  by  which,  he  may  judge  of  the  reft. 
 
 Mr.  Travers  excepted  againft  Mr.  Hooker,  for  that  in  one  of  his  Sermons  he  de- 
 clared, That  the  affurance  of  what  rve  believe  by  the  Word  of  God,  is  not  to  us  fo  certain  as 
 that  which  we  perceive  by  Senfe.  And  Mr.  Hooker  confefleth  he  faid  fo,  and  endeavors 
 to  juftifie  it  by  the  Reafons  following. 
 
 Fir  (I,  I  taught,  That  the  things  which  God  promifes  in  his  Word,  are  fur  cr  to  us 
 then  what we  touch,  handle,  or  fee  :  But  are  we  fo  fur  e  arid  certain  of  them?  J f  we  be, 
 V/hy  doth  Godfo  often  prove  his  Promifes  to  us  as  he  doth,  by  Arguments  drawn  from  our 
 For  we  muft  be  furer  of  the  proof,  then  of  the  things  proved  5 
 
 fenfiblc  experience  ? 
 otherwife  it  is  no  pre 
 
 roof.  For  example,  How  is  it  that  many  men  looking  on  the  Moon  at 
 the  fame  time,  every  one  knoweth  it  to  be  the  Moon  as  certainly  as  the  other  doth  ?  But 
 many  believing  one  and  the  fame  Promife,  have  not  all  one  and  the  fame  fulnefl  of  perfwa- 
 fion.  For  howfalleth  it  out,  that  men  being  affuredof  any  thing  by  Senfe,  can  be  no  furer 
 of  it  then  they  are  5  when  as  the  (Irongefl  in  Faith  that  liveth  upon  the  Earth,  hath  always 
 need  to  labor,  flrive,  and  pray,  that  his  affurance  concerning  Heavenly  and  Spiritual  things* 
 may  grow,  rncreafe ,  and  be  augmented  ? 
 
 The 
 
The  Life  of  Air.  Richard  Hooker.  17 
 
 The  Sermon  that  gave  him  the  caufeof  this  his  Justification,  makes  the  cafe 
 more  plain,  by  declaring-,  7h.it  there  is  be  fides  this  certainty  of  Evidence,  a  certainty  ef 
 Adherence,  In  which,  having  moft  excellently  demonstrated  what  the  Certainty  of 
 Adherence  is,  he  makes  this  comfortable  ufe  or"  it:  Comfortable  (he  lays)  as  to  weak 
 Btlievers,  who  fuppofe  themfelves  to  be  fait  hie f,  not  to  believe,  whennotwithflandinz 
 they  have  their  Adherence  •  the  Holy  Sprit  hath  his  private  operations,  and  worketh  it- 
 er etly  in  them,  and  effe finally  loo,  though  they  want  the  inward  Teftimony  of  it. 
 
 Tell  this  to  a  Man  that  hath  a  minde  too  much  dejected  by  a  fad  fenfe  of  his  fin  • 
 to  one  that  by  a  too  fevere  judging  of  himfelf,  concludes  that  he  wants  Faith,  be- 
 caule  he  wants  the  comfortable  Affuranceof  it  •  and  his  Aniwer  will  be,  Bonotper- 
 fwade  me  again  fi  my  knowledge,again(l  what  I  finds  and  feel  in  my  (elf:  I  do  not,  I  know  I 
 do  not  believe.  (Mi.  Hookers  own  words  follow)  Well  then,  t  o favor  fuch  men  a  little  in 
 their  weaknef,  let  that  be  granted  which  they  do  imagine  5  he  it,  that  they  adhere  not  to 
 Cods  promifes,  but  are  fait  hie f,  and  without  belief :  But  are  they  not  grieved  for  their 
 unbelief?  They  confefi they  are  •,  Do  they  not  wifl) it might,  and alfo  jlrive that it may  he 
 otherways  ?  We  know  they  do.  whence  cometh  this,  but  from  a  fecret  love  and likin^, 
 that  they  have  of  thofe  things  believed  ?  For,  no  man  can  love  thofe  things  which  in 
 his  own  opinion  are  not  •,  And,  if  they  think  thofe  things  to  he,  which  theyfnw  they  love, 
 when  they  defire  to believe  them  •,  then  ma  (I  it  be,  that  by  deft 'ring  to  believe,  they  prove 
 themselves  true  Believers  :  For,  without  Faith  no  man  thinketh  that  things  believed 
 are :  which  Argument  all  the  Sttbtilties  of  Infernal  Powers  will  never  he  able  to  diffolve. 
 This  is  an  Abridgment  of  part  of  the  Reafons  he  gives  for  his  Justification  of  this  his 
 opinion,  for  which  he  was  excepted  againftby  Mr.  Tr  avers. 
 
 Mr.  Hooker  was  alfo  accufed  by  Mr.  Tr  avers,  for  that  he  in  one  of  his  Sermons 
 had  declared,  That  he  doubted  not  but  that  God  was  merciful  to  five  many  of  our  Fore- 
 fathers living  heretofore  in  Poptjh  Super -flit ion  ,  for  as  much  as  they  finned  ignorantly  : 
 And  Mr.  Hooker  in  his  Anfwerprofefieth  it  to  be  his  judgment,  and  declares  his  Rea- 
 fons for  this  charitable  opinion  to  be  as  followed}. 
 
 But  firft  he  ftates  the  Queftion  about  purification  and  Works ,  and  how  the 
 Foundation  of  Faith  is  overthrown  ;  and  then  he  proceeds  to  discover  that  way  which 
 Natural  Men  and  fome  others  have  miftaken  to  be  the  way  by  which  they  hope  to 
 attain  true  and  everlafting  Happinefs :  And  having  discovered  the  miftaken,  he  pro- 
 ceeds to  direcT:  to  that  true  way,  by  which,  and  no  other,  Everlafting  Life  and  Blefled- 
 nefs  is  attainable.  And,  thefe  two  ways  he  demonftrates  thus,  (they  be  his  own  words 
 that  follow)  That  ^  the  way  of Nature  ;  This  J  he  way  of Gracs-,  the  end  of  that  way, Sal- 
 vation merited,  frefuppofwg  the  Right  eou fnef  of Mens  works  :  Their  Right eoufnefi,  a. 
 natural  ability  to  do  them  z,  that  ability,  the  goodnejs  of  God  which  created 'them  in  fuch 
 perfection.  But  the  end  of  this  way,  Salvation  be  (I  owed  upon  men  as  a  gift :  Prefutpofin? 
 not  their  Righteoufnef,  but  the  forgnencfof  their  Unrighteoufnefs,  tfuftification ;  their 
 purification,  not  their  natural  ability  to  do  good,  but  their  hearty  forrow  for  not  doing, 
 and  unfeigned  belief  in  him,  for  whofe  Jake  not  doers  are  accepted,  which  is  their  Voca- 
 tion ;  their  Vocation,  the  Elefiion  of  God,  taking  them  out  of  the  number  of  lofl  Chil- 
 dren %  their  Elefiion,  a  Mediator  in  whom  to  be  elefi :  This  Mediation  inexplicable 
 Mercy  ;  this  Mercy,  fuppoftng  their  mifery  for whom  he  vouchfafedtodie,  and  make  him- 
 felf a  Mediator. 
 A  And  he  alfo  declared: ,    There  is  no  meritorious  caufe  for  our  purification,  hut    [P-r&Ji  m*"1^ 
 
 J  Chrifis  neeffefiual,  hut  his  Mercy  ;  and  fays  alfo,  We  deny  the  Grace  of  our  Lord  (T)*  *t_ 
 J-eftts  Chrili,  we  abufe^  dtf annul,  and  annihilate  the  benefit  of  his  Pafiion,  if  by  a  proud  %)*■*! 
 imagination  we  believe  we  can  merit  everlafiinglife,  or  can  be  worthy  of  it.  This  Belief 
 (he  declareth)  is  to  deftroy  the  very  Effence  of  our  Juftification ,  and  he  makes  all 
 opinions  that  border  upon  this,  to  be  very  dangerous,  ret  neverthelef,  (and  for  this 
 he  was  accufed)  confidering  how  many  vertttom  andjujl  Men,  how  many  Saints  and  Mar- 
 tyrs have  had  their  dangerous  opinions,  among fi  which  this  was  one,  That  they  hoped  to 
 wake  God  fome  part  of  amends,  by  voluntary  pnmfhments  which  they  laid  upon  them- 
 felves  :  Eecaufe  by  this,  or  the  like  erroneous  opinions  which  do  by  confequenc 
 overthrow  the  Merits  of  Chrift,  fliall  Man  be  fo  bold  as  to  write  on  their  Graves , 
 Such  men  are  damned,  there  is  for  them  no  Salvation  ?  St.  Aufiin  fays,  Err  are  poffuni, 
 Htreticus  effe  nolo.  And  except  we  put  a  difference  betwixt  them  that  erre  ignorantly, 
 
 c  and 
 
The  Life  of  Mr.  Richard  Hooker. 
 
 and  them  that  obftinately  perfift  in  it,  how  is  it  pofllble  that  any  Man  fliould  hope  to 
 befaved?  Give  me  a  Pope  or  a  Cardinal,  whom  great  afflictions  have  made  to 
 know  himfelf,  whofe  heart  God  hath  touched  with  true  lorrovv  for  all  his  fins,  and 
 filled  with  a  love  of  Chrift  and  his  Gofpel  •,  whofe  Eyes  are  willingly  open  to  fee  the 
 Truth,  and  his  Mou:h  ready  to  renounce  all  Error,  this  one  opinion  of  Merit  except- 
 ed, which  he  thinketh  God  will  require  at  his  hands  5  and  becaufe  he  vvanteth,  trem- 
 bleth,  and  is  dilcouraged ,  and  yet  can  fay,  Lord,  cleave  me  from  allmyfecret  fins ! 
 Shall  I  think  becaufe  of  this,  or  a  like  Error,  fuch  men  touch  not  fo  much  as  the  Hem 
 of  Chrifts  Garment  <  If  they  do,  wherefore  fliould  I  doubt,  but  that  Vertue  may  pro- 
 ceed from  Chrift  to  fave  them  *  No,  I  will  not  be  afraid  to  fay  to  fuch  a  one,  Tm  en-t- 
 in jour  opinion,  but  be  of  good  comfort,  you  hive  to  do  with  a  Merciful  Cod,  who  will 
 make  the  be  [I  of  that  little  which  you  hold  tvell,  and  not  with  a  captious  Sophiflcr,  whs 
 vathereth  the  worft  out  of  every  thing  in  which  you  are  mi /taken. 
 
 But  it  will  be  faid,  The  admittance  of  Merit  in  any  degree,  overthroweth  the  Foun- 
 dation, exchdeth  from  the  hope  of  Mercy,  from  all pofibility  of  Salvation.  (  And  now 
 Mr.  Hookers  own  words  follow.) 
 
 What  though  they  hold  the  truth  fincerely  in  all  other  farts  of  chriftian  Faith  ?  Al- 
 though they  have  infome  measure  all  the  Verities  and  Graces  of  the  Spirit  ?  Although  they 
 have  all  other  Tokens  of  Gods  Children  in  them?  Although  they  be  far  from  having  a»f 
 frmid  opinion,  that  they  (hall  be  faved  by  the  worth inefs  of  their  Deeds  ?  Although  the 
 onely  thing  that  troubleth  and  moleflcth  them,  be  a  little  too  much  dejeclion,  fomewhat  ts» 
 great  a  fire  arifwg  from  an  erronious  conceit,  That  God  will  require  a  wor  thine fs  in  then*, 
 which  they  are  grieved  to  finde  wanting  in  them  fives  ?  Although  they  be  not  obflinate  m 
 this  Opinion  ?  Although  they  be  willing,  and  would  be  glad  to  forfake  it,  if  any  one  Rea- 
 fon  were  brought  fufficient  to  dijprove  it  ?  Although  the  onely  caufe  why  they  do  not  forfake 
 it  ere  they  die,  be  their  ignorance  of  that  means  by  which  it  might  bedifproved  f  Although 
 the  caufe  why  the  ignorance  in  this  point  is  not  removed,  be  the  want  of  knowledge  in  fuch 
 as  fhou Id 'be  able,  and  are  not  to  remove  it  ?  Let  me  die  ('fays  Mr.  Hooker)  if  it  be  ever 
 f roved,  That  [imply  an  Error  doth  exclude  a  Pope  or  Cardinal  in  fuch  a  cafe  utterly  from 
 hope  of  life.  Surely  I  muft  confefs,  That  if  it  be  an  Error  to  think  that  God  may  be 
 mercilul  to  fave  men  ,  even  when  they  err  ;  my  greateft  comfort  is ,  my  error  : 
 Were  it  not  for  the  love  I  bear  to  this  Error,  I  would  never  wifli  to  fpeak  or  to 
 live. 
 
 I  was  willing  to  take  notice  of  thefe  two  points,  asfuppofingthemtobeveiy 
 material-,-  and  that  as  they  are  thus  contracted,  they  may  prove  ufeful  to  my  Reader  ? 
 as  alfo  for  that  the  Anfwers  be  Arguments  of  Mr.  Hookers  great  and  clear  Reafon,  and 
 equal  Charity.  Other  Exceptions  were  alfo  made  againft  him,  as,  That  he  prayed 
 before,  and  not  after  his  Sermons  •-,  that  in  his  Prayers  he  named  B'fhops  •,  that  he  kneeled, 
 both  when  he  prayed,  and  he  when  he  received  the  Sacrament ;  and  (fays  Mr.  Hooker  in  his 
 Defence)  other  Exceptions  fo  like  thefe,  as  but  to  name,  I  (Iwuldhave  thought  a  greater 
 fault  then  to  commit  them. 
 
 And  'tis  not  unworthy  the  noting,  that  in  the  menageof  fo  great  a  Controverile, 
 
 a  lliarper  reproof  then  this,  and  one  like  it,  did  never  fall  from  the  happy  Pen  of  this 
 
 humble  Man.     That  like  it,  was  upon  alikeoccafion  of  Exceptions,  to  which  his 
 
 Anfwerwas,  Tour  next  Argument  confi^s  of  Railing  and  of  Reafons  -,    to  your  Railing 
 
 :  v,  /  fay  nothing,  toyour  Reafons  I fay  what  follows.     And  I  am  glad  of  this  fair  occafion, 
 
 fix       coteftifie  the  Dove-like  temper  of  this  meek,  this  matchlefs  Man  -7  and  doubtlefs, 
 
 1  *•  °  *-  ■  *       if  Almighty  God  had  bleft  the  Diflenters  from  the  Ceremonies  and  Difcipline  of  this 
 
 Church,  withalikemeafureof  Wifdom  and  Humility,  inftead  of  their  pertinacious 
 
 Zeal,  then  Obedience  and  Truth  had  kilted  each  other-,  then  Peace  and  Piety  had 
 
 flourished  in  our  Nation,  and  this  Church  and  State  had  been  bleft  like  $erufalem, 
 
 that  is  at  unity  with  itfelf;   but  that  can  never  be  expected,  till  God  fliallblefs  the 
 
 common  people  with  a  belief,  That  Schifm  is  a  fin,  and  that  there  may  be  offences  taken 
 
 which  are  not  given  -,    and  that  Laws  are  not  made  for  private  men  to  difpute,  but  to 
 
 ebey. 
 
 And  this  alfo  may  be  worthy  of  noting,  That  thefe  Exceptions  ©f  Mr.Traven 
 againft  My.  Hooker,  were  the  caufe  of  his  tranferibing  feveral  or  hisSeimons,  which 
 we  now  fee  Printed  with  his  Books ;  of  his  Anfvver  to-  Mr,  Tr avers  his  Supplication; 
 
 and 
 
The  Life  of  Mr.  Richard  Hooker.  \9 
 
 and  of  his  moft  learned  and  ufeful  Difcourfe  of  purification,  of  Faith,  and 
 Works  •,  and  by  their  Tranfcription,  they  fell  into  the  hands  of  others,  that  have 
 preferved  them  from  being  loft,  as  too  many  of  his  other  rnatchlefs  Writings  have 
 been  -,  and  from  thefe  I  have  gathered  many  obfervations  in  this  Difcourfe  of  his 
 Life. 
 
 After  the  publication  of  his  Anfwer  to  the  Petition  of  Mr.  Travers,   Mr. 
 Hooker  grew  daily  into  greater  repute  with  the  moft  Learned  and  Wife  of  the  Na- 
 tion ;  but  it  had  a  contrary  effect  in  very  many  of  the  Temple  that  were  zealous  for 
 Mr.  Travers,  and  for  his  Church  Difcipline  «  infomuch,  that  though  Mr.  Travert 
 left  the  place,  yet  the  Seeds  of  Difcontent  could  not  be  rooted  out  of  that  Society, 
 by  the  great  Reafon,  and  as  great  Meeknefs  of  this  humble  Man  :    For  though  the 
 Cheif  Benchers  gave  him  much  Reverence  and  Incouragement ,  yet  he  there  mec 
 with  many  negle&s  and  oppofitions  by  thofe  of  Mr.  Travers  judgment  5    info- 
 much,  that  it  turned  to  his  extream  grief :    And  that  he  might  unbeguile  and  win 
 them,  he  defigned  to  write  a  deliberate  fober  Treatife  of  the  Churches  power  to 
 make  Cannons  for  the  ufeof  Ceremonies,  and  by  Law  toimpofe  an  obedience  to 
 them,  as  upon  Her  Children  ;   and  this  he  propofed  to  do  in  Eight  Books  of  the 
 Laws  of  Ecclefiaflical  Polity  ;  intending  therein  tofhewfuch  Arguments;  as  mould 
 force  an  affent  from  all  Men ,  if  Reafon ,  delivered  in  fweet  Language ,  and  void 
 Of  any  provocation ,  were  able  to  do  it  :     And  that  he  might  prevent  all  pre- 
 judice ,   he  wrote  before  it  a  large  Preface  or  Epiftle  to  the  Diffenting  Brethren 
 wherein  there  were  fuch  Bowels  of  Love,   and  fuch  a  Commixture  of  that  Love 
 with  Reafon,  as  was  never  exceeded  but  in  Holy  Writ  5    and  particularly,,  by  that 
 of  St.  Paul  to  his  dear  Brother  and  Fellow-Laborer  Philemon  :  Then  which,  none 
 ever  was  more  like  this  Epiftle  of  Mr.  Hookers.     So  that  his  dear  Friend  and  Com- 
 panion in  his  Studies,  Do&or  Spencer ,  might  after  his  Death  juftly  fay,   What 
 admirable  height  of  Learning ,   and  depth  of  judgment ,   dwelt  in  the  lowly  minde  of 
 this  truly  humble  Man  ,  great  in  all  wife  mens  eyes  except  his  own :  With  what  gra- 
 vity and  majejly  of  Speech  his  Tongue  and  Pen  uttered  Heavenly  Myfleries  5    whofe 
 eyes  in  the  Humility  of  his  Heart,  were  always  c aft  down  to  the  ground  :  How  all  things 
 that  proceeded  from  himt  were  breathed  as  from  the  Spirit  of  Love-,  as,  if  he,  like  the 
 Bird  of  the  Holy  Ghofl,  the  Dove,  had  wanted  Gall :  Let  thofe  that  knew  him  not  in 
 his  Perfon,  judge  by  thefe  living  Images  of  his  Soul,  his  Writings. 
 -     The  Foundation  of  thefe  Books  was  laid  in  the  Temple  -,  but  he  found  it  no  fir 
 place  to  finiih  what  he  had  there  defigned  •,  and  therefore  folicited  the  Archbifhop 
 for  a  remove,  to  whom  he  fpake  to  this  purpofe  ;     My  Lord,  when  I  loft  the  freedom 
 of  my  Cell,  which  was  my  Colledge  ;  yet,  I  found  fome  degree  of  it  in  my  quiet  Count rey 
 Farfonage  :   But  I  am  weary  of  the  noife  and  oppofitions  of  this  place  ;   and  indeed, 
 Cod  and  Nature  did  not  intend  me  for  Contentions,  hut  for  Study  and  guietnefs.     And, 
 My  Lord,  my  particular  Contents  here  with  Mr.  Travers,  have  prov  d  the  more  ttnplea- 
 fant  to  me,  becaufe  I  believe  him  to  be  a  good  Man  5  and  that  belief  hath  occafionedme  to 
 examine  mine  own  Confcience  concerning  his  opinions  ;  and,  to  fatisfie  that,  I  have 
 confulted  the  holy  Scripture,  and  other  Laws,  both  Humane  and  Divine,  Whether  the 
 the  Confcience  of  him,  and  others  of  his  judgment,  ought  to  befofar  compliedwith  us, 
 as  to  alter  our  Frame  of  Church-Government,  our  manner  of  Gods  worfhip,  our  praiftng 
 and  praying  to  him,  and,  our  ejlabtifht  Ceremonies,  as  often  as  their  tender  Confciences 
 fhali  require  us.     And,  in  this  Examination,  I  have  not  onely  fatisfiedmy  felf ,  but  have 
 begun  a  Treatife,  in  which  I  intend  the  fat  is faction  of  others,  by  a  demonflration  of  the 
 reafonablenefs  of  our  Laws  of  Ecclefiaftical  Polity ;    and  therein  laid  a  hopeful  founda- 
 tion for  the  Churches  Peace,  and,  fo  as  not  to  provoke  your  Adverfarie  Mr.  Cartwrighc, 
 nor  Ji/r.Travers,  whom  I  take  to  be  mine  (but  not  my  enemy)  God  knows  this  to  be  my  mean- 
 ing.    Towhichend,  I  have  fearched many  Books,  and fpent  many  thoughtful  hours  ;  and 
 I  hope  not  in  vain  5  for  I  write  to  reafonable  men.     But,  My  Lord,  I  (hall  never  be  able  to 
 fnifh  what  I  have  begun  ,    unlefs  I  be  remov'd  into  fome  quiet  Countrey  Parfonage, 
 where  I  may  {ee  Gods  Blef sings  Spring  out  of  my  Mother  Earth,  and  eat  mine  own  Bread 
 in  peace  andprivaty.     A  place  where  I  may  without  difturbance,  Meditate  my  approach- 
 ing Mortality,  and  that  great  account,  which  aUflefh  mitft  at  the  laft  great  day,  give  t* 
 the  Ged  of  all  Spirits, 
 
 c  2  7his 
 
2o  The  Life  of  Mr.  Richard  Hooker. 
 
 this  is my  defign  -,  and,  as  thefe  are  the  dc fires  of  my  heart,  fotheyfj.il/by  Gods  afifiance 
 be  the  conflant  indevors  of  the  uncertain  remainder  of  my  life.  And  therefore  if  ^  our 
 Grace  can  thin  k  me  and  my  poor  labors,  worthy  fttch  a  favour  £  Let  me  beg  it,  that  I  may 
 "perfect  what  I  have  begun :  which  is  a  blefing  I  cannot  hope  for  in  this  place. 
 
 About  the  time  of  this  requeft  to  the  Bilhop,  the  Parfonage  or  Rectory  of 
 Bofcom,  intheDiocefsof^r«^,  and  fix  miles  from  that  City,  became  void.  The 
 Bimop  of Sarum  is  Patron  of  it,  but  in  the  vacancy  of  that  See  (  which  was  three 
 years  betwixt  the  death  of  Bifliop  Pence,  and  Bifhop  Caldwells  admiflion  into  it ) 
 the  difpofal  of  that  and  all  Benefices  belonging  to  it,  during  the  time  of  this  laid 
 vacancy,  came  to  be  difpofed  of  by  the  Archbifhop  of  Canterbury  -,  and  he  prefented 
 Richard  Hooker  to  it  in  the  year  1591.  And  Richard  Hooker  was  alfo  in  this  faid 
 year  Instituted,  (  $uly  17.  )  to  be  a  minor  Prebend  of  Salisbury,  the  Corps  to  ic 
 being  nether-  Havin,  about  ten  miles  from  that  City  5  which  Prebend  was  of  no  great 
 value,  but  intended  chiefly  to  make  him  capable  of  a  better  preferment  in  that 
 Church.  In  this  Bofcttm  he  continued  till  he  had  finifhed  four  of  his  eight  piopofed 
 Books  of  the  Laws  ofEcclefiaftical  Polity,  and  thefe  were  enter'd  into  the  Regifter 
 Book  in  Stationers-Hall  the  9th  of  March  1592.  but  not  printed  till  the  year  1594. 
 and  then  with  the  beforementioned  large  and  affectionate  Preface,  which  he  directs 
 to  them  that  feek  (  as  they  term  it )  the  Reformation  of  the  laws  and  orders  Ecclefiaftical 
 in  the  Church  of  England  5  of  which  Books  I  mall  yet  fay  nothing  more,  but  that 
 he  continued  his  laborious  diligence  to  finifhthe  remaining  four  during  his  life  C  of 
 all  which  more  properly  hereafter)  but  at  Bofcttm  he  fimfbt  and  publifhtbut  only 
 the  firft  four,  being  then  in  the  7,9  year  of  his  Age. 
 
 He  left  Bofcttm  in  the  year  1595.  by  a  furrender  of  it  into  the  hands  of  Bifhop 
 Caldwell,  and  he  prefented  Benjamin  Rujfel,  who  was  Inftituted  into  it,  23  of  ^W, 
 in  the  fame  year. 
 
 The  Parfonage  of  Bifhops  Borne  in  Kent,  three  miles  from  Canterbury,  is  in 
 that  Archbifhops  gift,  but  in  the  latter  end  of  the  year  1594.  Doctor  William  Red- 
 man  the  Rector  of  it  was  made  Bifl>op  of  Norwich,  by  which  means  the  power  of  pre- 
 fentingtoitwas/w^ow^in  the  Queen;  and  fhe  prefented  Richard  Hooker,  whom 
 flie  loved  well,  to  this  good  living  of  Borne  the  7  of  $uly  1595.  in  which  Living 
 he  continued  till  his  Death,  without  any  addition  of  Dignity  or  Profit. 
 
 And  now  having  brought  our  Richard  Hooker  from  his  Birth-place,  to  this 
 where  he  found  a  Grave,  Ifhall  only  give  fome  account  of  his  Books,  and  of  his 
 behaviour  in  this  Parfonage  of  Borne,  and  then  give  a  reft  both  to  my  felf  and  my 
 Reader. 
 
 His  firft  four  Books  and  large  Epiftle  have  been  declared  to  be  printed  at  his 
 being  at  Bofcttm,  Anno  1594.  Next  I  am  to  tell  that  at  the  end  of  thefe  four  Books 
 there  is  printed  this  Advertilement  to  the  Reader  ;  I  have  for  fome  caufes  thought  it 
 at  this  time  more  fit  to  let  go  thefe  frft  four  Booh  by  themf elves,  than  to  (lay  both  them 
 and  the  re/},  till  the  whole  might  together  be  publijhed.  Such  generalities  of  the  caufe 
 in  que  (lion  as  are  here  handled,  it  will  be  perhaps  not  amifs  to  confider  apart  3  by  wayvf 
 Introduction  unto  the  Books,  that  are  to  follow  concerning  particulars  -,  in  the  mean  time 
 the  Reader  is  requefledtomendthe  Printers  errors,  as  noted  underneath. 
 
 And  I  am  next  to  declare  that  his  fifth  Book  ( which  is  larger  than  his  firft  four  ) 
 was  firft  alfo  printed  by  it  felf  Anno  1 597.  and  dedicated  to  his  Patron*  C  for  till  then 
 he  chofe  none  )  the  Archbifhop.  Thefe  Books  were  read  with  an  admiration  of 
 their  excellency  in  This,  and  their  juft  fame  fpread  it  felf  into  forain  Nations.  And 
 I  have  been  told  more  than  forty  years  paft,  that  Cardinal  Alen3  or  learned  Doctor 
 Stapleten  (  both  Englifh  men,  and  in  Italy  when  Mr.  Hookers  four  Books  were 
 firft  printed  )  meeting  with  this  general  fame  of  them,  were  defirous  to  read  an 
 Author,  that  both  the  Reformed  and  the  Learned  of  their  own  Church  did  fo  much 
 magnifie,  and  therefore  caufed  them  to  be  fent  for  5  and,  after  reading  them,  boaft- 
 edtothe  PopeC  which  then  was  Clement  the  eighth  )  that  though  he  had  lately  faid 
 he  never  met  with  an  Englifh  Book  whofe  Writer  deffrved  the  name  of  an  Author  5  yet 
 there  now  appear'd  a  wonder  to  them,  and  it  would  be  foto  his  Holinefs,  if  it  were 
 in  Latin  -,  for.  a  poor  obfeure  Englifh  Prieft  had  writ  four  fuch  Reeks  of  Laws ,  and 
 Church  Polity,  and  in  a  Style  that  expreflfo  Grave  and  juch  Humble  Majefly  with  clear 
 
 demon- 
 
The  Life  of  Mr.  Richard  Hooker.  zt 
 
 demon f ration  of  Reafon,  that  in  all  their  readings  they  hadnotmet  with  any  that  exceeded 
 him  i  and  this  begot  in  the  Pope  an  earneft  defire  that  Doftor  Stapleton  fliauld  brin<* 
 the  faid  four  Books,  and  looking  on  the  Englifb,  read  a  part  of  them  to  him  in  Latin 
 which  Doctor Stapleton did,  totheendofthefirftBook;  attheconclufionofwhich* 
 the  Popefpake  to  this  purpofe  5  There  is  no  Learning  that  this  man  hath  not  fearcht 
 into,  nothing  too  hard  for  his  under  (landing  :  This  man  indeed  deserves  the  name  of 
 an  Author,  his  Books  mil  get  Reverence  by  Age,  for  there  is  in  them  fuch  feeds  of 
 Eternity,  that  if  the  reft  be  like  this,  tbeyfmll  lafl  till  the  laft  Fire  full  consume  all 
 Learning. 
 
 Nor  was  this  high,  the  only  teftimonyand  commendations  given  to  his  Books  - 
 for  at  the  firft  coming  of.  King^W^  into  this  Kingdom,  he  inquired  of  the  Arch- 
 bifhop  Whitgift  for  his  friend  Mr.  Hooker  that  writ  the  Books  of  Church  Polity- 
 to  which  the  anfwer  was,  that  he  dyed  a  year  before  Queen  Elizabeth,  who  received 
 the  fad  news  of  his  Death  with  very  much  Sorrow;  to  which  the' King  replyed, 
 and  I  receive  it  mth  no  lefs,  that  I  (hall  want  the  de fired  happinefs  of feein?  and  dif- 
 courfmg  mth  that  Mm,  from  whofe  Books  I  have  received  f.ich  fit  is  fact  ion :  Indeed 
 my  Lord,  I  have  received  mere  fatis  faction  in  reading  a  Leaf,  or  Paragraph  in  Mr. 
 Booker,  though  it  were  but  about  the  fafhion  of  Churches,  or  church  Mttfick,  or  the" 
 like,  but  efpecially  of  the  Sacraments ,  then  I  have  had  in  the  reading  particular 
 large  Treatifes  written  but  of  one  of  thofe  fubjecJs  by  others,  though  very  Learned 
 Men  ;  and,  I  obferve  there  is  in  Mr.  Hooker  no  affected  Language  s  but  a  grave 
 comprehenfive ,  deer  manifefation  of  Reafon,  5  and  that  back't  with  the  Authority  of 
 the  Scripture,^  Fathers  and  Schoolmen,  and  with  allLiw  both  Sacred  and  Civil. 
 And,  though  many  others  write  well,  yet  in  the  next  Age  they  wiU  be  forgotten  ;  but 
 doubt  lefs there  is  in  e<&ry  page  of  Mr.  Hookers  Book,  the  Picture  of  a  Divine°Soul 
 fuch  Pictures  of  Truth  and  Reafon  ,  and  drawn  in  (0  J acred  colours,  that  they  (hall 
 never  fade,  but  give  an  immortal  memory  to the  Author.  And  it  is  fo  truly  true,  that 
 the  King  thought  what  he  fpake  -,  that,  as  the  moil  Learned  of  the  Nation  have 
 and  ftill  do  mention  Mr.  Hooker  with  Reverence :  fo  he  alfo,  did  never  mention  him 
 but  with  the  Epithite  of  Learned,  or  judicious,  or  Reverend,  or  Venerable  Mr, 
 Hooker.  j  ■ 
 
 Nor  did  his  Son  our  late  King  Charles  the  firft,  ever  mention  him  but  with 
 the  fame  Reverence,  enjoyning  his  Son  our  now  gracious  King,  to  be  ftudious  in 
 M.  Hookers  Books.  And  our  learned  Antiquary  Mr.  Cambden  *  mentioning  the  Death,  *lnb;SAn- 
 theModefty,  and  other  Vermes  of  Mr.  Hooker,  and  magnifying  his  Books,  wifht   n3lsofE''^. 
 that  for  the  honour  of  this,  and  benefit  of other  Nations,  they  were  turn  d  into  the  Uni-  >W" 
 i/erjal Language.     Which  work  though  undertaken  by  many,  yet  they  have  been 
 weary  and  forfaken  it  %  but  the  Reader  may  now  expe&  it,  having  been  lon<*  fince   ' 
 begun,  andlately  finifht,  by  the  happy  pen  of  Doctor  Earl,  now  Lord  Bifliop  of 
 Salisbury,  of  whom  I  may  juftly  fay  (  and  let  it  not  offend  him,  becaufe  it  is  fuch 
 a  truth  as  ought  not  to  be  conceal'd  from  Pofterity,  or  thofe  that  now  live  and  yec 
 know  him  not)  that  fince  Mr.  Hooker  died,  none  haveliv'd  whom  God  hath  bleft 
 with  more  innocent  Wifdom  5  more  fan&ified  Learning,,  or  a  more  pious,  peace- 
 able,' primitive  Temper :  fo  that  this  excellent  perfon  feems  to  be  only  like  him- 
 felf  and  our  venerable  Richard  Hooker  5  and  only  fit  to  make  the  learned  of  all  Na- 
 tions happy  in  knowing  what  hath  been  too  long  confin'd  to  the  language  of  our 
 little  Ifland. 
 
 There  might  be  many  more  and  juft  occafions  taken  to  fpeak  of  his  Books,1 
 which  none  ever  did  or  can  commend  too  much ;  but  I  decline  them,  and  haften 
 to  an  account  or  his  Chriftian  behaviour  and  Death  at  Borne-,  in  which  place  he  con- 
 tinued his  cuftomary  rules  of  Mortification  and  Self-Denyal5  was  much  in  Fafting, 
 frequent  in  Meditation  and  Prayers,  injoying  thofe  bleffed  Returns,  which  only 
 Men  of  ftricl:  lives  feel  and  know*  and  of  which  Men  of  loofe  and  Godlefs  lives  can- 
 not be  made  fenfible ,  for  fpiritual  things  are  fpiritu  ally  difcerned. 
 
 At  his  entrancelnto  this  place,  his  Friend  Chip  was  much  fought  for  by  Do<2or 
 Hadrian  Saravia,  then  one  of  the  Prebends  of  Canterbury,  a  German  by  birth,  and 
 fometimes  a  Paftor  both  in  Flanders  and  Holland,  where  he  had  ftudied  and  well 
 confidered  the  controverted  points  concerning  Epifcopacy  and  Sacriledge,  and 
 
 ia 
 
22,  The  Life  of  Mr.  Richard  Hooker. 
 
 in  England  had  a  juft occafion  to  declare  his  Judgement  concerning  both,  unto  his 
 Brethren  Miniflers  of  the  Low  Country  es,  which  was  excepted  againft  by  ihesdor 
 Pcza  and  others  5  againft  whofe  exceptions  he  rejoyned,  and  thereby  became  the 
 happy  Author  of  many  Learned  Tracts,  writ  in  Latin,  efpecially  of  three  5  one  of 
 the  Degrees  of  Minifters,  and  of  the  Bi{hops  Superiority  above  the  Presbytery  ;  a  fe* 
 cond  againft  Sacriledge-,  and  a  third  of  Chriftian  obedience  ts  Princes-,  the  laft  beinsr. 
 occafionedby  Gretzerm  the  Jefuit.  And  it  is  obfervable,  that  when  in  a  time  of 
 Church  tumults,  Beza  gave  his  reafons  to  the  Chancellor  of  Scotland,  for  thea- 
 brogation  of  Epifcopacy  in  that  Nation,  partly  by  Letters ,  and  more  fully  in  a 
 Treatife  of  a  three-fold  Epifcopacy  (  which  he  calls  Divine,  Humane,  and  Satani- 
 cal)  this  Doctor  .ford-wrf  had  by  the  help  of  Biihpip  whitgift  made  fuch  an  early  dis- 
 covery of  their  intentions,  that  he  had  almoft  asfoon  anfwered  that  Treatife  as  it 
 became  publique  ;  and  therein  difcovered  how  Jseza's  opinion  did  contradict  that  of 
 Calvins,  and  his  adherents ;  leaving  them  to  interfere  with  themfelves  in  point  of 
 Epifcopacy  5  but  of  thefe  Tracts  it  will  not  concern  me  to  fay  more,  than  that  they 
 were  moft  of  them  dedicated  to  his  and  the  Church  of  Bnglands  watchful  Patron 
 $ohn  Whitgift  the  Archbifhop  ;  and  printed  about  the  year  in  which  Mr.  Hooker 
 alfo  appeared  firft  to  the  world  in  the  Publication  of  his  four  Books  of  Ecclefiaftical 
 Polity. 
 
 This  friendfhip  being  fought  for  by  this  Learned  Doctor,  you  may  believe  was 
 not  denied  by  Mr.  Hooker,  who  was  by  fortune  fo  like  him  as  to  be  engaged  againft 
 Mr.  Tt -avers,  Mr.  Cartwrighf,  and  others  of  their  Judgment  in  a  controverfie  too 
 like  Doctor  Saravia's;  So  that  in  this  year  of  1595.  and  in  this  place  of  Borney 
 thefe  two  excellent  perfons  began  a  Holy  Friendfhip,  increasing  dayly  to  fo  high  and 
 mutual  affections,  that  their  two  wills  feemed  to  be  but  one  and  the  fame;  and 
 defigns  both  for  the  glory  of  God,  and  peace  of  the  Church  ;  ftill  affifl  ing  and  im- 
 proving each  others  vermes,  and  the  defired  comforts  of  a  peaceable  Piety;  which 
 I  have  willingly  mentioned,  becaufe  it  gives  ti  foundation  to  fome  things  that  fol- 
 low. 
 
 This  Parfonage  of  Some,  is  from  Canterbury  three  miles ,  and  near  to  the 
 common  Road  that  leads  from  that  City  to  Dover-,  in  which  Parfonage  Mr.  Hooker 
 had  not  been  twelve  moneths,  but  his  Books,  and  the  Innocency  and  Sanctity 
 of  his  Life  became  fo  remarkable.,  that  many  turn'd  out  of  the  road,  and  others 
 (  Scholars  efpecially  )  went  purpofely  to  fee  the  Man,  whofe  Life  and  Learn- 
 ing were  fo  mnch  admired ;  and  alas,  as  our  Saviour  faid  of  St.  $obn  Baptift , 
 what  went  they  out  to  fee  I  a  Man  Cloathedin  Purple  and  fine  Linen  ?  no  indeed  ;  but 
 an  obfeure  harmlefs  Man  -,  a  Man  in  poor  Clothes,  his  Loynes  ufua/ly  girt  in  a  courft 
 Gown  or  Canonical  Coat ;  of  a  mean  Stature-  and  pooping,  and  yet  more  lowly  in  the 
 thoughts  of  his  Soul ;  his  body  worn  out,  not  with  Age,  but  Study  and  Holy  Morti- 
 fications; his  face  full  of  Heat-Pimples,  begot  by  his  unatfivity  and  fe dent  m-y  life. 
 And  to  this  true  Character  of  his  Perfon,  let  me  add  this  of  his  Difpofition  and  be- 
 haviour ;  God  and  Nature  bleft  him  with  fo  bleiTed  a  baftifulnefs,  that  as  -in  his 
 younger  days,  his  Pupils  might  eafily  look  him  out  of  countenance  ;  fo  neither 
 then,  nor  in  his  Age,  did  he,  ever  willingly  look  any  Man  in  the  facet  and  was  of 
 fo  mild  and  humble  a  Nature,  that  his  poor  Parifh  Clark  and'  he  did  never  talk 
 but  with  both  their  Hats  on,  or  both  off  at  thefa-me  time ;  and  to  this  may  be  added* 
 that  though  he  was  not  purblind  ;  yet,  he  was  fhort  or  weak-fighted;  and  where 
 he  fixt  his  eyes  at  the  beginning  of  his  Sermon,  there  they  continued  till  it  was 
 ended  -,  and  the  Reader  has  a  Liberty  to  believe  that  his  Modefty  and  Dim  fighc 
 were  fome  of  the  reafons  why  he  trufted  Miflrts  Churchman  to  choofe  a  Wife  for 
 him. 
 
 This  Parifh  Clark  lived  till  the  third  or  fourth  year  of  the  late  long  Parliament; 
 betwixt  which  time  and  Mr.  Hookers  Death,  there  had  come  many  to  fee  the  place 
 of  his  Burial,  and  the  Monument  dedicated  to  his  memory  by  Sir  William  Cwpcr, 
 (  who  ftill  lives  )  and  the  poor  Clark  had  many  rewards  for  (hewing  Mr.  Hookers 
 Grave-place,  and  his  faid  Monument,  and  did  always  hear  Mr.  Hooker  mentioned 
 with  Commendations  and  Reverence  5  to  all  which  he  added  his  own  knowledge 
 and  obfervations  of  his  Humility  and  Holincfs :   in  all  which  Difcourfes ,  the 
 
 poor 
 
The  Life  of  Mr.  Richard  Hooker.  22 
 
 poor  man  was  ftill  more  confirm'd  in  his  opinion  of  Mr.  Hookers  Vertues  and  Learning  - 
 but  it  fo  fell  out,  that  about  the  faid  third  or  fourth  year  of  the  long  Parliament  the 
 pfefent  Parfon  of  Borne  was  Sequeftred  (you  may  guefs  why)  and  a  Genevian  Minifter 
 put  into  his  good  living.  This,  and  other  like  Sequestrations,  made  the  Clerk  ex - 
 prefs  himfelf  in  a  wonder ,  and  fay ,  They  had  Sequeftred  fo  many  good  Men,  that  he 
 doubted  if  his  good  Mafler  Mr.  Hooker  had  lived  till  now,  they  mould  have  Seqtic  fired 
 him  too. 
 
 It  was  not  long  before  this  intruding  Minifter  had  made  a  party  in  and  about  the 
 faid  Parifli,  that  were  defirous  to  receive  the  Sacrament  as  in  Geneva  ■  to  which  end 
 the  day  was  appointed  for  aSeled  Company,  and  Forms  and  Stools  kt  about  the 
 Altar  or  Communion  Table  for  them  to  fit  and  eat  and  drink  5  but  when  they  Went 
 about  this  work,  there  was  a  want  of  fome  Joynd-ftools,  which  the  Minifter  fent  the 
 Clerk  to  letch,  and  then  to  fetch  Cufhions.  When  the  Clerk  faw  them  begin  to  fie 
 down,  he  began  to  wonder  5  but  the  Minifter  bade  him  ceafe  wondering,  and  lock  the 
 Church  door:  To  whom  he  replied,  Pray  take  you  the  Keys  and  lock  me  out,  I  will  never 
 come  more  into  this  Church  ;  for  all  men  will  fay  my  M after  Hooker  was  a  %ood  Man, 
 and  a  good  Scholar,  and  I  am  fur e  it  was  notufed  to  be  thus  in  his  days  :  And  report 
 fays,  The  old  man  went  prefently  home,  and  died  5  I  do  not  fay  died  immediately, 
 but  within  a  few  days  after. 
 
 But  let  us  leave  this  grateful  Clerk  in  his  quiet  Grave,  and  return  to  Mr.  Hooker 
 himfelf,  continuing  our  obfervations  of  his  Chriftian  behavior  in  this  place,  where 
 he  gave  a  holy  Valediction  to  all  the  pleafures  and  allurements  of  Earth  5  poffeffin» 
 his  Soulinavertuous  quietnefs,  which  he  maintained  by  conftant  Study,  Prayers, 
 and  Meditations :  His  ufe  was  to  Preach  once  every  Sunday,  and  he  or  his  Curate  to 
 Catechize  after  the  Second  Leffon  in  the  Evening  Prayer :  His  Sermons  were  neither 
 long  nor  earneft,  but  uttered  with  a  grave  Zeal,  and  an  humble  Voice :  His  Eyes  al- 
 ways fixt  on  one  place,  to  prevent  his  imagination  from  wandring ;  infomuch,  that 
 he  feem'd  to  Study  as  he  fpake  -,  the  dsdgn  of  his  Sermons  (as  indeed  of  all  his  Dif- 
 courfes)  was  to  fhew  Reafons  for  what  he  fpake :  And  with  thefe  Reafons  fuch  a  kinde 
 of  Rhetorick,  as  did  rather  convince  and  perfvvade,  then  frighten  men  into  Pietv. 
 Studying  not  fo  much  for  matter  (which  he  never  wanted)  as  for  apt  illuflrations  to 
 inform  and  teach  his  unlearned  hearers  by  familiar  examples,  and  then  make  them 
 better  by  convincing  Applications  5  never  laboring  by  hard  words,  and  then  by  need- 
 lefs  diftin&ions  ana  fubdiftin&ions  to  amufe  his  hearers ,  and  get  glory  to  himfelf  : 
 But  glory  onely  to  God.  Which  intention  he  would  often  fay,  was  as  difcernable  in 
 a  Preacher,  as  an  Artificial  from  a  Natural  Beauty. 
 
 He  never  failed  the  Sunday  before  every  Ember  week,  to  give  notice  of  it  to  his 
 Pariihioners,  perfwading  them  both  to  faft,  and  then  to  double  their  Devotions  for  a 
 Learned  and  Pious  Clergy,  butefpeciallyforthelaft  -,  faying  often,  That  the  life  of 
 a  pious  Clergy-manwas  vifible  Rhetorick,  and  fo  convincing,  That  the  mo(l  zodlef?  men 
 (though  they  would  not  deny  themfelves  the  enjoyment  of  their  frefent  Ltifls)  did  'jet 
 fecretly  wijh  themfelves  like  thofe  of  the  flric7eft  lives.  And  to  what  heperfwaded 
 others,  he  added  his  own  example  of  Faffing  and  Prayer  $  and  did  ufu ally  every  Em- 
 ber week,  take  from  the  Parifh  Clerk  the  Key  of  the  Church  door  -y  into  which  place 
 he  retired  every  day,  and  lockt  himfelf  up  for  many  hours  3  and  did  the  like  moft  Fri- 
 days, and  other  days  of  Fafting. 
 
 He  would  by  no  means  omit  the  cuftomary  time  of  Proceffion,  perfwading  all, 
 both  rich  and  poor,  if  they  defired  the  prefervation  of  Love,  and  their  Parifb  Rights 
 and  Liberties,  to  accompany  him  in  his  Perambulation,  and  moft  did  fo :  In  which 
 Perambulation,  he  would  ufually  exprefs  more  pleafant  difcourfe  then  at  other  times, 
 and  would  then  always  drop  fome  loving  and  facetious  obfervations  to  be  remembred 
 againft  the  next  year,  efpecially  by  the  boys  and  young  people  ;  ftill  inclining  them, 
 and  all  his  prefent  Pariihioners,  to  meeknefs  and  mutual  kindneffes  and  love  -,  becaufe 
 Love  thinks  not  evil,  but  covers  a  multitude  of  infirmities. 
 
 He  was  diligent  to  enquire  who  of  his  Parifb  were  dek,  or  any  way  diftreffed, 
 and  would  often  vifit  them  unfent  for  •,  fuppofing,  that  the  fitteft  time  todifcover 
 thofe  Errors,  to  which  health  and  profperity  had  blinded  them :  And  having  by  pious 
 Reafons  and  Prayers,  molded  them  into  holy  Refolutions  for  the  time  to  come,  he 
 
 would 
 
24.  The  Life  of  Mr.  Richard  Hooker. 
 
 would  incline  them  to  Confefiion,  and  bewailing  their  fins,  withpurpofe  toforfake 
 them,  and  then  to  receive  the  Communion,  both  as  a  ftrengthning  of  thole  holy 
 Reiblutions  •,  and  as  a  Seal  betwixt  God  and  them  of  his  mercies  to  their  Scuds,  in 
 cafe  thatprefent  ficknefs  did  put  a  period  to  their  lives. 
 
 And  as  he  was  thus  watchful  and  charitable  to  thefick,  fo  he  was  as  diligent  to 
 prevent  Law-lutes,  flail  urging  his  Parifhioners  and  Neighbors,  to  bear  with  each 
 others  infirmities,  and  live  in  love,  becaufe  (as  St.  John  fays)  He  that  lives  in  love, 
 lives  in  God,  for  God  is  Love.  And  to  maintain  this  holy  Fire  of  Love,  confhntly 
 burning  on  the  Altar,  of  a  pure  Heart,  his  advice  was  to  watch  and  pray,  and  always 
 keep  themfelves  fit  to  receive  the  Communion,  and  then  to  receive  it  often-  for  it 
 was  both  a  confirming,  and  a  ftrengthning  of  their  Graces.  Tiiis  was  his  advice  5 
 and  at  his  entrance  or  departure  out  of  any  houfe,  he  would  ufually  fpeak  to  the  whole 
 Family,  and  blefs  them  by  name  ;  infomuch,  that  ashefeem'd  in  his  youth  to  be 
 taugh't.of  God,  fo  he  feem'd  in  this  place  to  teach  his  Precepts,  as  Enoch  did  by  walk- 
 ing with  him,  in  all  Holinefs  and  Humility  -,  making  each  day  a  ftep  towards  a  blefied 
 Eternity.  And  though  in  this  weak  and  declining  age  of  the  World,  fuch  examples 
 are  become  barren,  and  almoftinci  edible  ;  yet  let  his  memory  be  bleft  with  this  true 
 
 ;  Recordation,  becaufe,  he  that  praifes  Richard  Hooker,  praifes  God,  who  hath  given 
 fuch  gl&s  to  men  •,  and  let  this  humble  and  affedionate  Relation  of  him,  become  fuch 
 a  pattern  as  may  invite  Pofterity  to  imitate  his  Vertues. 
 
 J^  This  was  his  conftant  behavior  at  Borne  •,  thus  as  Enoch,  fo  he  walked  with  God  5 
 thus  did  he  tread  in  thefootftepsof  Primitive  Piety  •,  and  yet,  as  that  great  example 
 of  meeknefs  and  purity,  even  our  Bleffed  fefus  was  not  free  from  falieaccufations, 
 nomorewasthisDifcipleof  his.  This  molt  Jrumble,  meft  innocent  holy  Man-,  his 
 was  a  ilander  parallel  to  that  of  chafte  Safannaes  by  the  wicked  Elders  ;  or  thac 
 againfl  St.  Athanafim,  as  it  is  Recorded  in  his  life  (for  that  holy  Man  had  Heretical 
 enemies)  and  which  this  age  calls  Tre fanning.  The  particulars  need  not  a  repetition, 
 and  that  it  was  falfe,  needs  no  other  Tefhmony  then  thepublick  punifhment  of  his 
 accufers,  and  their  open  confeffion  of  his  innoceucy:  'Twas  faid,  that  the  accufation 
 was  contrived  by  a  Diffenting  Brother,  one  that  indur'd  not  Church  Ceremonies, 
 hating  him  for  his  Books  fake,  which  he  was  not  able  toAnfvver-,  and  his  name  hath 
 been  told  me:  But  I  have  not  fo  much  confidence  in  the  Relation,  as  to  make  my 
 Pen  fix  a  fcandal  on  him  to  Pofterity  •,  I  mall  rather  leave  it  doubtful  till  the  great 
 day  of  Revelation.  But  this  is  certain,  that  he  lay  under  the  great  charge,  and  the 
 anxiety  of  this  accufation  ,  and.kept  it  fecret  tohimfelf  for.manymoneths:  And, 
 being  a  helplefs  man,  had  lain  longer  under  this  heavy  burthen,  but  that  the  Protector 
 of  the  innocent  gave  fuch  an  accidental  occafion  as  forced  him  to  make  it  known  to 
 his  two  dear  Friends,  Edivin  Sandys  and  George  Cranmer,  who  were  fo  fenfible  of  their 
 Tutors  fufterings,  that  they  gave  themfelves  noieft,  till  by  their  difquifitions  and 
 diligence  they  had  found  out  the  Fraud,  and  brought  him  the  welcome  news,  that  his 
 •accufers  did  confefs  they  had  wrong'd  him,  and  begg'd  his  pardon  :  To  which  the 
 good  mans  reply  was  to  this  purpofe,  The  Lord  forgive  them  \  and,  The  LordbUf  yon- 
 for  this  comfortable  ncrvs.  Now  I  have  a  ]uft  occafion  to  fay  with  Solomon,  Friends  are 
 born  for  the  days  of  Adverfity,  and  fuch  you  havefrovdtomc :  And  to  my  God  I fay, 
 as  did  the  Mother  ef  St.  John  Baptift ,  Thus  hath  the  Lord  dealt  with  me,  in  the 
 day  wherein  he  looked  upon  me,  to  take  away  my  reproach  among  men.  And,  o 
 my  God,  neither  my  life,  nor  my  refutation,  are  \afein  mine  own  keefing,  but  in  thine, 
 who  didfi  take  care  of  me ,  when  I  yet  hanged  tifon  my  Mothers  Brefi.  Bleffed  are  they 
 that  fut  their  truft  in  thee,  O  Lord;  for,  when  falfe  witneffes  were  r  if  en  uf  againfl  me% 
 when  fhame  was  ready  to  cover  my  face  ;  when  1  was  bowed  down  with  an  horrible  dread, 
 and  went  mourning  all  the  day  long  ;  when  my  nights  were  re fief ,  and  my  fleets  broken 
 with  a  fear  xvorfc  then  death  •,  when  my  Soul  thirjled  for  a  deliverance ,  as  the  Hart- 
 fanteth  after  the  Rivers  of  Waters  :  Then,  thou  Lord,  did  (I  hear  my  cornf laints,  fifty 
 my  condition,  and  art  new  become  my  Deliverer  r,  and  as  long  as  I  live  I  will  hold  uf 
 my  hands  in  this  manner  7  and  magnife  thy  Mercies,  who  didfi  not  give  me  over  as  a 
 prey  to  mine  enemies,  o  bleffed  are  they  that  fut  their  trufl  tntbec-,  andnofroftcrity 
 fhall  make  me  forget  ihofe  days  of  forrow  ,  or  to  perform  tbofev&ws  that  I  have  made  to 
 thee  in  the  days  of  my  fears  and  affliction  \  for  with  fuch  faenfees,  thou,  OGe-d,  art  well 
 '.'leafed-,  and  I  will  fay  them.  Thus 
 
The  Life  of  Mr.  Richard  Hooker.  25 
 
 fr> 
 
 '  Thus  did  the  joy  and  gratitude  of  this  good  Mans  heart  break  forth  5  and  'tis 
 obfervable,  that  as  the  invitation  to  this  flander  was  his  meek  behavior  and  Dove-  like 
 firnplicity,  for  which  he  was  remarkable -,  fohis  Chriftian  Chanty  ought  to  be  imi- 
 tated: For,  though  the  Spirit  of  Revenge  is  fo  pleafing  to  mankinde,  that  it  is  never 
 conquered  but  by  a  Supernatural  Grace,  being  indeed  fo  deeply  rooted  in  Humane 
 Nature,  that  to  prevent  the  exceiTes  of  it  (for  men  would  not  know  Moderation) 
 Almighty  God  allows  not  any  degree  of  it  to  any  man,  but  fays,  Vengeance  is  mine. 
 And,  though  this  be  faid  by  God  himfelf,  yet  this  revenge  is  fo  pleafing,  that  man  is 
 hardly  perfwaded  to -fubmit  the  menage  of  it  to  the  Time,  and  Juftice,  andWifdoiii 
 of  his  Creator,  but  would  haften  to  be  his  own  executioner  of  it.  And  yet  never- 
 thelefs,  if  any  man  ever  did  wholly  decline,  and  leave  this  pleafing  Paffion  to  the 
 time  andmeafure  of  God  alone,  it  was  this  Richard  Hooker  of  whom  I  write  :  For 
 when  his  flanderers  were  to  fuffer,  he  labored  to  procure  their  Pardon-,  and,  when 
 that  was  denied  him,  his  Reply  was,  That  however  he  would  f aft  and  pray,  that  God 
 would  give  them  Repentance  and  Patience  to  undergo  their  Pumfhment.  And  his  Prayers 
 were  fo  far  returned  into  his  own  bofom,  that  the  firft  was  granted,  if  we  may  believe 
 a  Penitent  Behavior,  and  an  open  Confeffion.  And  'tis  obfervable,  that  after  this 
 time  he  would  often  fay  to  Dr.  Saravia,  0  with  what  quietnef,  did  1  enjoy  my  Soul  J.      /    .,  A. 
 
 after  I  was  free  from  the  fears  of  mj  flander  i   And  how  much  more  after  a  conflict  and  fry /fad  ^^  '* 
 victory  over  my  de fires  of  Revenge ! 
 
 in  the  Year  One  thoufand  fix  hundred,  and  of  his  Age  Forty,  fix,  he  fell  into  a 
 long  and  fharp  ficknefs ,  occafioned  by  a  Cold  taken  in  his  Paffage  betwixt  London  \/rQ. 
 and  Grave  fend)  from  the  malignity  of  which,  he  was  never  recovered-  for,  till  his 
 death  he  was  not  free  from  thoughtful  days,  and  reftlefs  nights  -?  butafubmiffion  to 
 his  Will  that  makes  the  fick  mans  bed  eafie,  by  giving  reft  to  his  Soul,  made  his  very 
 languifhment  comfortable  :  And  yet  all  this  time  he  was  folicitous  in  his  Study,  and 
 faid  often  to  Dr.  Saravia,  (who  few  him  daily,  and  was  the  cheif  comfort  of  his  life) 
 That  he  did  not  beg  a  long  life  of  God  (or  any  ether  reaflon,  but  to  live  to  finifl)  his  three 
 remaining  Books  of  P  0  LITT  •■,  and  then,  Lord,  let  thy  Servant  depart  in  pace,  which 
 was  his  ufual  expreflion.  And  God  heard  his  Prayers,  though  he  denied  the  Church 
 thebenefitof  them  as  compleated  by  himfelf }  and 'tis  thought  hehaftned  his  own 
 death,  by  haftning  to  give  life  to  his  Books.  But  this  is  certain,  that  the  nearer 
 he  was  to  his  death ,  the  more  he  grew  in  Humility ,  in  holy  Thoughts  and  Refo- 
 lutions. 
 
 About  a  moneth  before  his  death  ,  this  good  man,  that  never  knew,  or  atleaff, 
 *never  confider'd  the  pleafures of  the  Palate,  became  fii  ft  to  lofe  his  Appetite,  then 
 to  have  an  averfnefs  to  all  Food;  infomuch,  thathefeem'd  to  live  fome  intermit  ted 
 weeks  by  the  fmell  of  meat  onely  •  and  yet  ftill  ftudied  and  writ.  And  now  his 
 Guardian  Angel  feem'd  to  foretel  him,  that  his  years  were  paft  away  as  a  fhadow, 
 bidding  him  prepare  to  follow  the  Generation  of  his  Fathers,  for  the  day  of  his  diffolu- 
 tion  drew  near  -,  for  which  his  vigorous  Soul  appear'd  to  thii  ft. 
 
 In  this  time  of  his  ficknefs,  and  not  many  days  before  his  death,  his  Houfe  was 
 tobb'd  -,  of  which,  he  having  notice,  his  Queftion  was,  Are  my  Books  and  Written 
 Papers  fafe  ?  And  being  anfwered,  That  they  were.  His  Reply  was,  Then  it  matters 
 not,  for  no  ether  lof  can  trouble  me. 
 
 About  one  day  before  his  death,  Dr.  Saravia^  who  knew  the  very  fecrets  of  his 
 Soul  (for  they  were  fuppofed  to  be  ConfelTors  to  each  other)  came  to  him,  and  after 
 I  Conference  of  the  Benefit,  the  Neceffity,  and  Safety  of  the  Churches  Abfolution, 
 it  wasrefolved  the  Doctor  fhould  give  him  both  that  and  the  Sacrament  the  day  fol- 
 lowing.    To  which  end  the  Doctor  came,  and  after  a  fhbrt  retirement  and  privacy, 
 .  they  return'd  to  the  company  -,   and  then  the  Doff  or  gave  him  and  fome  of  thofe 
 friends  that  were  with  him,   the  BlefTed  Sacrament  of  the  Body  and  Blood  of  our 
 Jefus.     Which  being  performed,  the  Doctor  thought  he  faw  a  reverend  gaity  and 
 joy  in  his  face  •  but  it  lafted  not  long  5  for  his  bodily  infirmities  did  return  fuddenly, 
 and  became  more  vifible,  infomuch,  that  the  Doctor  apprehended  Death  ready  to 
 feifehim:  Yet,  aftet  fome  amendment,  left  him  at  night,  with  apromife  to  return 
 early  the  day  following,  which  he  did,  and  then  found  him  better  in  appearance; 
 deep  in  contemplation,  and  not  inclinable  to  difcourfe  j  which  gave  the  Doctor  occa- 
 
 d  Coo 
 
2<5  The  Life  of  Mr.  Richard  Hooker. 
 
 fion  to  require  his  prefent  thoughts :  To  which  he  replied,  that  he  was  meditating  the 
 number  and  nature  of  Angels,  and  their  bleffed  obedience  and  Order,  without  which, 
 Peace  could  not  be  in  Heaven  ;  and  oh  that  it  might  be  fo  on  Earth,  Atter  which  words, 
 he  faid,  /  have  lived  to  fee  this  World  is  made  up  of  perturbations,  and  I  have  been 
 long  preparing  to  leave  it,  and  gathering  comfort  for  the  dreadful  hour  of  making  my 
 account  with  God,  which  I  now  apprehend  to  be  near  :  And  though  I  have  by  his  Grace 
 lov  d  him  in  my  youth,  and  fear' d  him  in  mine  age,  and  labofd  to have  a  Conference 
 void  of  offence  to  him,  and  to  all  men;  yet,  if  thou,  0  Lord,  be  extreamto  mark  what  I 
 have  done  amif,  who  can  abide  it  ?  And  therefore,  where  I  have  failed ,  Lord  fhew 
 were j  to  me  ;  for  I  plead  not  my  Eight  coufnefs,  but  the  forgive nefs  of  my  unrighteouf- 
 nefs,  for  his  Merits  who  died 'to  pur  chafe  a  pardon  for  penitent  [inner  s.  And  fince  low 
 thee  a  death,  Lor  diet  it  not  be  terrible,  and  then  take  thine  own  time,  I  fubmit  to  it :  Let 
 not  mine,  O  Lord,  but  let  thy  Will  be  done.  With  which  expreffion  he  fell  into  a  dan- 
 gerous (lumber,  dangerous  as  to  his  recovery  •,  yet  recover  he  did,  but  it  was  to  fpeak 
 onely  thefe  few  words  ,  Good  DoCfor,  God  hath  heard  my  daily  Petitions;  for  I  am  at 
 peace  with  all  men,  and  he  is  at  peace  with  me;  and  from  which  bleffed  affurance  I  feel 
 that  inward  joy,  which  this  World  can  neither  give  nor  take  from  me.  More  he  would 
 have  fpoken,  but  his  fpirits  failed  him  •,  and,  after  a  fliort  conflict  betwixt  Nature  and 
 Death,  a  quiet  figh  put  a  period  to  his  laft  breath,  and  fo  he  fellafleep. 
 
 And  here  I  draw  his  Curtain,  till  with  the  molT  glorious  Company  of  the  Pa- 
 triarks  and  Apoftles  •,  the  moft  noble  Army  of  Martyrs  and  Confeffors,  this  moft 
 Learned,  moft  Humble,  holy  Man,  fliall  alfo  awake  to  receive  an  Eternal  Tranquillity, 
 and  with  it  a  greater  degree  of  Glory  then  common  Chriftians  fliall  be  made  partakers 
 of  5  In  the  mean  time,  Blejs,  0  Lord,  Lord  blefs  his  Brethren,  the  Clergy  of  this  Nation 
 with  ardent  de fires,  and  effectual  endeavors  to  attain,  if  not  to  his  great  Learning,  yet  to 
 his  remarkable  meeknefs,  his  godly  fimplicity,  and  his  Cbriflian  moderation:  For  thefe  are 
 fraife-worthy ;  thefe  bring  peace  at  the  loft:  And  let  the  Labors  of  his  life,  his  mofl  ex- 
 cellent Writings  be  blejl  with  what  he  defigned  when  he  undertook  them  :  Which  was 
 Glory  to  thee,  0  God  on  high,  Peace  in  thy  Church,  and  good  will  to  mankinde, 
 
 AmensAmen, 
 
 AN 
 
*7 
 
 A  N 
 
 P  P  E  N 
 
 To  the  L I F  E  of 
 
 Richard  Hooker, 
 
 Nd  now  having  by  s  long  and  Laborious  fearch  fatisfied  my 
 felf,  and  I  hope  my  Reader  by  imparting  to  him  the  true  Re- 
 lation of  Mr.  Hookers  Life  :  I  am  defiious  alfo  to  acquaint 
 him  with  fomeObfervations  that  relate  to  it  •,  and,  which  could 
 not  properly  fall  to  be  fpoken  till  after  his  Death,  of  which  my 
 Reader  may  expert  a  brief  and  true  account  in  the  following 
 Appendix. 
 
 And  firft  it  is  not  to  be  doubted  b«t  that  he  died  in  the  forty- 
 feventh,  if  not  in  the  fprty-fixth  year  of  his  Age$  which  I  mention,  becaufemany 
 have  believed  him  to  be  more  aged  •  but  I  have  fo  examined  it,  as  to  be  confident, 
 Imiftakenot;  and  for  the  year  of  his  death,  Mr.  Cambdcn,  who  in  his  Annals  of 
 Queen  Elizabeth  1599.  mentions  him  with  a  high  commendation  of  his  Life  and 
 Learning,  declares  him  to  die  in  the  year  1599.  and  yet  in  that  Infcription  of  his 
 •  Monument  fet  up  at  the  charge  of  Sir  William  Cooper  in  Berne  Church,  where  Mr. 
 Hooker  was  buried,  his  Death  is  faid  to  be  in  Anno  1603.  but  doubtlefs  both  mi- 
 staken •,  for  I  have  it  attefted  under  the  hand  of  William  SJomner  the  Archbifhops 
 Regifter  for  the  Province  of  Canterbury ,  that  Richard  Hookers  Will  bears  date 
 October  the  26.  in  Anno  1600.  and  that  it  v,'Si  prov'd  the  third  of  December  fol- 
 lowing. And  this  attefted  alfo  that  at  his  Death  he  left  four  Daughters,  Alice,  Cicily, 
 Jane,  and  Margaret,  that  he  gave  to  each  of  them  a  hundred  pound,  that  he  left 
 zpone  his  Wife  his  fole  Executrix,  and  that  by  his  Inventory  his  Eftate  (a  great  pare 
 of  it  being  in  Books )  came  to  1092/.  9$,  2d.  which  was  much  more  than  he  thought 
 himfelf  worth  ;  and,  which  was  not  got  by  his  Care,  much  lefs  by  the  good  Huf- 
 wiferyof  his  Wife,  butfaved  by  his  trufty  Servant  Thomas  Lane,  that  was  wifer 
 than  his  Mafter  in  getting  Money  for  him,  and  more  frugal  than  his  Miftrefs  in  keep- 
 ing it;  of  which  Will  I  (hall  fay  no  more,  but  that  his  dear  Friend  Thomas, the  Father 
 of  George  Cranmer^  of  whom  I  have  fpoken,  and  fliall  have  occafion  to  fay  more,  was 
 one  of  the  Witnefles  to  it. 
 
 One  of  his  elder  Daughters  was  married  to  one  C halt nor,  fometimeaSchoolmafter 
 mCbiche/ler,&c  both  dead  long  fmce.Margaret  his  youngeft  Daughter  was  married  un- 
 to Ezekiel  chark,  Batchelor  in  Divinity,  and  Re&or  of  S.  Nicholas  in  Harbledown  near 
 Canterbury,  whojdied  about  16  years  paft,  and  had  a  Son  Ezekiel,  now  living,  and  in 
 Sacred  Orders ,being  at  this  time  Reftor  oiWaldron  in  Sujfex;(he  left  alfo  a  Daughter, 
 with  both  whom  I  have  fpoken  not  many  months  paft,  and  find  her  to  be  a  widow 
 in  a  condition  that  wants  not,  but  far  from  abounding  ;  and  thefe  two  attefted 
 unto  me,  that  Richard  Hooker  their  Grandfather  had  a  Sifter,  by  name  Elizabeth 
 
 d  a  Harvey i 
 
28  The  Life  of  Mr.  Richard  Hooker. 
 
 Harvey,  thatliv'dto  the  Age  of  121.  years,  and  died  in  the  moneth  of  September, 
 1663. 
 
 For  his  other  two  Daughters  I  can  learn  little  certainty,  bat  have  heard  they 
 both  died  before  they  were  Marriageable ;  and  for  his  Wife,  (he  was  Co  unlike  fpep* 
 thaes  Daughter,that  (he  (laid  not  a  comely  time  to  bewail  her  Widdow-hood  5  nor  liv'd 
 long  enough  to  repent  her  fecond  Marriage,  for  which  doubtlefs  me  would  have 
 found  caufe,  if  there  had  been  but  four  months  betwixt  Mr.  Hookers  and  her  death. 
 But  me  is  dead,  and  let  her  other  infirmities  be  buried  with  her. 
 
 Thus  much  briefly  for  his  Age,  the  year  of  his  Death,  hisEfhte,  his  Wife, 
 and  his  Children.  lam  next  to  fpeak  of  his  Books,  concerning  which  I  (hall  hive 
 a  neceflity  of  being  longer,  or  {hall  neither  do  right  to  my  felf  or  my  Reader, 
 which  is  chiefly  intended  in  this  Appendix. 
 
 I  have  declared  in  his  Life,  that  he  propofed  eight  Books,  and  that  his  firft 
 four  were  Printed  Anno  1 5  94.  and  his  fifth  Book  firft  printed,  and  alone,  Anno  1 597. 
 and  that  he  liv'd  to  finifhthe  remaining  three  of  the  propofed  eight  ;  but,  whether 
 we  have  the  laft  three  as  finifht  by  himfelf,  is  a  juft  and  Material  Queftion-,  con- 
 cerning which  I  do  declare,  That  I  have  been  told  almoft  forty  years  paft,  by  one 
 that  very  well  knew  Mr.  Hoo  ker,  and  the  affaires  of  his  Family,  that  about  a  moneth 
 after  the  death  of  Mr.  Hooker,  Bifhop  Wbitgift,  then  Archbifhop  of  Canterbury, 
 fent  one  of  his  Chaplains  to  enquire  of  Mrs.  Hooker,  for  the  three  remaining  Books 
 of  Polity,  writ  by  her  Husband  5  of  which,  (he  would  not,  or  could  not  give  any 
 account ;  and  I  have  been  told  that  about  three  moneths  after  the  Bifhop  procured 
 her  to  be  fent  for  to  London,  and  then  by  his  procurement  (he  was  to  be  examined, 
 by  fome  of  her  Majefties  Council,  concerning  the  difpofal  of  thofe  Books :  but  by 
 way  of  preparation  for  the  next  days  examination,  the  Bifhop  invited  her  to  Lam- 
 beth, and,  after  fome  friendly  queftions,  (he  confefTed  to  him,  that  one  Mr.  Charke 
 and  another  Minifter  that  dwelt  near  Canterbury,  came  to  her,  and  dejired  that  they 
 might  go  into  her  Husbands  Study,  and  look  upon  fome  of  his  Writings  ;  and  that 
 there  they  two  burnt  and  tore  many  of  them,  afj'uring  her  that  they  were  writings  not 
 ft  to  befeen,  and  that  fhe  knew  nothing  more  concerning  them.  Her  lodging  was  then 
 in  Kingftrcet  in  We(lmin(ler,  where  (lie  was  found  next  morning  dead  in  her  Bed, 
 and  her  new  Husband  fufpectedand  queftioned  for  it ;  but  was  declared  innocent  of 
 her  Death. 
 
 And  I  declare  alfo,  that  Doctor  $ohn  Spencer  (  mentioned  in  the  Life  of 
 Mr.  Hooker )  who  was  of  Mr.  Hookers  Colledge,  and  of  his  time  there,  and  be- 
 twixt whom  there  was  fo  friendly  a  friendfhip.,  that  they  continually  advifed  to-  , 
 gether  in  all  their  Studies,  and  particularly  in  what  concern'd  thefe  Books  of 
 Polity :  this  Doctor  Spencer,  the  three  perfect:  Books  being  loft,  had  delivered 
 into  his  hands  (  I  think  by  Bifhop  Whitgift  )  the  imperfect  Books,  or  firft  rough 
 draughts  of  them,  to  be  made  as  perfect  as  they  might  be,  by  him,  who  both 
 knew  Mr.  Hookers  hand- writing,  and  was  beft  acquainted  with  his  intentions.  And 
 a  fair  Teftimony  of  this  may  appear  by  an  Epiftle  firft  and  ufually  printed  before 
 Mr. Hookers  five  Books  ( but  omitted,  I  know  not  why,  in  the  laft  impreflion  of  the 
 eight  Printed  together  in  Anno  1662.  in  which  the  Publishers  feem  to  impofe  the 
 three  doubtful,  as  the  undoubted  Books  of  Mr.  Hooker  )  with  thefe  two  Letters 
 tf.  s.  at  the  end  of  the  faid  Epiftle,  which  was  meant  for  this  $ohn  Spencer  ;  in 
 which  Epiftle  the  Reader  may  find  thefe  very  words,  which  may  give  fome  Autho-  - 
 rity  to  what  I  have  here  written. 
 
 And  though  Mr.  Hooker  haftencd  his  own  Death  by  ha(lening  to  give  Life  to  his 
 Books,  yet  he  held  out  with  his  eyes  to  behold  thefe  Benjamins,  thefe  Sons  of  his  right 
 Hand,  though  to  him  they  provd  Benonies,  Sons  of  fain  and  forrow  :  But,  fome 
 evil  difpofed  minds,  whether  of  Malice,  or  Covetoufnefs,  or  kicked  blind  Zeal,  it  is 
 uncertain,  as  foon  as  they  were  born,  and  their  fathers  dead,  fmotber'd  them,  and, 
 by  conveying  the  perfect  Copies,  left  unto  us  nothing  but  the  old  imferfecl  mangled 
 draughts  dijmembred  into  pieces  -?  no  favour,  no  grace,  not  the  Jhadow  of  themf elves 
 remaining  in  them-,  had  the  Father  lived  to  behold them  thus  defaced,  he  might  rightly 
 have  na?ned  them  Benonies,  the  Sons  of  Sorrow  5  but  being  the  learned  will  not  fuffer 
 them  to  die  and  be  buried,  it  is  intended  the  world  (hall  fee  them  as  the]  are  :   the 
 
 learned 
 
The  Life  of  Mr.  Richard  Hooker.  29 
 
 learned  will  find  in  them  fome  ftadotvs  and  resemblances  of  their  Fathers  face  Cod 
 grants  that  as  the)  were  with  their  Brethren  dedicated  to  the  €hurch  for  mejfen^ers 
 of  Peace  ;  fo,  in  the  (trength  of  that  little  breath  of  Life  that  remaineth  m  them,  s 
 they  ma)  profper  in  thetr  work ,  and  that  by  fatisfying  the  Doubts  of  fitch  as  are 
 willing  to  learns  they  may  help  to  give  an  end  to  the  calamities  of  thefe  our  Civil 
 Wars. 
 
 ?.s. 
 
 And  next  the  Reader  may  note,  that  this  Epiftle  of  Doctor  Spencers  was  writ 
 and  firft  Printed  within  four  years  after  the  death  of  Mr.  Hooker,  in  which  time' 
 all  diligent  fearch  had  been  made  for  the  perfect  Copies-,  and  then  granted  not 
 recoverable,  and  therefore  indeavoured  to  be  compleated  out  of  Mr.  Hookers 
 rough  draughts,  as  is  expreft  by  the  faid  Doctor  Spencer ,  fincewhofedeathitisnow 
 fifty  years. 
 
 And  I  do  profefs  by  the  Faith  of  a  Chriftian,  that  Doctor  Spencers  Wife 
 (who  was  my  Aunt,  and  Sifter  to  George  Cranmer  of  whom  I  have  fpokeu  )  told 
 me  forty  years  fince,  in  thefe,  or  in  words  to  this  purpofe,  that  her  Husband,  had 
 made  up  or  finifit  Mr.  Hookers  Lift  three  Books  ;  and  that  upon  her  Husbands  Death- 
 bed) or  inhislaft  ficknefs,  he  gave  them  into  her  handy  with  a  charge  they  fhould  not  be 
 feen  by  any  Man,  but  be  by  her  delivered  into  the  hands  of  the  then  Archbijhop  of  Canter- 
 bury, which  was  Doll  or  Abbot,  or  unto  Doctor  King,  Bifhop  of  London;  and  that  (he 
 did  as  he  in] oyndhex. 
 
 I  do  conceive,  that  from  Doctor  Spencers  and  no  other  Copy,  there  have 
 been  divers  Tranfcripts,and  wereto  be  found  in  feveral  places,  as  namely  in  Sir  Thomas 
 Bodlics  Library,  in  that  of  Doctor  Andrews  late  Bifhop  of  Winton,  in  the  late 
 Lord  Conway  es,  in  the  Archbifhop  of  Canterburies  ^  and  in  the  Bifhop  oiArmaghs 
 and  in  many  others,  and  moftof  thefe  pretended  to  be  the  Authors  own  hand  but 
 much  difagreeing,  being  indeed  altered  and  diminifht  as  Men  have  thought  fitteft  to 
 make  Mr.  Hookers  Judgment  fuit  with  their  Fancies ;  or  give  authority  to  their  cor- 
 rupt defigns  5  and  for  proof  of  a  part  of  this,  take  thefe  following  teftimonies. 
 
 Doctor  Barnard,  fometime  Chaplain  to  Do&orUjher  late  Lord  Archbifhop  of 
 'Armagh,  hath  declar'd  in  a  late  Book  called  Clavi  Trabales,  Printed  by  Richard 
 Hodgkinfon)Anno  1661,  that  in  his  fearch  and  examination  of  the  faid  BifhopsManu- 
 fcripts,  he  there  found  the  three  written  Books,  which  were  the  fuppofed  fixth, 
 feventh,  and  eighth  of  Mr.  Hookers  Books  of  Ecclefiaftical  Polity  5  and,  that  irl 
 the  faid  three  Books  (  now  printed  as  Mr.  Hookers  )  there  are  fo  many  Omiffions 
 that  they  amount  to  many  Paragraphs;  and,  which  caufe  many  uicoherencies ; 
 the  Omiffions  are  by  him  fet  down  at  large  in  the  faid  Printed  Book,  to  which  I  re- 
 fer the  Reader  for  the  whole  ;  but  think  fit  in  this  place  to  infert  this  following 
 wort  part  of  them. 
 
 Firft?  as  there  could  be  in  Natural  Bodies  no  Motion  of  any  thing,  unlefs  there  were 
 fome  fir  ft  which  moved  all  things,  and  continued  Unmov  cable  5  even  Jo  in  Politick 
 Societies)  there  mufl  be  fome  unpumfiable3  orelfe  noManfhallfujferpunifiment;  for, 
 fith  punifhments  proceed  always  from  Superiors  to  whom  the  adminiflration  of  tfuftice 
 belongeth,  which  adminiftr  ation muff have neceffarily  a  Fountain  that  deriveth  it  to  all 
 ether  S)  andreceiveth  not  from  any,  (  becaufe  otherwife  the  courfe  of  Zfufiice  fhould  go 
 infinitely  in  a  Circle,  every  Superiour  having  bis  Superiour  without  end,  which  cannot 
 be-,)  therefore,  awellfpring,  itfolloweth,  there  is,  a  Supreme  head of '  tfnflice  tvhere- 
 unto  all  arefubjec7)  but  it  felf  in  fubjecfion  to  none.  Which  kinde  of  Preheminency  if 
 fgmt  ought  to  have  in  a  Kingdom,  who  but  the  Kingfiallhaveit*  Kings  therefore)  erne 
 nuyi  cdnfiave  lawful!  power  to^udge. 
 
 if  Private  men  offend,  there  is  the  Magi  fir  ate  over  them  which  tfudgeth  ;  */  Mag  i- 
 ftrates,  they  have  their  Prince  •,  if  Princes y  there  is  Heaven  a  Tribunal,  before  which 
 they  [l)all  appear :  on  Earth  they  are  not  accomptabk  to  any.  Here  fays  the  Doctor,  ic 
 breaks  off  abruptly. 
 
 And  I  have  thefe  words  alfo  attefted  under  the  hand  of  Mr.  Fabian  Phillips  a  man 
 of  note  for  his  ufeful  Books.  I  will  make  Oath  iflfhallbe  required,  that  Doctor  Sander- 
 fon  the  late  Bijliop  of  Lincoln  did  a  little  before  bis  Death  affirm  to  me  he  had  feen  a  Ma- 
 
 mfcript. 
 
20  The  Life  of  Mr.  Richard  Hooker. 
 
 tmfcriptj  affirmed  to  him  to  be  the  hand-writing  of  Mr.  Richard  Hooker,  in  which  there 
 iv  as no mention  made,  of 'the  King  or  Supreme  Governors  being  accomptable  to  the  People  -, 
 this  I will  make Oath  that  that  good  Man  at  te  (led to  me. 
 
 Fabian  Phillips. 
 
 So  that  there  appears  to  be  both  Omiflions  2nd  Additions  in  the  faid  Lift  three 
 printed  Books  -,  and  this  may  probably  be  one  Reafon  why  Doctor  Sanderfon,  the 
 laid  Learned  Bifliop(whofe  writings  are  fo  highly  and  juftly  valued  )  gave  a  ftrift 
 charge  near  the  time  of  his  Death,  or  in  his  laft  Will,  that  nothing  of  his  that  was 
 not  already  Printed,  jlwuldbe  Printed  after  his  Death. 
 
 It  is  well  known  how  high  a  value  our  Learned  King  ^4#wput  upon  the  Books 
 writ  by  Mr.  Hooker,  as  alfo  that  our  late  King  charls  ( the  Martyr  for  the  Church ) 
 valued  them  the  fecond  of  all  Books,  teftified  by  his  commending  them  to  the  read- 
 ing of  his  Son  Charls  that  now  is  our  Gratious  King  5  and  you  may  fuppofe  that  this 
 Charls  the  Firft  was  not  a  (hanger  to  the  pretended  three  Books,  becaufe  in  a  difcourfe 
 with  the  Lord  Say,  when  the  faid  Lord  required  the  King  to  grant  the  truth  of  his  Ar- 
 gument, becaufeit  was  the  Judgement  oi  Mr.  Hooker,  (quoting him  in  one  of  the 
 three  written  Books,)  the  King  replyed,  they  were  not  allowed  to  be  Mr,  Hookers  Books ; 
 but,  however  he  would  allow  them  to  be  Mr.  Hookers,  and  confent  to  what  his  Lord(I)ip 
 propoftd to  prove  out  cfthofe  doubtful  Books  if  he  would  but  confent  to  the  judgment  of  Mr. 
 Hooker  in  the  other  five  that  were  the  undoubted  Books  of  Mr.  Hooker. 
 
 In  this  Relation  concerning  thefe  three  doubtful  Books  of  Mr.  Hookers,  my  pur- 
 pofewas  to  enquire,  then*fet  down  what  I  obferv'd  and  know,  which  I  have  done, 
 not  as  an  engaged  Perfon,but  indifferently,  and  now  leave  my  Reader  to  give  Sen- 
 tence, for  their  Legitimation,  as  to  himfelf,  but  fo,  as  to  leave  others  the  fame 
 Liberty  of  believing,  or  disbelieving  them  to  be  Mr.  Hookers-,  and  'tis  obfervable, 
 that  as  Mr.  #<w&radvis'dwith  Doctor  Spencer,  inthedefign  and  manage  of  thefe 
 Books,  foalfo,  and  chiefly  with  his  dear  Pupil  George  Cranmer  (whofe  Sifter  was 
 the  Wife  of  Doctor  Spencer)  of  which  this  following  Letter  may  be  a  Teftimony; 
 and  doth  alfo  give  authority  to  fome  things  mentioned  both  in  this  Appendix,  and 
 in  the  Life  of  Mr.  Hooker;  and,  is  therefore  added. 
 
 Georgi 
 
-  ■»-*■•■ 
 
 V 
 
 «*§  %&■  «0§§**  <Q%<d€r  "0§%»  «§§«►  «§§»■  -«>§&<»*  «§&•»■  -0§&C*  -O^^^k^ 
 
 f  l^#f f #f ▼▼▼.▼^▼f tfi  If f f f illfli 
 
 qEO%qE  C%A^ME%S 
 
 LETTER 
 
 UNTO 
 
 Ux.%lCHAcRcD  HOOKJE% 
 
 February   1598. 
 
 Jtfat  Pofterity  is  likely  to  judge  of  thefe  matters  concerning 
 Church  Discipline,  we  may  the  better  conjecture,  if  we  call  to 
 mind  what  our  own  Age,  within  few  years,  upon  better  Ex- 
 perience, hath  already  judged  concerning  the  fame.    It  may  be 
 remembred,  that  at  firft  the  greateft  part  of  the  Learned  in 
 the  Land  were  either  eagerly  affected,  or  favourably  inclined 
 that  way.    The  Books  then  written  for  the  moft  part  favoured 
 of  the  Difciplinary  Stile.-   it  founded  everywhere  in  Pulpits, 
 and  in  common  phrafe  of  mens  fpeech :  the  contrary  part  began  to  fear  they  had  taken 
 awrongcourfe-,  many  which  impugned  the  Difcipline  ,  yetfo  impugned  it,  not  as 
 not  being  the  better  form  of  Government,  but  as  not  being  fo  convenient  for  our 
 State,  in  regard  of  dangerous  Innovations  thereby  like  to  grow  5  *  one  man  alone  *2ohh  ma~ 
 there  was,  to  fpeak  of,  (whom  let  no  fufpition  of  flattery  deprive  of  his  deferved  f'.h tI,e  Arch" 
 Commendation,)  who  in  the  defiance  of  the  one  part,  and  courage  of  the  other    '  °P* 
 flood  in  the  gap,and  gave  others  refpite  to  prepare  themfelves  to  the  defence, which  by 
 the  fudden  eagernefs  and  violence  of  their  Adverlaries  had othei  wife  been  prevented ; 
 wherein  God  hath  made  good  unto  him  his  own  Imprefs,  Vine  it  qui  patitur-,  for 
 what  contumelious  indignities  he  hath  at  their  hands  fuftained,  the  world  is  witnefs, 
 and  what  reward  of  Honour  above  his  Adverfaries  God  hath  beftowed  upon  him 
 themfelves  ( though  nothing  glad  thereof )  muft  needs  contefs.     Now  of  late  years 
 the  heat  of  men  towards  the  Difcipline  is  greatly  decayed,  their  Judgements  begin 
 to  fway  on  the  other  fide.-  the  Learned  have  weighed  it,  and  found  it  light  5  wife 
 men  conceive  fome  fear ,  left  it  prove  not  only  not  the  beft  kind  of  Government,  but 
 the  very  bane  and  deftruttion  of  all  Government.     The  caufe  of  this  Change  in 
 Mens  Opinions  maybe  drawn  from  the  general  nature  of  Error,  difguifed  and  cloa- 
 thed  with  the  name  of  Troth;  which  is  mightily  and  .violently  to  poflefs  men  at 
 firft,  but  afterwards,  the  weaknefs  thereof  being  by  time  dif "covered,,  to  lofe  that 
 reputation,  which  before  it  had  gained  •,  as  by  theoutfideof  an  Houfe  the  patters 
 by  are  oftentimes  deceived,  till  they  fee  the  convenience  of  the  Rooms  within  :  fo 
 by  the  very  name  of  Difcipline  and  Reformation,  Men  were  drawn  at  firft  to  caft 
 a  fancy  towaids  it,  but  now  they  have  not  contented  themfelves  only  to  pafs  by 
 and  behold   afar  off  the  fore-front  of  this  reformed  houfe  ■  they  have  entred  in, 
 even  at  the  fpecial  requeft  of  Mafter-workmen  and  chief  Builders  thereof  5  they  have 
 peruled  theRoomes,  the  Lights,  the  Conveniences,  they  find  them  not  anfvver- 
 ablt  to  that  report  which  was  made  of  them,   nor  to  that  opinion  which  upon  report 
 they  had  conceived  :  So  as  now  the  Difcipline  which  at  firft  triumphed  over  all, 
 being  unmasked,  beginneth  to  droop  and  hang  down  her  head. 
 
 This  caufe  of  change  in  opinion  concerning  the  Difcipline,  is  proper  to  the 
 Learned,  or  to  fuch  as  by  them  have  been  inftrucled  5  another  caufe  ihere  is  more 
 
 open, 
 
 v. 
 
}1        George  Cramners  Letter  unto  Mr.  Richard  Hooker.' 
 
 open,  and  more  apparent  to  the  view  of  all,  namely,  thecourfe  of  Practice,  which 
 the  Reformers  have  had  with  us  from  the  beginning  h  the  firft  degree  was  only  fome 
 fmall  difference  about  Cap  and  Surplice,  but  not  fuchas  either  bred  divifion  in  the 
 Church,  or  tended  to  the  mine  of  the  Government  eftablifhed.  This  was  peace- 
 able 5  the  next  degree  more  ftirring.  Admonitions  were  directed  to  the  Parliament 
 in  peremptory  fort  againft  our  whole  Form  of  Regiment-,  in  defence  of  them,  Vo- 
 lumes were  published  in  Englifh,  and  in  Latin  5  yet  this  was  no  more  than  writing, 
 Devices  werefet  on  foot  to  erect  the  Practice  of  the  Difciplirie  without  Authority: 
 yet  herein  fome  regard  of  Modefty,  fome  moderation  was  ufed  •,  Behold,  at  length 
 it  brake  forth  into  open  outrage,  nift  in  writing  by  Martin,  in  whofe  kind  of  deal- 
 ing thefe  things  may  be  obleived  ^  firft  that  whereas  7".  C.  and  others  his  great 
 Mafters  had  alwayes  before  fet  out  the  Difcipline  as  a  Queen,  and  as  the  Daughter 
 of  God  •,  He  contrariwife,  to  make  her  more  acceptable  to  the  people,  b: ought 
 her  forth  as  a  Vice  upon  the  Stage.  2.  This  conceit  of  his  was  grounded  (  as  may 
 befuppofed)  upon  this  rare  Polity,  that  feeing  the  Difcipline  was  by  writing  re- 
 futed, in  Parliament  rejected,  in  fecret  corners  hunted  out  and  decried,  it  was  ima- 
 gined that  by  open  rayling  (which  to  the  vulgar  is  commonly  moft  plaufible  )  rhe 
 State  Ecclefiaftical  might  have  been  drawn  into  fuch  contempt'  and  hatred,  as  the 
 overthrow  thereof  fhould  have  been  moft  grateful  to  all  Men,  and  in  manner  defired 
 of  the  common  people.  3.  It  may  be  noted  (  and  this  I  know  my  felf  to  be  true  ) 
 how  fome  of  them,  although  they  could  not  for  lhame  approve  fo  lewd  an  Action, 
 yet  were  content  to  lay  hold  on  it  to  the  advancement  of  .their  caufe,  acknowledging 
 therein  the  fecret  judgements  of  God  againft  the  B:fhops,  and  hoping  that  fome  good 
 might  be  wrought  thereby  for  his  Church,  as  indeed  there  was,  though  not  accord- 
 ing to  their  conftruclion.  for  4.  Contrary  to  their  expectation,  that  railing  Spirit 
 did  not  only  not  further,  but  extremely  difgrace  and  prejudice  their  Caufe,  when 
 it  was  once  perceived  from  how  low  degrees  of  contradiction,  at  firft,  to  what  out- 
 •  rage  of  Contumely  and  Slander  they  were  at  length  proceeded-,  and  were  alfo  likely 
 further  to  proceed. 
 x  hjc/^  an.i  A  further  degree  of  outrage  was  in  Fact  5  Certain  *  Prophets  did  arife,  who 
 
 efpin&r.  deeming  it  not  pofllble  that  God  fliould  fuffer  that  to  be  undone,  which,  they  did  fo 
 fiercely  defire  to  have  done,  Namely,  that  his  holy  Saints,  the  favourers  and  Fa- 
 thers of  the  Difcipline,  fliould  be  enlarged,  and  delivered  from  perfecution  5  and 
 feeing  no  means  of  deliverance  Ordinary,  were  fain' to  perfwade  themfelves  that  God 
 muft  needs  raife  fome  extraordinary  means-,  and  being  perfwadedof  none  fo  well  as 
 of  themfelves, they  forthwith  muft  needsbe  the  inftruments  of  this  great  work.  Here- 
 upon they  framed  unto  themfelves  an  affured  hope  that  upon  their  Preaching  out 
 of  a  Peafe  Cart,  all  the  multitude  would  have  prefently  joyned  unto  them,  and  in 
 amazement  of  mind  have  asked  them,  Viri  fratres,  quid  agimus  i  whereunto  it  is 
 likely  they  would  have  returned  an  anfwerfar  unlike  to  that  of  St.  Peter,  Such  and 
 Juch  are  Men  unworthy  to  govern,  pluck  them  down  $  Such  and  fuch  are  the  Dear  Chil- 
 dren of  God,  let  them  be  advanced.  Of  two  of  thefe  Men,  it  is  meet  to  fpeakwith 
 all  Commiferation,  yet  fo  that  others  by  their  example  may  receive  inftruction,  and 
 withall  fome  light  may  appear,  what  ftirring  affections  the  Difcipline  is  like  to  infpire, 
 if  it  light  upon  apt  and  prepared  minds. 
 
 Now  if  any  Man  doubt  of  what  Society  they  were,  or  if  the  Reformers  difclaim 
 them,  pretending  that  by  them  they  were  condemned,  let  thefe  points  be  confider- 
 ed.  1.  Whofe  affociatcs  were  they 'before  they  entered  into  this  frantick  Pafsion -.,  whofe 
 Sermons  did  they  frequent  ?  whom  did  they  admire  i  2.  Even  when  they  were  enter- 
 ingJnto  it,  whofe  advice  did  they  require  i  and  when  they  were  in,  whofe  approbation  ? 
 whom  advert  1  fed  they  of  their  purpofe  i  whofe  a  finance  by  Prayers  did  they  requefl  i 
 But  we  deal  injuriously  with  them  to  lay  this  to  their  charge  -,  for  they  reproved  and 
 condemned  it.  How  C  did  they  difclofe  it  to  the  Magistrate,  t  hat  it  might  be  fup- 
 preflkk  or  were  they  not  rather  content  to  ftand  aloof  off,  and  fee  the  end  of  it, 
 and  loth  to  quench  the  Spirit  <  No  doubt  thefe  mad  practitioners  were  of  their 
 fociety  with  whom  before,  and  in  the  practice  of  their  madnefs  they  had  moft 
 affinity.     Hereof,  read  Doctor  Bancrofts  Book. 
 
 A  third  inducement  may  be  to  diflikeof  rhe  Difcipline,  if  weconfider  not  only 
 
 how 
 
George  Cranmers  Letter  to  Mr.  Richard  Hooker.  yy 
 
 how  far  the  Reformers  themfelves  have  proceeded,  but  what  others  upon  their  Foun- 
 dations have  built.  Here  come  the  Brownifts  in  the  fiiftrank,  their  lineal  defendants, 
 who  have  feifed  upon  a  number  of  ftrange  opinions  ;  whereof,  although  their  An- 
 ceftors,  the  Reformers,  were  never  actually  pofTefTed,  yet  by  right  and  intereft  from 
 them  derived,  the  Brownifls  and  Earrowifls  have  taken  pofTeflion  of  them  :  For  if  the 
 Pofitions  of  the  Reformers  be  true,  I  cannot  fee  how  the  main  and  general  Conclu- 
 fions  of  Brownifm  fhould  be  falfe  •,  for  upon  thefe  two  points,  as  I  conceive,   tliev 
 
 ftand. 
 
 i .  That  hecaufe  we  have  no  Church,  they  are  to  [ever  themselves  from  us. 
 
 2.  That  without  Civil  Authority  they  are  to  erect  a  Church  of  their  own. 
 
 And  if  the  former  of  thefe  be  true,  the  latter,  I  fuppofe,  will  follow:  For  if 
 above  all  things,  Men  be  to  regard  their  Salvation  -,  and  if  out  of  the  Church,  there 
 be  no  Salvation  •,  it  fblloweth ,  That  if  we  have  no  Church,  we  have  no  means  of 
 Salvation :  And  therefore  Separation  from  us,  in  that  refpecl,  is  both  lawful  and 
 necefTary.  As  alfo,  That  men fo  feparated  from  the  falfe  and  counterfeit  Church,  are 
 to  aflociate  themfelves  unto  fome  Churchy  not  to  ours  ;  tothePopifh  much  lefs ; 
 therefore  to  one  of  their  own  making.  Now  the  ground  of  all  thefe  Inferences  be- 
 ing this,  {That  in  our  Church,  there  is  no  means  of  Salvation]  is  out  of  the  Reformers 
 Principles  molt  clearly  to  be  proved.  For  wherefoever  any  Matter  of  Faith  unto 
 Salvation  necefTary  is  denied,  there  can  be  no  means  of  Salvation:  But  in  the  Church 
 of  England,  the  Difcipline  by  them  accounted  a  Matter  of  Faith,  and  necefTary  to 
 Salvation,  is  not  onely  denied,  but  impugned,  and  the  ProfefTors  thereof  opprefTed. 
 Ergo. 
 
 Again,  (but  this  Reafon  perhaps  is  weak)  Every  true  Church  of  Chrift  acknow- 
 ledged! the  whole  Gofpel  of  Chrift :  The  Discipline,  in  their  opinion^  is  a  part  of  the 
 Gofpel,  and  yet  by  our  Church  refifted.  Ergo. 
 
 Again,  The  Difcipline  is  eflentially  united  to  the  Church :  By  which  term  Ef- 
 fentially,  they  muft  mean  either  an  efTential  part,  or  an  efTential  property.  Both 
 which  ways  it  muft  needs  be,  That  where  that  EfTential  Difcipline  is  not,  neither  is 
 there  any  Church.  If  therefore  between  them,  and  the  Brownifts,  there  iliould  be 
 appointed  a  Solemn  Deputation ,  whereof  with  us  they  have  been  oftentimes  fo 
 earneft  challengers  :  It  doth  not  yet  appear  what  other  anfwer  they  could  poffibly 
 frame  to  thefe  and  the  like  Arguments ,  wherewith  they  might  be  prefTed,  but  fairly 
 to  deny  the  Conclusion  (for  all  the  Premiffes  are  theJr  own)  or  rather  ingenuoufly  to 
 reverfe  their  own  Principles  before  laid,  whereon  To  foul  abfurdities  have  been  fo  firm- 
 ly built.    • 
 
 What  further  proofs  you  can  bring  out  of  their  high  words,  magnifying  the 
 Difcipline,  I  leave  to  your  better  remembrance:  But  above  all  points,  I  am  defiious 
 this  one  mould  beftrongly  inforced  againftthem,  becaufe  itwringeth  themmoftof 
 all,  and  is  of  all  others  (for  ought  I  fee)  the  moft  unanfwerable  5  you  may  notwith-  ' 
 {landing  fay,  That  you  would  be  heartily  glad  thefe  their  Pofitions  might  fo  be  falved, ' 
 as  the  Brownifls  might  not  appear  to  have  ifTued  out  of  their  Loyns  j  but  until  that 
 be  done,  they  muft  give  us  leave  to  think  that  they  have  caft  the  Seed  whercout  thefe 
 Tares  are  grown. 
 
 Another  fort  of  Men  there  are,  which  have  been  content  to  run  on  with  the  Re- 
 formers for  a  time,  and  to  make  them  poor  inftruments  of  their  own  defigns.  TheTe 
 are  a  Tort  of  Godlefs  Politicks ,  who  perceiving  the  Plot  of  Difcipline  to  confift  of 
 thefe  two  parts,  The  overthrow  of  Epifcopal,  and  erection  of  Presbyterial  Autho- 
 rity 5  and  that  this  latter  can  take  no  place  till  the  former  be  remov'd,  are  content  to 
 joyn  with  them  in  the  Deftruclive  part  of  Difcipline,  bearing  them  in  hand,  that  in 
 the  other  alfo,  they  fhall  finde  them  as  ready.  But  when  time  fhall  come,  it  may  be 
 they  would  be  as  loth  to  beyoaked  with  that  kinde of  Regiment,  asnowtheyare 
 willing  to  be  rekafed  from  this.  Thefe  Mens  ends  in  all  their  aclions,  is  Diftra&ion ; 
 their  pretence  and  colour,  Reformation.  Thofe  things  which  under  this  colour  they 
 have  erTe&ed  to  their  own  good,  are,  i.  By  maintaining  a  contrary  Faction,  they 
 have  kept  the  Clergy  always  in  aw  •,  and  thereby  made  "them  more  pliable  and  willing 
 to  buy  their  Peace.  2.  By  maintaining  an  opinion  of  Equality  among  Minifters,they 
 have  made  way  to  their  own  purpofes  for  devouring  Cathedral  Churches,  a.nd  Bifhops 
 
 e  Livings, 
 
34.  George  Cranmers  Letter  to  Mr.  Richard  Hooker. 
 
 Livings.  3 .  By  exclaiming  againft  abufes  in  the  Church,  they  have  carried  their  own- 
 corrupt  dealings  inthe  Civil  State  more  covertly  5  for  fuch  is  the  nature  of  the  mul- 
 titude, they  are  not  able  to  apprehend  many  things  at  once,  lb  as  being  poffeffed  with 
 a  diilike  or  liking  of  any  one  thing,  many  other,  in  the  mean  time,  may  efcape  them, 
 without  being  perceived.  4.  They  have  fought  to  difgrace  the  Clergy,in  entertaining 
 a  conceit  in  mens  minds,  and  confirming  it  by  continual  prac"lice,t  hat  Men  of  Leai  ning, 
 and  fpeciallyof  the  Clergy,  which  are  imployed  in  the  chieteft  kinde  of  Learning, 
 arenot  tobeadmitted,  or  lparingly  admitted  to  Matters  of  State  5  contrary  to  the 
 pra&ice  of  all  well-governed  Commonwealths,  and  of  our  own,  till  thefe  late  years. 
 
 A  third  fort  of  Men  there  are,  though  notdefcended  from  the  Reformers,  yet 
 in  part  railed  and  greatly  ftrengthned  by  them,  namely,  the  curfed  crew  of  Xlheifts; 
 This  alio  is  one  of  tliole  Points  which  1  am  defirous  you  fhould  hahdle'moft  effectual- 
 ly, and  ftrain  your  felt  therein  to  all  points  of  motion  and  affeftion,  as  in  that  of  the 
 Brownijls,  to  all  ftrength  and  finews  of  Reafon.  This  is  a  fort  moil  damnable,  and 
 yet  by  the  general  fufpition  of  the  World  at  this  day  moft  common.  The  caufes  of 
 it,  which  are  in  the  parties  themfelves,  although  you  handle  in  thebeginning  of  the 
 Fift  Book,  yet  here  again  they  may  be  touched-,  but  the  occafions  of  help  and  fur- 
 therance, which  by  the  Reformers  havebeen.yielded  unto  them,  are,  as  I  conceive, 
 two,  Senfclefs  Preaching,  and  disgracing  of  the  Mimftry :  For  how  fhould  not  men 
 dare  to  impugn  that,  which  neither  by  force  of  Reafon,  nor  by  Authority  of  Perfons 
 is  maintained  i  But  in  the  parties  themfelves,  thefe  two  caufes,  I  conceive  of  Athcifm, 
 1.  More  abundance  of  Wit  then  Judgment,  and  of  Witty  then  Judicious  Learning, 
 whereby  they  are  more  inclined  to  contraditf  any  thing,  then  willing  to  be  informed  of  the 
 truth,  They  are  not  therefore  Men.of  found  Learning  for  the  moll  part,  but  Smat- 
 terers  5  .neither  is  their  kinde  of  Difpute  fo  much  by  force  of  Argument,  as  byScof- 
 fing  :  Which  humor  of  Scoffing,  and  turning  Matters  moft  ferious  into  merriment,  is 
 now  become  To  common,'  as  we  arenot  to  marvel  what  the  Prophet  means  by  the 
 Seat  of  Scorners,  noi-what  the  Apoftles  by  foretelling  of  Scorners  tocome  h  our  own 
 Age  hath  verified  their  fpeech  unto  us  5  which,  alfo  may  be  an  Argument 
 againft  thefe  Scoffers  and  Atheifts  themfelves,  feeing  it  hath  been  fomany  Ages  ago 
 foretold,  That  fuch  Men  the  latter  days  of  the  World  fhould  afford,  which  could  not 
 be  done  by  any  other  Spirit  ,  fave  that  whereunto  things  future  and  pre (ent  are  alike. 
 And  even  for  the  main  queftion  of  the  Refurrecfion,  whereat  they  ftick  fo  mightily, 
 was  it  not  plainly  foretold,  that  men  fhould  in  the  latter  times  fay,  where  is  the  pro- 
 wife  of  his  coming  ?  Againft  the  Creation,  the  Ark,  and  diveis<ther  Points,  excep- 
 tions are  laid  to  be  taken  •,  the  ground  whereof  is  fuperfluity  of  Wit,withouf  ground  of 
 Learning  and  Judgment. 
 
 A  fecpnd  caufe  of  Atheijm,  is  Senfuality,  which  maketh  men  defirous  to  re- 
 move all  flops  and  impediments  of  their  wicked  life  -?  amongft  which,  becaufe  Re- 
 ligion is  the  chiefeft ,  fo  as  neither  in  this  life  without  fhame  theycan  periift  therein, 
 nor  (if  that  be  true)  without  Torment  in  the  life  to  come  •,  they  whet  their  Wits  to 
 annihilate  the  Joys  of  Heaven,  wherein  they  fee  (if  any  fuch  be)  they  can  have  no 
 part  5  andliktwifisthe  pains  of  Hell,  wherein  their  portion  muft  needs  be  very  great. 
 They  Ubor  therefore,  not  that  they  may  not  deferve  thofe  pains,  but  that  defei  ving 
 them,  there  may  be  no  fuch  pains  to  feize  upon  them  :f  But  what  conceit  can  be 
 imagined  more  bafe,  then  that  man  fhould  ftrive  to  perfwade  himfelf,  even  againft 
 thefecret  inftincl:  (no  doubt)  of  his  own  Minde,  that  his  Soul  is  as  theSoul  of  a 
 Beaft,  Mortal  and  corruptible  with  the  Body  i  Againft  which  barbarous  Opinion, 
 their  own  Atheifm  is  a  very  ftrong  Argument  5  For  were  not  the  Soul  a  Nature 
 fep arable  from  the  Body ,  how  could  it.  enter  into  difcourfe  of  things  meerly  Spiritual,  and 
 nothing  at  all  pertaining  to  the  Body  ?  Surely,  the  Soul  were  not  able  to  conceive  any  thing 
 of  Heaven,  no  not  fo  much  as  to  diftute  againft  Heaven,  and' againft  God,  if  there  were 
 not  in  it  fomewhat  Heavenly,  and  derived  from  Cod. 
 
 The  laft  which  have  received  ftrength  and  encouragement  from  the  Reformers, 
 xeP}apiftsi  againft  whom,  although  they  are  moft  bitter  enemies,  yet  unwittingly 
 they  have  given  them  great  advantage.  For  what  can  any  enemy  rather  defire,  then 
 the  breach  and  diffention  of  thofe  which  are  Confederates  againft  him  i  Wherein  they 
 aire  to  remember,  That  if  our  Communion  with  Papifls  in  fome  few  Ceremonies  dp 
 
 fo 
 
—  "        -   ■    -       I 
 
 George  Cranmers  Letter  to  Mr.  Richard  Hooker.  ^5 
 
 fo  much  ftrengthen  them,  as  is  pretended,  How  much  more  doth  this  Divifion  and 
 Rent  among  ourfelves,  efpecialJy  feeing  it  is  maintained  to  be,  not  in  light  Matters 
 onely,  but  even  in  Mattel' of  Faith  and  Salvation  i  Which  over-reaching  Speech  of 
 theirs,  becaufeitis  fo  open  to  advantage  for  the  Barfowijl  and  the  Papifi,  *ve  are  to 
 with  and  hope  for,  that  they  will  acknowledge  it  to  have  been  fpoken  rather  in  heat 
 of  affe&ion,  then  with  foundnefs  of  judgment ;  and  that  through  their  exceeding 
 love  to  that  Creature  of  Discipline  which  themfelves  have  bred,  nourifhed,  and  main^ 
 tained,  their  mouth  in  commendation  of  her,  did  foon  overflow. 
 
 From  hence  you  may  proceed  (but  the  means  of  connexion  I  leave  toyourfelf) 
 to  another  Difcourfe,  which  I  think  very  meet  to  be  handled,  either  here  or  elfwhere 
 at  large  -,  the  parts  whereof  may  be  thefe. 
 
 1 .  That  in  this  caufe  between  them  and  us,  Men  are  to  fever  the  proper  and  ef- 
 fential  Points  in  Controverfie,  from  thofe  which  are  accidental.  The  moft  eflential 
 and  proper  are  thefe  two  \  Overthrow  of  Epfcopal,  Eretfion  of  Presbjterial  Authority, 
 But  in  thefe  two  Points  whofoever  joyneth  with  them,  is  accounted  of  their  number  - 
 whofoever  in  all  other  Points  agreeth  with  them,  yet  thinketh  the  Authority  of  Bifhops 
 not  unlawful,  and  of  Elders  not  neceffary,  may  juftly  be  fevered  from  their  retinue. 
 Thofe  things  therefore  which  either  in  the  Perfons,  or  in  the  Laws  and  Orders  them- 
 felves are  faulty,  may  be  complained  on,  acknowledged,  and  amended ;  yet  they  no 
 whit  the  nearer  their  main  purpofe  :  For  what  if  all  Errors  by  them  fuppofed  in  our 
 Liturgy  were  amended,  even  according  to  their  own  hearts  dehre  •,  if  Non-Refidence, 
 Pluralities,  and  the  like,  were  utterly  taken  away ;  are  their  Lay-Elders  therefore 
 prefently  authorifed,  or  their  Soveraign  Ecclefiaflical  J-urifditfion  eftablifhed  i 
 
 But  even  in  their  complaining  againft  the  outward  and  accidental  Matters  in 
 Church-Government,  they  are  many  ways  faulty,  i.  In  their  end  which  they  pro- 
 pofe  to  themfelves.  For  in  declaiming  againft  abufes,  their  meaning  is  not  to  have 
 them  redrefled,  but  by  difgracing  the  prefent  State  to  make  way  for  their  own  Difci- 
 pline. As  therefore  in  Venice^  if  any  Senator  fhould  difcourfe  againft  the  Power  of 
 their  Senate,  as  being  either  too  Soveraign  or  too  weak  in  Government,  with  purpofe 
 to  draw  their  Authority  to  a  Moderation,  it  might  well  be  fuflfered  5  but  not  fo,  if  it 
 mould  appear  he  fpake  with  purpofe  to  induce  another  State  by  depraving  the  prefent  : 
 So  in  all  Caufes  belonging  either  to  Church  Or  Commonwealth,  we  are  to  have  re- 
 gard, what  minde  the  Complaining  part  doth  bear,  whether  of  Amendment  or  In- 
 novation, and  accordingly,  either  to  fufter  orfupprefs  it.  Their  Objection  therefore 
 is  frivolous,  why  may  not  Men Jpeak  againft  Abufes  ?  Yes  5  but  with  defire  to  cure 
 the  Part  affected,  not  :o  deftroy  the  Whole.  2.  A  fecond  fault  is  in  their  manner  of 
 Complaining,  not  onely  becaufe  it  is  for  the  moft  part  in  bitter  and  reproachful  terms, 
 but  alio  it  is  to  the  common  people ,  Who  are  fudges  incompetent  and  inefficient,  both 
 to  determine  any  thing  amifi  ;  and  for  want  of  skill  and  authority,,  to  amend  it.  Which 
 alfo  difcovereth  their  intent  and  purpofe  to  be  rather  deftrudHve  then  corrective. 
 3.  Thirdly,  Thofe  very  Exceptions  which  they  take,  are  frivolous  and  impertinent. 
 Some  things  indeed  they  accufe  as  impious,  which  if  they  may  appear  tobefuch, 
 God  forbid  they  fhould  be  maintained. 
 
 Againft  the  reft  it  is  onely  alledged,  That  they  are  idle  Ceremonies  without  ufe, 
 and  that  better  and  more  profitable  might  be  devifed  5  wherein  they  are  doubly  de- 
 ceiv'd  :  For  neither  is  it  a  fufficient  Plea  to  fay,  This  muft  give  place,  becaufe  a  bet- 
 ter may  be  devifed  5  becaufe  in  our  judgments  of  better  and  worfe,  we  oftentimes 
 conceive  amifs,  when  we  compare  thofe  things  which  are  in  device,  with  thofe  which 
 are  in  practice :  For  the  Imperfections  of  the  one  are  hid,  till  by  time  and  try al  they  be 
 d/f covered;  the  others  are  already  manifeft  and  open  to  all.  Eut  laft  of  all,  (which  is 
 a  Point  in  my  Opinion  of  great  regard,  and  which  I  am  defirous  to  have  enlarg'd) 
 they  do  not  fee  that  for  the  moft  part  when  they  ftrike  at  the  State  Ecclefiaflical,  they 
 fecretly  wound  the  Civil  State  :  For  Perfonal  Faults,  What  can  be  (aid  againft  the 
 Churchy  which  may. not  alfo  agree  to  the  Commonwealth  f  In  both  Statefmen  have  al- 
 ways been,  and  will  be  always,  Men,  fometimes  blinded  with  Error,  moft  commonly 
 perverted  by  Paffions:  Many  unworthy  have  been  and  are  advanced  in  both,  many 
 woithy'npt  regarded.  And  as  for  abufes  which  they  pretend  to  be  in  the  Laws  them- 
 felves, whep-  they  inveigh  againft  Non-Re fide nee,  do  they  take  it  a  matter  lawful  01 
 A  .        expedient 
 
i6        George  Cranmers  Letter  unto  Mr.  Richard  Hooker. 
 
 expedient  in  the  Civil  State,  for  a  Man  to  have  a  great  and  gainful  Office  in  the  North, 
 hunfelf  continually  remaining  in  the  South?  He  that  hath  an  office,  let  him  attend  his 
 ,  fjice.  When  they  condemn  Plurality  of  Livings  Spintuaho  the  Pit  of  Hell  -,  what 
 think  thuy  of  Infinite  ok  Temporal  Promotions  ?  By  the  Great  Philosopher,  Pol.  lib.  2. 
 cap.  9.  it  is  forbidden  as  a  thing  moll:  dangerous  to  Commonwealths,  that  by  the 
 fame  Man  many  gi  eat  Offices  fhould  be  exercifed.  When  they  deride  our  Ceremonies 
 as  vain  and  frivolous,  were  it  hard  to  apply  their  Exceptions,  even  tothofe  Civil 
 Ceremonies  which  at  the  Coronation,  in  Parliament,  and  all  Courts  ofzfnfticc  are  ufed  * 
 Were  it  hard  to  argue,  even  againft  Circumcifion,  the  Ordinance  of  Cod,  as  being  a 
 cruel  Ceremony  i  Againft  the  Pafover,  as  being  ridiculous  3  mould  be  girt,  a 
 ftaff  iu  their  hand,  to  eat  a  Lamb  ? 
 
 To  conclude:  You  may  exhort  the  clergy,  (or,  what  if  you  direct  your  Conclu- 
 sion not  to  the  Clergy  in  general,  but  onely  to  the  Learned  in  or  of  both  Univcrfities  ?) 
 You  may  exhort  them  to  a  due  coniideration  of  all  things,  and  to  a  right  eft eem  and 
 valuing  of  each  thing  in  that  degree  wherein  it  ought  to  ftand :  For  it  oftentimes  fallcth 
 out,  that  what  Men  have  either  devi fed  themf elves,  or  greatly  delighted  in  -,  the  price 
 and  the  excellency  thereof,  they  do  admire  above  defert.  The  chiefeft  labor  of  a  Chriflian 
 mould  be  to  know;  of  a  Mmifier,  to  Preach  Chn ft  crucified:  In  regard  whereof,  noc 
 onely  worldly  things,  but  things  otherwife  precious,  even  the  Difcipline  it  felf,  is  vile 
 and  bafe.  Whereas  now,  by  the  heat  of  Contention,  and  violence  of  AfTe&ion,  the 
 Zeal  of  Men  towards  the  one,  hathgreatly  decayed  their  love  to  the  other.  Here- 
 unto therefore  they  are  to  be  exhorted,  to  Preach  Chrifi  crucified,  the  Mortification  of 
 the  Flefh,  the  Renewing  of  the  Spirit  •,  not  thofe  things  which  in  time  of  Strife  feem 
 precious,  but  (Paflions  being  allayed)  are  vain  and  childifh. 
 
 Geo.    Ckanmer. 
 
 This  Epitaph  was  long  fince  prefented  to  the  World  in 
 
 Memory  of  Mr.  Hooker  ^  by  Sir  William  Cooler  j  who  alio  built  him 
 a  fair  Monument  in  Borne-Church ,  and  acknowledges  him  to  have 
 been  his  Spiritual  Father. 
 
 T£)ott§i)  notions  can  tie 
 £poUc&ojtijyl)tsfame, 
 
 ^nDeaftemetnbjanccot  tljat 
 precious  ifranie, 
 
 JUDICIOUS  Hooker  .     tl)0Uglj 
 
 tijis  cod  be  Cpent 
 £m  Dim,  tijat  ijati)  a  Hailing 
 
 0J)onwnent 
 3n  l)&  ottm  26cofts  ;  pet, 
 
 ongljtxbetoeweis, 
 3if  not  t)tsi  mmti)  y  pet  mx 
 
 3&efpectftilnef& 
 Cimtcfcectemoniesljenmfn^ 
 
 tain'D:  3£Qentt$? 
 »t)out  auceremonpOjottlD 
 
 tjetHe? 
 saasitbecanfc  q&  %ifz  ana 
 
 2>eatDfl)QttU)be 
 
 26otl)  equal  patterns  of  $it* 
 
 mtlttp  i 
 &>i,  ttjat  perhaps  t$i$  ontflp 
 
 glojiousone 
 »isabobe  au,  to  ask,  m\)v 
 
 Dai*  t)c  none? 
 Pet  l)e  tljat  lap  Co  long  ote 
 
 fcnrelplott), 
 3>oi$  notb  pjcfctt'fc  to  greats 
 
 er^onozsgo. 
 ambitious  men,  leaw  Dence 
 
 tobemojeMe; 
 ^umilitp  lis  tl)e  true  boap  to 
 
 wfe  * 
 #nt>  d5ot>  m  mettjis  %tttm 
 
 Dibinfpire, 
 %o  m  tm  tmmble  fl^an , 
 
 jtienb  fit  np  tjtsDer* 
 
 w.c. 
 
TO  THE 
 
 Moil  Reverend 
 
 . 
 
 in  Go  d}  my  very  good  Lord,  the  Lord  Archbifhop  of 
 Canterbury   his  Grace , 
 Trimate  and  Metropolitan  of  all  E 3*{Jj  L  A  ^(T>^ 
 
 . 
 
 fOft  Reverend  in  Chrift,  the  long  continued,  The  c^c  * 
 and  more  thenordinary  favor,  which  hither-  g/3  t£ 
 to  your  Grace  hath  been  pleafed  to  (hew  to-  c°ure 
 wards  me,  may  juftly  claim  at  my  hands 
 fome  thankful  acknowledgment  thereof.  In 
 which  confideration,  as  alio  for  that  I  embrace  willingly  the 
 ancient  received  courfe,  and  conveniency  of  that  Difcipline, 
 which  teacheth  inferior  Degrees  and  Orders  in  the  Church 
 of  God,  to  fubmit  their  Writings  to  the  fame  Authority, 
 from  which  their  allowable  dealings  whatfoever,  in  fuch 
 affairs,  muft  receive  approbation ,  I  nothing  fear  but  that 
 youraccuftomed  clemency  will  take  in  good  worth,  the  offer 
 of  thefe  my  fimple  and  mean  Labors ,  beftowed  for  the 
 neceffary  juftification  of  Laws  heretofore  made  queftion*. 
 able ,  becaufe,  as  I  take  it,  they  were  not  perfectly  under- 
 ftood :  For  furely,  I  cannot  finde  any  great  caufe  of  juft 
 complaint,  that  good  Laws  have  fo  much  been  wanting  un- 
 to us,  as  we  to  them.  To  feek  Reformation  of  evil  Laws,  is  a 
 commendable  endeavor  •  but  for  us  the  more  neceffary,  is  a 
 fpeedy  redrefs  of  our  felves.  We  have  on  all  fides  loft  much  of 
 our  firft  fervency  towards  God ;  and  therefore  concerning 
 our  own  degenerated  ways,  we  have  reafon  to  exhort  with 
 St.  Qregory,  co«p  >W  #>»/*•?*,  Let  us  return  again  unto  that  QKg.K*u 
 which  we  fometime  mre  -    but  touching  the  exchange  of 
 
 B  Laws 
 
The  Efiftle  Dedicatory. 
 
 Laws  in  Practice,  with  Laws  in  Device,  which,  they  fay, 
 are  better  for  the  State  of  the  Church,  if  they  might  take 
 place,  the  farther  we  examine  them,  the  greater  caufe  we 
 finde  to  conclude  p*»»hV  °*«pA^  ah  hough  we  continue  the  fame 
 vteare,  the  harm  i*  not  great.  Thefe  fervent  Reprehenders 
 of  things  eftablifhed  by  Publick  Authority,  are  always  con- 
 fident and  boldfpirited  men.  But  their  confidence  for  the 
 moft  part  rifeth  from  too  much  credit  given  to  their  own 
 wits,  for  which  caufe  they  are  feldom  free  from  Error,  The 
 Errors  which  we  feek  to  reform  in  this  kinde  of  men,  are 
 fuch  as  both  received  at  your  own  hands  their  firfl  wound, 
 and  from  that  time  to  this  prefent,  have  been  proceeded  in 
 with  that  Moderation,  which  ufeth  by  Patience  to  fupprefs 
 boldnefs,  and  to  make  them  conquer  that  fuffer.  Wherein 
 confidenng  the  mature  and  kinde  of  thefe  Controversies, 
 the  dangerous  fennels  whereumo  they  were  likely  to  grow, 
 and  ho^' many  ways  we  have  been  thereby  taught  Wit 
 dom,  I  may  boldly  aver  concerning  the  firfl,  drat  as  the 
 weightier!:  conflicts  the  Church  hath  had,  were  thofe  which 
 touched  the  Head,  the  Perfon  of  our  Saviour  Chrift ;  and 
 the  next  of  importance,  thofe  questions  which  are  at  this 
 day  between  us  and  the  Church  of  %ome,  about  the  Actions 
 of  the  Body  of  the  Church  of  God .  fo  thefe  which  have 
 laftly  fprUng  up  from  Complements,  Rites,  and  Ceremonies 
 of  Church  Anions,  are  in  truth,  for  the  greatest  part,  fuch 
 filly  things,  that  very  eafinefs  doth  make  them  hard  to  be 
 difputed  of  in  ferious  manner.  Which  alfo  may  feem  to 
 be  the  caufe,  why  divers  of  the  Reverend  Prelacy,and  other 
 moft  judicious  men,  have  efpecially  beftowed  their  pains 
 about  the  Matter  of  Jurifdiction.  Notwithstanding,  led 
 by  your  Graces  example,  my  felf  have  thought  it  convex 
 nient  to  wade  through  the  whole  Caufe ,  following  that 
 method  which  fearcheth  the  Truth  by  the  caufes  of  Truth. 
 Now  if  any  marvel,  how  a  thing  in  it  felf  fo  weak,  could 
 import  any  great  danger,  they  muft  consider  not  fo  much 
 howfmall  the  fpark  is  that  fliethup,  as  how  apt  things  about 
 it,  are  to  take  fire.  Bodies  Politick  being  subject  as  much  as 
 
 Natural, 
 
The  EpiBle  Dedicatory. 
 
 Natural,  to  diffolution,  by  divers  means  ?-  there  are  Un- 
 doubtedly more  eflates  overthrown  through  difeafes,  bred 
 within  themfelves,  then  through  violence  from  abroad  .  be- 
 caufe  our  manner  is  always  to  call:  a  doubtful  ;and  a  more 
 fufpicious  eye  towards  that,  over  which  we  know  we  have 
 leaft  power:  And  therefore,  the  fear  of  External  dangers, 
 caufeth  forces  at  home  to  be  the  more  united.  It  is  to  all  forts 
 a  kinde  of  Bridle,  it  maketh  vertuous  Mindes  watchful ,  ft 
 holdeth  contrary  Difpofitions  in  fufpence,  and  it  fetteth  thofe 
 Wits  on  work  in  better  things,  which  could  be  elfe  imploy- 
 ed  in  worfe ;  whereas  on  the  other  fide,  domeftical  Evils  , 
 for  that  we  think  we  can  mafter  them  at  all  times,  are  often 
 permitted  to  run  on  forward,  till  it  be  to©  late  to  recal  them. 
 In  the  mean  while. the  Commonwealth  is  not  onely  through 
 unfoundnefs  fo  far  impaired,  as  thofe  evils  chance  to  prevail  - 
 but  farther  alfo,  through  oppofitien  arifing  between  the  un- 
 found  parts  and  the  found,  where  each  endeavoreth  to  draw 
 evermore  contrary  ways,  till  deftrudlion  in  the  end,  bring 
 the  whole  to  mine. 
 
 To  reckon  up  how  many  Caufes  there  are,  by  force 
 whereof  Divifions  may  grow  in  a  Commonwealth,  is  not 
 here  necedary .  Such  as  rife  from  variety  in  Matter  of  Re- 
 ligion, are  not  onely  the  farthefl  fpred,  becaufe  in  Religion 
 all  men  prefume  themfelves  intereffed  alike,  but  they  are  al- 
 fo for  the  moft  part,  hotlier  profecuted  and  purfued  then 
 other  ftrifes »  for  as  much  as  coldnefs,  which  in  other  Con- 
 tentions, may  be  thought  to  proceed  from  Moderation,  is 
 not  in  thefe  fo  favorably  conftrued.  The  part  which  in  this 
 prefent  quarrel,  ftriveth  againft  the  Current  and  Stream  of 
 Laws,  was  a  long  while  nothing  feared,  the  wifeft  content- 
 ed not  to  call  to  minde  how  Errors  have  their  effect,  many 
 times  not  proportioned  to  that  little  appearance  of  Reafon, 
 whereupon  they  would  feem  built,  but  rather  to  the  vehe- 
 ment affection  or  fancy  which  is  caft  towards  them,and  pro- 
 ceeded from  other  Caufes.  For  there  are  divers  Motives 
 drawing  men  to  favor  mightily  thofe  Opinions,  wherein 
 their  Perfwafions  ajre  but  weakly  fetled  •  and  if  the  Pafsions 
 
 A  %  of 
 
The  EfWe  ^Dedicatory. 
 
 of  the  Minde  be  flrong,  they  eafily  fophifticate  the  Under- 
 {landing ,  they  make  it  apt  to  believe  upon  very  (lender 
 warrant,  and  to  imagine  infallible  Truth,  where  fcarce  any 
 probable  (hew  appeareth. 
 
 Thus  were  thofe  poor  feduced  Creatures,  Hacquet  and 
 bis  other  two  adherents,  whom  I  can  neither  fpeaknor  think 
 of,  but  with  much  commiseration  and  pity.  Thus  were 
 they  trained  by  fair  ways  firft,  accompting  their  own  ex- 
 traordinary love  to  his  Difcipline ,  a  token  of  Gods  more 
 then  ordinary  love  towards  them.  From  hence  they  grew 
 to  a  ftrong  conceit,  that  God  which  had  moved  them  to  love 
 his  Difcipline,more  then  the  common  fort  of  men  did,  might 
 have  a  purpofe  by  their  means  to  bring  a  wonderful  work  to 
 pafs,  beyond  all  mens  expectation  ■  for  the  advancement  of 
 the  Throne  of  Difcipline  by  fome  Tragical  Execution,  with 
 the  particularities,  whereof  it  was  not  fafe  for  their  Friends 
 to  be  made  acquainted  •  of  whom,  they  did  therefore  but 
 covertly  demand,  what  they  thought  of  extraordinary  Mo- 
 tions of  the  Spirit  m  thefe  days  5  and  withal  requeft  to  be 
 commended  unto  God  by  their  Prayers,  whatfoever  mould 
 be  undertaken  by  Men  of  God,  in  meer  Zeal  to  his  Glory, 
 and  the  good  of  his  diftreiled  Church.  With  this  unufual 
 and  ftrange  courfe  they  went  on  forward,  till  God,  in  whofe 
 heavier!  worldly  Judgments,  I  nothing  doubt,  but  that  there 
 may  lie  hidden  Mercy,  gave  them  over  to  their  own  Inven- 
 tions, and  left  them  made,  in  the  end,  an  example  for  Head- 
 ftrong  and  Inconfiderate  Zeal,no  lefs  fearful  then  Jchitopbel, 
 for  Proud  and  Irreligious  Wifdom.  If  a  fpark  of  Error 
 have  thus  far  prevailed,  falling  even  where  the  Wood  was 
 green,  and  fartheft  off,  to  all  mens  thinking,  from  any  in- 
 clination unto  furious  Attempts,  muft  not  the  peril  thereof, 
 be  greater  in  men  whofe  mindes  are  of  themfelves  as  dry 
 fewel,  apt  beforehand  unto  Tumults,  Seditions,  and  Broyls  •' 
 But  by  this  we  fee  in  a  Caufe  of  Religion,  to  how  defperate 
 adventures,  men  will  (train  themfelves  for  relief  of  their  own 
 part,  having  Law  and  Authority  againft  them. 
 
 Furth 
 
 er^ 
 
The  Epittle  Dedicatory. 
 
 Ecclcf. 
 
 Furthermore,  Let  not  any  man  think,  that  in  fuch  DL 
 virions',  either  part  can  free  it  'felf  from  inconveniencies 
 fuftained  not  onely  through  a  kinde  of  Truce  •  which  Ver- 
 tue  on  both  fides,  doth  make  with  Vice,  during  War  be- 
 tween Truth  and  Error  •  but  alfo,  in  that  there  are  hereby 
 fo  fit  occafions  miniftred  for  men  to  purchafe  to  themfelves 
 welwillers  by  the  colour,  under  which  they  oftentimes  pro- 
 fecute  quarrels  of  Envy  or  Inveterate  Malice,  and  efpecial- 
 ly,  becaufe  Contentions  were  as  yet  never  able  to  prevent 
 two  Evils :  T  he  one  a  mutual  exchange  of  unfeemly  and 
 unjuft  difgraces,  offered  by  men,  whofe  Tongues  and  Paf- 
 fions  are  out  of  rule  •  the  other,  a  common  hazard  of  bodi, 
 to  be  made  a  prey  by  fuch  as  ftudy  how  to  work  upon  all 
 Occurrents,  with  moft  advantage  in  private.  I  deny  not 
 therefore,  but  that  our  Antagonifts  in  thefe  Controverfies, 
 may  peradventure  have  met  with  fome,  not  unlike  to  ltha*  s*lp-  Seleu 
 
 •  1  •     1      M       1  1"  i    •       riM  Vi  Epift.  Hift. 
 
 c iusy  who  mightily  bending  himlelf  by  all  means  againft  the 
 Herefie  of  Trifcillian,  (the  hatred  of  which  one  Evil,  was 
 all  the  Vcrtue  he  had)  became  fo  wife  in  the  end,That  every 
 man,  careful  of  Vertuous  Converfations,  ftudious  of  Scrip- 
 ture,, and  given  unto  any  abftinence  in  Diet,  was  fet  down 
 in  his  Kalender  of  fufpeeled  Prifcillianifts ,  for  whom  it 
 fhould  be  expedient  to  approve  their  foundnefs  of  Faith,  by 
 amorelicencious  and  loole  behavior.  Such  Proclors  and 
 Patrons  the  Truth  might  fpare  :  Yet  is  not  their  grofTnefs 
 fo  intolerable,  as  on  the  contrary  fide ,  the  fcurnlous  and 
 more  then  Satyrical  immodefty  of  Martinifm  •  the  firft 
 publifhed  Schedules  whereof,  being  brought  to  the  hands  of 
 a  grave  and  a  very  Honorable  Knight,  with  fignification 
 given,  that  the  Book  would  refrefh  his  fpirits,  he  took  it, 
 favv  what  the  Title  was,  read  over  an  unfavory  fentenee  or 
 two,  and  delivered  back  the  Libel  with  this  Anfwer.  I 
 amforry  you  are  of  the  minde  to  be  folaced  with  thefe  /ports, 
 and jorrier  you  have  herein  thought  mine  affeBion  to  he  like  your 
 own.  But  as  thefe  fores  on  all  hands  lie  open,  fo  the  deep- 
 eft  wounds  of  the  Church  of  God,  have  been  more  foftly 
 and  clofely  given.  It  being  perceived,  that  the  Plot  of  DrfcU 
 
 pline^ 
 
The  Efiflle  Dedicatory* 
 
 pline  did  not  oncly  bend  it  felf  to  reform  Ceremonies,  but 
 ieek  farther  to  erect  a  popular  authority  of  Elders,  and  to 
 take  away  Epifcopal  Jurifdiction,  together  with  all  other 
 Ornaments  and  means,  whereby  any  difference  or  inequa- 
 lity is  upheld  in  the  Ecclefiaftical  Order  .  towards  this  de- 
 itructive  part,  they  have  found  many  helping  hands,  divers 
 although  peradventure  not  willing  to  be  yoked  with  Elder- 
 fhips,  yet  contented  (for  what  intent  God  doth  know)  to 
 uphold  oppofition  againft  Bifhops,  not  without  greater 
 hurt  to  the  courfe  of  their  whole  proceedings  in  the  bufinefs 
 of  God  and  Her  Majefties  fervice ,  then  otherwife  much 
 more  weighty  Adverfaries  had  been  able  by  their  own  power 
 to  have  brought  to  pafs.  Men  are  naturally  better  contented 
 to  have  their  commendable  actions  fuppreft,  then  the  con- 
 trary much  divulged.  And  becaufe  the  Wits  of  the  multi- 
 tude are  fuch,  that  many  things  they  cannot  lay  hold  on  at 
 once,  but  being  poffeft  with  fome  notable  either  diflike  or 
 liking  of  any  one  thing  whatfoever,  fundry  other  in  the 
 mean  time  may  efcape  them  unperceived ;  Therefore  if  men 
 defirous  to  have  their  Vertues  noted ,  do  in  this  refpect 
 grieve  at  the  fame  of  others,  whofe  glory  obfcureth  and 
 darkneth  theirs,  it  cannot  be  chofen,  but  that  when  the  ears 
 of  the  people  are  thus  continually  beaten  with  exclamations 
 againft  abufes  in  the  Church  •  thefe  tunes  come  always  inoft 
 acceptable  to  them,  whofe  odious  and  corrupt  dealings  in 
 fecular  affairs,  both  pafs  by  that  mean  the  more  covertly ; 
 and  whatfoever  happen,  do  alfo  the  leaft  feel  that  fcourge 
 of  vulgar  imputation ,  which  notwithstanding  they  moft 
 deferve.  All  this  confidered,  as  behovcth,  the  fequel  of 
 duty  on  our  part,  is  onely  that  which  our  Lord  and  Saviour 
 requireth ,  harmlefs  Difcretion ,  the  wifdom  of  Serpents 
 tempered  with  the  innocent  meeknefs  of  Doves :  For  this 
 World  will  teach  them  wifdom,  that  have  capacity  to  ap- 
 prehend it.  Our  wifdom  in  this  cafe  muft  be  fuch,  as  doth 
 not  propofe  to  it  felf  TO'  ^«  our  own  particular,  the  partial 
 and  immoderate  defire  whereof,  poyfoneth  wherefoever  it 
 taketh  place:  But  the  fcope  and  mark  which  we  are  to  aim 
 
 at, 
 
The  Epislle  Dedicatory. 
 
 at,  is  Is  kswov  thepublick  and .commbivgjaod  of  all  t  for  the 
 eafier  procurement  whereof  our  diligence  muft  fearch  out 
 all  helps  and  furtherances  of  direction  g)  which  Scripture^ 
 Counlels,  Fathers,  Hiftories,  the  Laws  and  Practices  fcf 
 all  Churches,  the  mutual  Conference  of  all  Mens  Col- 
 lections and  Obfervations  may  afford  r  Our  induftry  muft 
 even  anatomize  every  Particle  of  that  Body,  which  we  are 
 to  uphold  found  \  and  becaufe,  be  it  never  fo  true  which  we 
 teach  the  World  to  believe,  yet  if  onceitheir  affections  begia 
 to  be  alienated,  a  fmall  thing  perfwadeth  them  to  change 
 their  opinions,  it  behoveth,  that  we  vigilantly  note  and  pre- 
 vent by  all  means  thofe  evils,  whereby  the  hearts  of  men  are 
 loft;  which  evils  for  the  moft  part  being  perfonal,  do  arm 
 in  fuch  fort  the  Adverfaries  of  God  and  his  Church  againft 
 us,  that  if  through  our  too  much  neglect  and  fecurity  the 
 fame  mould  run  on ,  foon  might  we  feel  our  eftate  brought 
 to  thofe  lamentable  terms ,  whereof  this  hard  and  heavy 
 fentence  was  by  one  of  the  Ancients  uttered  upon  like  occa- 
 fions.     <Dolens,dico>  gemensdenuncio,  facerdotium  quoddpud  Leg.  c™?. 
 
 •i-         r     'J-     n  •         r>         i  •  iifag.fol.4a1, 
 
 nos  intm  ceciait,  joru  dm /tare  non  potent,  but  the  gracious 
 providence  of  Almighty  God  hath,  I  truft,  put  thefe  Thorns 
 of  Contradiction  in  our  fides,  left  that  mould  fteal  upon  the 
 Church  in  a  {lumber ,  which  now,  I  doubt  not,  but  through 
 his  afsiftance,  may  be  turned  away  from  us,  bending  there- 
 unto our  felves  with  conftancy,  conftancy  in  labor  to  do  all 
 men  good,  conftancy  in  Prayer  unto  God  for  all  men  •  Her 
 efpecially,  whofe  facred  power  matched  with  incomparable 
 goodnefs  of  Nature,  hath  hitherto  been  Gods  moft  happy 
 lnftrument,  by  him  miraculoufly  kept  for  works  of  fo  mira- 
 culous prefervation  and  fafety  unto  others  •  that  as,  T$y  the 
 Sypord  of  (jod  and  Gedeon ,  was  fometime  the  cry  of  the 
 people  of  Ifraely  fo  it  might  defervedly  be  at  this  day  the 
 joyful  Song  of  innumerable  multitudes,  yea,  the  Emblem 
 of  fome  Eftates  and  Dominions  in  the  world,  and  (which 
 muft  be  eternally  confeft  even  with  tears  of  thankfulnefs} 
 the  true  Infcription  ,  Stile,  or  Title  of  all  Churches  as  yet 
 {landing  within  this  Realm,  T$y  the  goodnefs  of  Almighty  (jod,  Hg7.  »«. 
 
 and 
 
The  EpiBle  'Dedicatory. 
 
 andbkfervaripSMzabeth,  wrare.  That  God,  who  is  able  to 
 make  Mortality  immortal,  give  her  fuch  future  continuance 
 ajs  may  be  no  lefs  glorious  unto  all  Pofterity,  then  the  days 
 tf  Her  Regiment  paft  have  been  happy  unto  our  felves- 
 and  for  his  moft  dear  Anointeds  fake,  grant  them  all  pro- 
 fperity^,  whofe  Labors,  Cares,  andCounfels,  unfeignedly 
 are  referred  to  Her  endlefs  welfare,  through  his  unfpeakable 
 mercy:,  unto  whom  we  all  owe  everlafting  praife.  In  which 
 defire  1  will  here  reft,  humbly  befeeching  your  Grace,  to 
 pardon  my  great  boldnefs,  and  God  to  multiply  his  Blefsings 
 upon  them  that  fear  his  Name. 
 O'l  - '  ■ 
 
 Hi' 
 
 i 
 ,  t  ' 
 
 £.       j  our  Ljraces  in  all  duty. 
 
 :■■'       .  -  ■  •    ■  \ 
 
 i:    .  •■• 
 
 "-'     ^  "D  TT 
 
 Richard    Hooker. 
 
 3113  31 
 
 ! 
 
 : 
 
 __-____-—-.  tllOl Jf 
 
 I 
 
 .  - 
 
 A 
 
 . 
 
 ■  ■ 
 
A 
 
 PREFACE 
 
 To  them  that  fcek  (as  they  term  it) 
 
 The  Reformation  of  Lumps  and  Orders  Ecclefiaftical, 
 
 IN  THE 
 
 Church  of  England. 
 
 Hough  for  no  other  caufe,  yet  for  this,  That  Pofierity  may  how  we 
 have  not  loofly  through  filence,  permitted  things  to  paf  away  as  in  a. 
 Dream,  there  fhall  he  for  Mens  information  extant  thus  much  con- 
 cerning the  prefcntflate  of  the  Church  of  God,  eftahlifhed  amongft 
 us ,  and  their  careful  endeavor  which  would  have  upheld  the  fame. 
 At  jour  hands,  beloved  in  our  Lord  and  Saviour  $efusChrift,  (for 
 in  him  the  love  which  we  hear  unto  all  that  would  butfeem  to  be  born 
 of  him,  it  is  not  the  Sea  of  your  Gall  and  Bitternef?  that  fhall  ever 
 drown)   I  have  no  great  caufe  to  look  for  other,  then  the  f elf- fame  portion  and  lot ,  which 
 your  manner  hath  been  hitherto  to  lay  on  them  that  concur  not  in  Opinion  and  Sentence 
 with  you.     But  our  hope  is,  that  the  God  of  Peace  fhall  (notw it h (landing  mans  nature, 
 too  impatient  of  contumelious  malediction)   enable  us  quietly,  and  even  gladly  tofuffer 
 all  things  for  that  work  fake,  which  we  covet  to  perform.     The  wonderful  zeal  and  fervor 
 wherewith  ye  have  withftoodthe  received  Orders  of  this  Church,  was  the  fir (t  thing  which 
 caufedme  to  enter  into  confideration ,  Whether  (as  all  your  publifhed  Books  and  Writings 
 peremptorily  maintain)  every  Chriflian  man  fearing  God,  (land  bound  to  joyn  with  you- 
 for  the  fut her ance  of  that  which  ye  term  The  Lords  Difcipline.     Wherein  I  mu(l  plainly 
 confefi  unto  jou,  that  before  I  examined  your  fundry  Declarations  in  that  behalf,  it  could 
 not  fettle  in  my  head  to  think,  but  that  undoubtedly  fuch  numbers  of  otherwife  right  well- 
 affecJcd  and  mo(l  religioufly  enclined minds,  had  fome  marvellous  reafonable  enducements 
 which  led  them  with  jo  great  earneftnefi  that  way.     But  when  once,  as  near  as  my  (lender 
 ability  would  ferve,  I  had  with  travel  and  care  performed  that  part  of  the  Jpofiles  ad- 
 vice and  counfel  in  fuch  cafes,  whereby  he  willeth  to  try  all  things,  and  was  come  at  the 
 length  fo  far,  that  there  remained  only  the  other  claufe  to  befatisfied,  wherein  he  concludetb, 
 that  what  good  is,  muft  be  held :  There  was  in  my  poor  under fiandmg  no  remedy,  but  U 
 fet  down  this  as  my  final  refolute  perfwafion.    Surely,  the  prefent  Form  of  Church  Go- 
 vernment, which  the  Laws  of  this  Land  have  eftablifhed,  is  fuch,  as  no  Law  of  God, 
 norReafon  of  Man  hath  hitherto  been  alledged  of  force,  fufficient  to  prove  they  do 
 ill,  who  to  theuttermoft  of  their  power,  withftand  the  alteration  thereof.    Contrary 
 wife,  The  other,  which  inftead  of  it,  we  are  required  to  accept,  is  onely  by  Error  and 
 mifconceipt,  named  the  Ordinance  of  JefusChrift,  no  one  Proof  as  yet  brought  forth, 
 whereby  it  may  clearly  appear  to  be  fo  in  very  deed.     The  Explication  of  which  tw» 
 things,  I  have  here  thought  good  to  offer  into  your  own  hands  5  Heartily  befeeehing  you, 
 
 S  even 
 
 The  Caufe 
 and  occafion 
 of  handling 
 thefe  things; 
 and  what 
 might  be      3 
 wifhed  in 
 them  ,  for 
 whofe  fakes 
 fo  much  pains 
 is  taken- 
 
THE    PREFACE. 
 
 even  by  the  McekneJ? of  tfefus  Chrifl,  whom  I  trufi  yelove,  That,  as  ye  tender  the  Peace 
 and guictnefi 'of  this  Church,  if  there  be  in  you  that  gracious  Humility  which  hath  ever 
 been  the  Crown  and  Glory  of  a  chriflianly  dijpofedminde  :  if  your  own  fouls,  hearts,  and 
 
 )am  :.  i. 
 
 Vc 
 
 ties  regard  not  who  it  is  which  Jpeaketh,  but  weigh  onely  what  is  (poken.  Think  not  that 
 ye  read  the  words  of  one  who  bendeth  himfelf  as  an  Adverfary  againfl  the  Truth,  which  ye 
 have  already  embraced,  but  the  words  of  one,  who  defireth  even  to  embrace  together  with  you 
 the  f elf  fame  Truth,  if  it  be  the  Truth;  and  for  that  caufe  (for  no  other,  Godheknowcth) 
 hath  undertaken  the  burthen  font  labor  of  this  painful  kinde  of  Conference.  Tor  the  gainer 
 accefi  whereunto,  let  it  be  lawful  for  me  to  rip  up  the  very  bottom,  how,  and  by  whom 
 your  Difc'qline  was  planted,  at  fuch  time  as  this  age  we  live  in,  began  to  make  fir  ft  trial 
 
 thereof. 
 ThcfirftEtfa-  2.  A I 'oundcr it  had,  whom,  for  mine  own  fart,  I  think  incomparably  the  wifefl  man 
 blifliment  of  t^at  £ver  ffc  French  church  did  injoy,  fi nee  the  hour  it  injoyed  him.  His  bringing  up 
 *iTe  byCKr.  was  in  the  (ludyofthe  Civil  Law.  Divine  knowledge  he  gathered  not  by  hearing  orread- 
 Caitim  "m-  in^fomuch,  asbyteachingcthers.  For  though  thoujands  were  debters  to  him,  as  touching  « 
 clinch' Yhe  knowledge  in  that  kinde,  yet  he  to  none  but  onely  to  God,  the  Author  of  that  moft  blcffed 
 GcnLt;  ar.d  Fountain  The  Book  of  Life,  and  of  the  admirable  dexterity  ofWtt,  together  with  the 
 the  bcginr.ir.s  ^^  r  otyn  ic^rnjngWhich  were  his  Guides ;  till  being  occafionedto  leave  "EnnCe, he fell  at 
 h  amongftour  the  length  upon  Geneva.  Which  City,  the  Bifiop  and  Clergy  thereof,  had  a  little  before 
 fdves.  (as  fome  affirm)  forfaken ,  being  ef  likelihood  frighted  with  the  peoples  fudden  attempt 
 
 for  abolifhment  of  Popifh  Religion -,  the  event  of  which  enterprise,  they  thought  it  not  fife 
 for  themfelves  to  wait  for  in  that  place.     At  the  coming  of  Calvin  thither,  the  form  of  their 
 Civil  Regiment  was  popular,  as  it  continueth  at  this  day:    Neither  King,  nor  Duke,  nor 
 Nobleman  of  any  authority  or  power  over  them,  but  officers  chofen  by  the  people  out  of  them- 
 felves, to  order  allth'mgs  with  publick  confent.     For  Spiritual  Government,  they  had  no 
 Laws  at  all  agreed  upon,  but  did  what  the  Favors  of  their  Souls,  byperfwafion,  could  win 
 them  unto.     Calvin  being  admitted  one  of  their  Preachers  and a  Divinity- Reader  amongfjt 
 them,  conf'dered  how  dangerous  it  was,  that  the  whole  eflate  of  that  Church  fhould  hang 
 ft  ill  onfo  (lender  a  thred,  as  the  liking  of  an  ignorant  multitude  is,  if  it  have  power  to 
 change  whatfoever  it  f elf  liftetb.     wherefore  taking  unto  him  two  of  the  other  Mimfters, 
 for  more  countenance  of  the  action   (albeit  the  reft  were  all  againfl  it)  they  moved,  and 
 intheendperfwaded,  with  much  ado,  the  people  to  binde  themfelves  by  folemn  Oath,  firff, 
 Never  to  admit  the  Papacy  amongflthem  again  ,  and  fecondly,  To  live  in  obedience  unto 
 fuch  Orders  concerning  the  Exercije  of  their  Religion,  and  the  Form  of  their  Fcclefiaflical 
 Government,  as  thofe  their  true  and  faithful  Miniflcrs  of  Gods  Word  had  agreeably  to 
 Scripture  fct  down  for  that  end  andpurpofe.     When  thefe  things  began  to  be  put  in  ure, 
 t hi' people  alfo  (whatcaufes  moving  them  thereunto,  themfelves  befi  know)  began  to  repent 
 them  of  that  they  had  done,  and  irefully  to  champ  upon  the  Bit  they  had  taken  into  their 
 Mouths,  the  rather,  for  that  they  grew  by  means  of  this  Innovation  into  diflike  with  fome 
 Churches  near  about  them,  the  benefit  of  whofe  good  friend/hip,  their  State  could  not  well 
 lack.    It  was  the  manner  of  thofe  times ,   [whether  through  mens  defire,  to  enjoy  alone  the 
 glory  of  their  own  enterprifes,  or  elfe,  becaufe  the  quicknef?  of  their  occafions  requiredpre- 
 fentdifpatch  -J  fo  it  was,  that  every  particular  Church  did  that  within  it  f elf,  which  fome 
 few  of  their  own  thought  good,  by  whom  the  reft  were  all  directed.  Such  number  of  Churches 
 then  being,  though  free  within  themfelves,  yetfmall  common  Conference  before-hand  might 
 have  eajcdtbcm  of  much  after  trouble.     Rut  a  great  inconvenience  it  bred,  That  every  later 
 endeavored  to  be  certain  degrees  more  removed  from  Conformity  with  the  church  of  Rome, 
 then  the  re  (I  before  had  been  5  whereupon  grew  marvellous  great  diflimilitudes,  and  by  rca- 
 fon  thereof,  jealoufies,  heart-burnings,  jars,  and  dif cords  among  (I  them.     Which  notwith- 
 standing might  have  eafily  been  prevented,  if  the  Orders  which  each  church  did  think  fit 
 and  convenient  for  it  (elf,  had  not  fo  peremptorily  been  cflablifhed  under  that  high  com- 
 manding Form,  which  rendred  them  unto  the  people,  as  things  everlaflingly  required  by 
 the  Law  of  that  Lord  of  Lords,  againfl  whofe  Statutes  there  is  no  exception  to  be  taken.    For 
 hy  this  mean  it  came  topafi,  that  one  Church  could  not  but  accufe  and  condemn  another  of 
 difobedience  to  the  Will  of  Chrifl,  in  thofe  things  where  manifefi  difference  was  between 
 
 them  ; 
 
THE  PREFACE. 
 
 them  5  where as  the  [elf- fame  Orders  allowed,  hut  yet  eflablijked  in  more  wary and fufpencs 
 manner,  as  being  to  (land  in  force  till  God fhould  give  the  opportunity  offome  General  Con- 
 ference, what  might  be  be  (I  for  every  of  them  afterwards  to  do :  This,  I  fay,  had  both  pre- 
 vented all  occafion  ef  jufl  diflike  which  others  might  take,  and  refer  ved  a  greater  liberty  un- 
 to the  Authors  themfelves,  of  entring  into  farther  Confutation  afterwards.  Which  though 
 never  jo  nece(fary,  they  could  note  a  ft  ly  mow  admit,  without  fome  fear  of  derogation  from  thar 
 credit:  And  therefore  that  which  once  they  had  done,  they  became  for  ever  after  refolute  to 
 maintain.  Calvin  therefore,  and  the  other  two  his  Ajfociates,  fit  fly  refufmg  toadminifler 
 the  Holy  Communion  to  fuchas  would  not  quietly,  without  contradiction  and  murmur tfubmit 
 themfelves  unto  the  Orders  which  their  Solemn  Oath  had  bound  them  to  obey,  were  in  that 
 quarrel,  b.xmfied  the  Town.  A  few  fears  after  (fuch  was  the  levity  of  that  people)  the 
 places  of  one  or  two  of  their  Miniflers  being  fain  void,  they  were  not  before  fo  willing  to  be 
 rid  of  their  Learned  Paflor,  as  now  importunate  to  obtain  him  again  from  them  who  had 
 Tiven  him  entertainment,  and  which  were  loth  to  part  with  him,  had  not  unrefiflable  earnefi- 
 nefi  been  ufed.  One  of  the  Town- Miniflers  that  flaw  in  what  manner  the  people  were  bent  for 
 the  Revocation  of  Calvin,  gave  him  notice  of  their  affection  in  this  fort.  The  Senate  of  Epift.  Cat.  24. 
 Two  hundred  being  aflembled,  they  all  crave  Calvin.  The  next  day  a  General  Convo- 
 cation ,  they  cry  in  like  fort  again  all :  We  will  have  Calvin,  that  good  and  Learned 
 Man,  Chrifts  Minifter.  This,  faith  he,  when  I  underftood,  I  could  not  chufe  but  praife 
 God  5  nor  was  I  able  to  judge  otherwife,  then  that  this  was  the  Lords  doing,  and  that  it 
 was  maivellous  in  our  eyes  •,  and  that  the  Stone  which  the  Builders  refufed,  was  now  Luk.20. 17. 
 made  the  Head  of  the  Corner.  /The  other  two  whom  they  had  thrown  out  (together  with 
 Calvin)  they  were  content  Jhoula  enjoy  their  exile.  Many  caufes  might  lead  them  to  be  more 
 deflrom  of  him.  Firfl,  His  yielding  unto  them  in  one  thing,  might  happily  put  them  in  hope, 
 that  time  nctld  breed  the  like  eafinef  of  condefcending  further  unto  them :  For  in  his  ab  fence 
 he  had  per fwaded them,  with  whom  he  was  able  to  prevail;  that  albeit,  himfelf  did  better 
 like  of  Common  Bread  to  be  ufed  wtheEuclwift^  yet  the  other  they  rather  (hould  accept, 
 then  caufe  any  trouble  in  the  Church  about  it.  Again,  they  f aw  that  the  name  of  Calvin  wax- 
 ed every  day  greater  abroad,  and  that  together  with  his  fame,  their  infamy  was  fpred,  who 
 hadfo  rafhly  andchiidtfhly  ejected  him.  Be  fides,  it  was  not  unlikely,  but  that  his  credit  in 
 the  World,  might  many  ways  fl and  the  poor  Town  in  great  fie  ad :  As  the  truth  is,  their  Mini- 
 flers Foreign  eflimation  hitherto  hath  been  the  be  [I  (lake  in  their  Hedge.  But  whatfoever  fe- 
 cret  rejects  weri  likely  to  move  them,  for  contenting  of  their  mindes,  Calvin  returned  (as 
 it  hat 'been  another  Tully)  to  his  old  Home.  He  ripely  confidered  how  grofi  athiftgit  were 
 for  men  of  his  quality,  wife  and  grave  men,  to  live  with  fuch  a  multitude,  and  to  be  Tenants 
 at  will  under  them;  as  their  Minifiers,  both  himfelf  and  others  had  been.  For  the  remedy 
 of  which  inconvenience,  he  gave  them  plainly  to  under  (land,  That  if  he  did  become  their 
 Teacher  again,  they  mu(t  be  content  to  admit  a  compleat  Form  of  Difcipline,  which  both  they 
 And  alfo  their  Paflors,flwuld  now  be  folemnly  fworn  to  obfervefor  ever  after :  of  which  Dis- 
 cipline, the  Mam  and  Principal  parts  were  thefe.  A  (landing  Ecclefiaflical  Court  to  be 
 eflabliffjed :  Perpetual  fudges  in  that  Court  to  be  their  Miniflers  ;  others  of  the  people  an- 
 nually choflen  (twice  fo  many  in  number  as  they)  to  be  fudges  together  with  them  in  the 
 fame  Court:  Thefe  two  fort's,  to  have  the  care  of  all  Mens  manners , power  of  determining  of 
 all  kinde  of  Ecclefiaflical  Caufes,  and  authority  to  Convent,  to  Controll,to  Punifh,  as  far  as 
 with  Excommunication,  whomjoever  they  [hould  think  worthy,  none  either  f mall  or  great  ex- 
 ceptcd.This  device, I  fee  not, how  the  wife  (I  at  that  time  living,could  have  bettered,  if  we  duly 
 confider  what  the  prefent  State  of  Geneva  did  then  require :  For  their  Bijhop  andhis  Clergy 
 being  (as  it  is  f aid)  departed  from  them  by  Moon- light;  or  howfoever,  being  departed,  to 
 chufe  in  his  room  any  other  Bifhop,  had  been  a  thing  altogether  impoffible :  And  for  their 
 Miniflers  to  feck,  that  themfelves  alone  might  have  coercive  power  bver  the  whole  Churchy 
 would  perhaps  have  been  hardly  con  flrued  at  that  time.  But  when  fo  frank  an  offerwas  madex 
 that  for  every  one  Mtnifler,  there  [hould  be  two  of  the  people  to  fit  andgive  voice  in  the  Eccle-. 
 fiafltcal  Confiftory,  what  inconvenience  could  they  eaflly  finde  which  themfelves  might  not 
 be  able  always  to  remedy?  Howheit  (as  ever  more  the  fimpler  fort  are,  even  when  they  fee  no 
 apparent  caufe,  jealous,  notwitlflanding,  over  the  fecret  intents  and  pur pofes  bf  ybifermen) 
 this  Propofitton  of  his  didfomewhat  trouble  theni^  of  the  Miniflers  themfelves  which  had 
 flaidbehinde  in  the  City  when  Calvin  wat  gone*  (ome ,uf >on ■knowledge f>f "the  people:  earpe fl 
 intent  to recal him  to  his  place  agam3  had  beforehand  written  ibm  liiur* if  Sti&nifiidni 
 
 E  i  4»4 
 
THE  PREFACE. 
 
 and affured  him  of  their  alleagiance forever  after,  if  it  fhould  like  him  to  hearken  untothat 
 Publick  Suit :  But  yet  mi f doubting  roh  at  might  happen,  if  this  Difcipline  did  go  forward, 
 they  objected  again  ft  it,  the  example  of  other  Reformed  Churches,  living  quietly  and  order- 
 ly without  it.     Some  of  the  chief efi place  and  countenance  amongfi  the  Laity,  profeffed  with 
 greater  fiomach  their  judgments,  that  fuch  a  Difcipline  was  little  better  then  Popijh  Tyranny, 
 dif gulfed  and  tendered  unto  them  under  a  new  Form,  This  fort,  it  may  be,  had  fome  fear  that 
 the  filling  up  of  the  Seats  in  the  Confi (lory  with  fo great  a  number  of  Laymen,  was  but  to 
 pleafe  the  mindes  ef  the  people,  to  the  end,  they  might  think  their  ownfway  fomewhat  •  but 
 when  things  came  to  tryal  of  practice,  their  P  after s  learning,  would  be  at  all  times  of  force 
 to  over-perfwade  fimple  men,  who  knowing  the  time  of  their  own  Prefidentfhip  to  be  but  fhort, 
 would  always  (land  in  fear  of  their  Minifiers  perpetual  authority.  And  among  the  Ministers 
 themf elves,  one  being  fo  far  in  eft  motion  above  the  re  (I,  the  voices  of  the  reft  were  likely  to 
 he  given  for  the  mo(l  port  reft  eel  ively  with  a  kinde  of  fecret  dependency  and  aw :  So  that  in 
 (hew,  a  marvellous  indifferently  compofed  Senate,  Ecclefiafiical  was  to  govern  -,  but  in  effect 
 one  onely  man  fhould,  as  the  Spirit  and  Soul  of  the  refidue,  do  all  in  all.     But  what  did  thefe 
 vainfurmifes  boot  ?   Brought  they  were  now  tofo  ftrait  an  ifju  e,  that  of  two  things ,  they  mu(t 
 chide  one:  Namely,  Whether  they  would  to their  endlefi dij grace,  withridiculouslightnejs 
 difmif  him,  whofe  reftitution  they  had  in  fo  impotent  manner  de fired,  or  elfe  condefcend  un- 
 to that  demand,  wherein  he  was  refolute,  either  to  hove  it,  or  to  leave  them.    They  thought 
 it  better  to  be  fomewhat  hardly  yoked  at  heme,  then  for  ever  abroad  dif credited.   Wherefore, 
 in  the  end,  thofe  Orders  were  on  all  fides  affented  unto,  with  no  left  alacrity  of  minde,  then 
 .4n.Dom.iS4i.  Cities  unable  to  hold  out  longer,  are  wont  to  Jhew  when  they  take  conditions,  fuch  as  likcth 
 him  to  offer  them, which  hath  them  in  the  narrow  fir  eights  of  advantage, Not  many  years  were 
 cverpoffed,  before  thefe  twice- fworn  men  adventured  to  give  their  loft  and  botte (I  off ault  to 
 theFortrefisofthefame  Difcipline,  childifhly  granting  by  common  confent  of  their  whole 
 Senate,  and  that  under  their  Town- Seal,  a  Relaxation  to  one  Bertelier,  whom  the  Elder- 
 fhip  had  Excommunicated :  Further  alfo  decreeing,  with  firange  abfurdity,  that  to  the  fame 
 Senate,  it  fhouldbclong  to  give  final  judgment  in  Matter  of  Excommunication,  andtoab- 
 folve  whom  it  pleafedthem  ^  clean  contrary  to  their  own  former  Deeds  and  Oaths.  The  report 
 of  which  Decree,  being  forthwith  brought  unto  Calvin  $  Before  (faith  he)  this  Decree  take 
 place,  either  my  Blood  or  Banifhment  fhall  fign  it.  Again,  two  days  before  the  Communion 
 fhould  be  celebrated,  this  Jpeech  was  publickly  to  like  effect.   Kill  me,  if  ever  this  hand  do 
 reach  forth  the  things  that  are  holy,  to  them  whom  the  Church  hath  judged  defpifers. 
 Whereupn,  for  fear  of  tumult, the  forenamed  Bertelier  was  by  his  friends  advifed for  that 
 time,  nottoufe  the  liberty  granted  him  by  the  Senate,  nor  toprefenthimfelf  in  the  Church, 
 till  they  faw  fomewhat  further  what  would  enfue.     After  the  Communion  quietly  miniftred, 
 and  fome  likelihood  of  peaceable  ending  of  thefe  troubles,  without  any  more  ado  -7  that  very 
 day  in  the  afternoon,  be  fides  all  mens  expectation,  concluding  his  ordinary  Sermon,  he  telleth 
 them,  That  becaufe  he  neither  had  learned  nor  taught  to  firive  with  fuch  as  are  in  Authority  5 
 therefore  (faith  he)  the  cafe  fo  {landing,  as  now  it  doth,  let  me  ufe  thefe  words  of  the 
 Apoftle  unto  you.  I  commend  you  unto  God,  and  the  Word  of  his  Grace  5  and  fo  bad 
 them  heartily  Adieu.     Itfometimes  cometh  topaft,  that  the  readieft  way  which  a  wife  man 
 bath  to  conquer ,  is  to  fie.     This  voluntary  and  unexpected  mention  of  fudden  departure, 
 caufedprefently  the  Senate  ( for  according  to  their  wonted  manner,  they  (till  continued  onely 
 conftant  inunconftancy)  to  gather  themf  elves  together,  and  for  a  time  tofuftend  their  own 
 Decree,  leaving  things  to  proceed  as  before,  till  they  had  heard  the  judgment  of  Four  Hel- 
 vetian Cities,  concerning  the  matter  which  was  in  fkrife.     This  to  have  done  at  the  fir  ft,  be- 
 fore they  gave  affent  unto  any  order,  hadfhewedfome  wit  and  difcretion  in  them  ^  but  now  to 
 do  it,  was  as  much  as  to  fay  in  effect,  That  they  would  play  their  parts  on  a  ft  age.     Calvin 
 therefore  diff  at  cheth  with  all  expedition  his  Letters  unto  fome  Principal  Pafior  in  every  of 
 thofe  Cities',  craving  earnejlly  at  their  hands,  to  reffett  this  Caufe  as  a  thing  whereupon  the 
 whole  State  of  Religion  and  Piety  in  that  Church  did  fo  much  depend:    1  hat  God  and  all 
 good  men,  were  now  inevitably  certain  to  be  trampled  under  foot,  unlefi  thofe  Four  Cities  by 
 their  good  means,  might  be  brought  to  give  fentence  with  the  Miniflers  of  Geneva,  when  the 
 Caufe fhould  be  brought  before  them-.,  yea,  fo  to  give  it,  that  two  things  it  might  effectually 
 contain :  The  one  an  Abfolute  Approbation  of  the  Difcipline  of  Geneva,  as  confonant  unto 
 the  Word  of  God,  without  any  cautions , qualifications,  ifs,orands-7  the  other,  an  earneft  Ad- 
 monition not  to  innovate  or  change  the  fame.   His  vehement  requeft  herein,  as  touching  both 
 
 points. 
 
THE    PREFACE. 
 
 feints,  wasfatisfied.  For  albeit,  the  [aid  Helvetian  Churches  did  never  asyetobferve  that 
 Difcipline,  neverthelef  the  Senate  of  Geneva  having  required  their  judgment  concerning 
 thefe  three  ^ueflions :  Firft,  After  what  manner,  by  Gods  Commandment,  according  to  Eftfi,  166. 
 the  Scripture,  and  unfpotted  Religion,  Excommunication  is  to  be  exercifed :  Secondly, 
 Whether  it  may  not  be  exercifed  fome  other  way,  then  by  the  Confiftory  i  Thirdly, 
 What  the  ufe  of  their  Churches  was  to  do  in  this  cafe?  Anfwer  was  returned  from  the 
 [aid  Churches,  That  they  had  heard  already  of  thofe  Confiftorial  Laws,  and  did  acknow- 
 ledge them  to  be  godly  Ordinances,  drawing  towards  the  prefcript  of  the  Word  of  God  $ 
 for  which  caufe  that  they  did  not  think  it  good  for  the  Church  of  Geneva,  by  innovati- 
 on to  change  the  fame,  but  rather  to  keep  them  as  they  were,  which  anfwer,  although  not 
 answering  unto  the  former  demands, but  r  effecting  what  Mr.  Calvin  had  judged  requifite  for 
 them  to  anfwer,  was  notwith fan  ding  accepted  without  any  further  Reply  •,  in  as  much  as  they 
 plainly  jaw,  that  when  ftomach  doth  jlrive  with  wit,  the  match  is  not  equal ;  andfo  the  heat  of 
 their  former  contentions  began  to  fake.  Theprefent  inhabitants  of  Geneva,  /  hope,  will  not 
 take  it  in  evil  part, that  the  fiultinef  of  their  people  heretofore,  is  by  us  fo  far  forth  laidopen, 
 as  their  own  Learned  Guides  and  Paftors  have  thought  neceffary  to  difcover  it  unto  the  World. 
 For  cut  of  their  Books  and  Writings  it  is,  that  I  have  collected  this  whole  Narration,    to  the 
 end.,  it  might  thereby  appear  in  what  fort  amongfl  them,  that  Difcipline  was  planted,  for  which 
 fo  much  contention  is  raifedamongfl  our  fclves  .The  Reafons  which  moved Calvin  hereinto  be 
 Co  earnefl,  was,  as  Beza  himfelf 'teftifieth :  For  that  he  law  how  needful  thefe  Bridles  were  Quod  earn 
 to  be  put  in  the  Taws  of  that  City.  That  which  by  Wifdom  he  (aw  to  be  requifite  for  that  peo-  Urbe™i!,lf c' 
 
 t  ri  if    i  r  11  /'  -  t  i  ommno 
 
 pie ,  was  by  as  great  wijdom  compared:  But  wije  men  are  men,  andthe  truth  is  truth.    That  his  froenis  in 
 which  Calvin  did  for  eftablijhment  of  his  Difcipline ,   feemethmore  commendable  thenthat  digere. 
 which  he  taught  for  the  countenancing  of  it  eflablifhed.  Nature  worketh  in  us  all,  a  love  to  our 
 own  Counfels ;  The  contradiction  of  others  is  a  fan  to  inflame  that  love.  Our  lovefet  on  fire  to 
 maintainthat  which  once  we  have  done,  Jharpneth  the  wit  to  difpate,  to  argue,  and  by  all  means 
 to  reafonfor  it.wherforea  marvelitwere,if a  man  of  fo  great  capacity , having fuch  incitements 
 to  make  him  defirous  of  allkinde  of  furtherances  unto  his  caufe,couldefpie  in  the  whole  Scrip- 
 ture of  God,  nothing  which  might  breed  at  the  lea  ft  a  probable  opinion  of  likelihood,  that  Di- 
 vine Authority  it  felf  was  the  fame  way  fomewhat  inclinable.    And  all  which  the  wit  even  of 
 Calvin  was  able  from  thence  to  draw,  by  fifting  the  very  utmofl  jentence  and fy liable ;  is  no 
 more  then,  that  certain  fpeechcs  there  are,  which  to  him  did  feem  to  intimate ;   that  all  Chri- 
 flian  Churches  ought  to  have  their  Elder fhips  endued  with  power  of  Excommunication ;  and 
 that  apart  of  thofe  Elderflvps  every  where,  flwuld  be  chojen  out  from  amongfl  the  Laity,  after 
 that  Form  which  himfclf  had  framed  Geneva  unto.   But  what  Argument  are  ye  able  tojhew, 
 whereby  it  was  ever  proved  by  Calvin,  that  any  one  Jentence  of  Scripture  doth  neceffarily  in- 
 fer ce  thefe  things,  or  the  re fl  wherein  your  opinion  concur reth  with  his  again fl  the  Orders  of 
 your  own  Church  ?    We  fhould  be  injurious  unto  Vertue  it  felf,  if  we  did  derogate  from  them 
 whom  their  induftry  hath  made  great.  Two  things  of  principal  moment  there  are,  which  have 
 defervedly  procured  him  honor  throughout  the  World:  The  one  his  exceeding  pains  in  com- 
 pofmg  the  In(litntion  of  Christian  Religion ,  the  other,  his  no  lef '  induflrious  travels  for  Ex- 
 pofition  of  holy  Scripture,  according  unto  the  fame  Jnftitutions.  In  which  two  things,  whoso- 
 ever they  were  that  after  him  be  flowed  their  labor ,  he  gamed  the  advantage  of  prejudice 
 again  fl  them,  if  they  gainf aid;  and  of  glory  above  them,  if  they  confented.    Bis  Writings, 
 publifljea  after  the  queflion  about  that  Difcipline  was  once  begun,  omit  not  any  the  lea  ft  occa- 
 fion  of  extolling  the  ufe,  and  fmgular  necefity  thereof,    of  what  account  the  Mafler  of  Sen- 
 tences was  in  the ■  church  of Rome,  the  fame  and  more  amongfl  the  Preachers  of  Reformed 
 Churches,  Calvin  had  purchafed :  So  that  the  perfeBeft  Divines  were  judged  they,  which 
 were  skilfullefl  in  Calvins  Writings,  His  Books  almofl  the  very  Canon  to  judge  both  Doctrine 
 and  Difcipline  by.-   Trench  churches,  both  under  others  abroad,  and  at  home  in  their  own 
 Countrey,  allcafl  according  unto  that  mold  which  Calvin  had  made.    The  Church  of  Scot- 
 land in  erecting  the  Fabrick  of  their  Reformation,  took  the  felf -fame  pattern ;  till  at  length 
 the  Difcipline  which  was  at  the  firflfo  weak,  that  without  the  (laff  of  their  approbation,  who 
 were  not  jubject  unto  it  themfelves,  it  had  not  brought  others  under fubjection,  began  now  to 
 challenge  Univerfal  obedience,  and  to  enter  into  open  conflict  with  thofe  very  Churches, which 
 in  defperate  extremity  had  been  relievers  of  it.    To  one  of  thofe  Churches  which  lived m  mofl 
 peaceable  fort,  and  abounded as well  with  men  for  their learning  in  other  Prof ef ions  fmgular, 
 as  alfo  with  Divines, whofe  equals  were  noteljwhere  to  be  founds  Church  ordered  by  Guakers 
 
 pifciplwe> 
 
THE  PREFACE. 
 
 Difcipline,  and  not  by  that  which  Geneva  adoreth.  Unto  this  church  of  Heidelburgb,  there 
 cometh  one  who  craving  leave  to  difpute  publickly,  defendeth  with  of  en  dtfdain  of  their  Go~ 
 vernment  •,  that  to  a  Minifter,  with  his  Elderfliip,  power  is  given  by  the  Law  of  God  to 
 Excommunicate  whomfoever,  yea,  even  Kings  and  Princes  themfelves.  Here  were  the 
 feeds  [own  of  that  contr  over  fie  which  fir  ang  up  between  Beza  WEraftus,  about  the  Matter 
 of  Excommunication,  Whether  there  ought  to  be  in  all  Churches  an  Elderfhip,  having  power 
 to  Excommunicate,  and  a  part  of  that  Elderfliip  to  be  of  necefity  certain,  chofen  out  from 
 amongjl  the  Laity  for  that  purpofe.  In  which  Diff  utatior.  they  have3  as  to  me  it  feemeth, 
 divided  very  equally  the  Truth  between  them :  Beza  mojt  truly  maintaining  the  necefity  of 
 Excommunication,  Eraftus  as  truly,  the  non-necefiy  of  Lay-Elders  to  be  Minifter  s thereof. 
 Among ft  our  [elves,  there  was  in  King  Edwards  days  feme  queftion  moved,  by  reafon  of  a  few 
 mensfcrupuloftty,  touching  certain  things.  And  beyond  Seas,  of  them  which  fled  in  the  days 
 of  <>)ueen  Mary  •,  fome  contenting  themfelves  abroad,  with  the  ufe  of  their  own  Service  Book, 
 at  home  authorized  before  their  departure  out  of  the  Realm  ;  others  liking  better  the  Common 
 Prayer  Book  of  the  church  of  Geneva  -tranflated :  Thofefmaller  Contentions  before  begun , 
 were  by  this  mean  fomewhat  increafed.  Under  the  happy  Reign  of  Her  Majefty,  which  now 
 is,  the  create  (I  matter  awhile  contended  for,  was  the  wearing  of  the  Cap  and  Surplefi,  till 
 there  came  Admonitions  directed  unto  the  High  Court  of  Parliament,  by  men  who  concealing 
 their  names,  thought  it  glory  enough  to  dij cover  their  mindes  and  affections,  which  now  were 
 umverfally  bent  even  againfl  all  the  Orders  and  Laws,  wherein  this  Church  is  found  uncon- 
 formable to  the  Platform  of  Geneva.  Concerning  the  Defender  of  which  Admonitions,  all 
 that  I  meantofiy,  is  but  this.  There  will  cornea  time,  when  three  words  uttered  with 
 Charity  and  Meeknefs,  (hall  receive  a  far  more  blefied  Reward,  then  three  thoufand 
 Volumns  written  with  difdainful  fharpnefs  of  Wit.  But  the  manner  of  Mens  Writings 
 muft  not  alienate  'our  hearts  from  the  Truth,  if  it  appear  they  have  the  Truth ;  as  the  Follow- 
 ers of  the  fame  Defender  do  think  be  bath;  and  in  that  per jwafwnthey  follow  him,  noother- 
 wife  then  himf elf  doth  Calvin,  Beza,  and  others-,  with  the  like  perjwafion  that  they  in  this 
 caufe  had  the  Truth.  We  being  as  fully  per f Waded  ot  herw  if e,it  refteth,that  fome  kinde  of  tryal 
 be  ufed  10  fnde  out  which  part  is  in  error. 
 B   w,iat  3.  Thefrfl  mean  whereby  Nature  teacheth  men  to  judge  good  from  evil,  as  well  in 
 
 means  to  Laws,  as  in  other  things,  is  the  force  of  their  own  difcretion-  Hereunto  therefore  St.  Paul 
 man  y  cf  the  referretfj  oftentimes  his  own  ft  eech,  to  be  confidered  of  by  them  that  heard  him.  I  fpeak  as  to 
 warned  Into  them  which  have  underfhnding,  Judge  ye  what  I  fay.  Again  afterward,  Judge  in  your 
 the  liking  of  felves,  is  it  comly  that  a  woman  pray  uncovered  ?  The  excrafe  of this  kinde  of  judgment, 
 •  nneDllCI*  mr  S'Wiour  requireth  in  the  J-ews.  In  them  of  Berea  the  Scripture  commendeth  it.  Finally, 
 1  cor.ic.  13.  Whatfoever  we  do,  if  our  own  fecret  judgment  confent  not  unto  it  as  fit  and  good  to  be  done, 
 &  '■  'v  the  doing  of  it  to  us  is  fin,  although  the  thing  it  f elf  be  allowable.  St.  Pauls  rule  therefore 
 57-  generally  is,  Let  every  man  in  his  own  minde  be  fully  perfwaded  of  that  thing  which  he 
 
 Afis  17-11-     either  alloweth  or  doth.  Somethings  are  fo  familiar  and plain,  that  Truth  from  Falflwod, 
 Rcm.M-  >.     an£  g00(i  fygmEvil,  #  moft  eafily  difcernedinthem,  evenby  men  of  no  deep  capacity.  And 
 of  that  nature,  for  the  mo  ft  part,  are  things  abfolutely  unto  all  Mens  falvation  neceffary, 
 either  to  be  held  or  denied,  either  to  be  done  or  avoided.     For  which  caufe  St.  Auguftine  ac- 
 knowledgeth,  that  they  are  not  onelyfet  down,  but  alfo  plainly  fet  down  in  Scripture :  So  that 
 he  which  heareth  or  readeth,  may  without  any  great  difficulty  under  (land.     Other  things  alfo 
 there  are  belonging  (though  in  a  lower  degree  of  importance)  unto  the  of  fees  of  chriftian  men. 
 Which  becaufe  they  are  more  obfeure,  more  intricate  and  hard  to  be  judged  of,  therefore  God 
 hath  appointed  fome  to  (fend  their  whole  time  principally  in  theftudy  of  things  Divine,  to  the 
 end,  that  in  thefe  more  doubtful  cafes,  their  under  ft  anding  might  be  a  light  to  direct  others. 
 6aien.de  opr.  If  the  underftaiiding  power  or  faculty  of  the  Soul,  be  (faith  the  Grand  Phyfttian)  like 
 docen.  gen.     umo  Doci  jjy  figh^  not  of  equal  fharpnefs  in  all :  What  can  be  more  convenient  then  that, 
 even  as  the  dark-lighted  man  is  directed  by  the  clear  about  things  vifible  h  fo  likewife  in 
 mattersof  deeper  difcouife,  the  wile  in  heart  dofhew  the  fimple  where  his  way  lieth? 
 In  our  doubtful  Cafes  of  Law ,  what  man  is  there,  whofceth  not  how  rcquifite  it  is,  that  Pro- 
 feffors  of  skill  in  that  Faculty  ,be  our  Directors  ?  fo  it  is  in  all  other  kindes  of  knowledge.  And 
 Mai  even  in  this  kinde  likewife, the  Lord  hath  himfelfappointed,7hzt  the  Priefts  lips  mould  pre- 
 
 ferve  knowledge,  and  that  other  men  fhould  feek  the  truth  at  his  mouth,becaufe  he  is  the 
 MelTengerof  the  Lord  of  Hofts.  Gregory  Nazianzen,  offended  at  the  peoples  too  great 
 preemption  in  controlling  the  judgment  of  them}  to  whom  in  fuch  cafes  they  fhould  have  rather 
 
 fubmitted 
 
THE   PREFACE. 
 
 fubmitted  their  own,feeketh  by  earneff  entreaty  to  (lay  them  within  their  bounds  .Prefume  not  6r<'£-  'N*v*n\ 
 ye  that  areSheep,  to  make  yourfelves  Guides  of  them  that  fhould  guide  you  -  neither  0rar  ;f]Ui  fe 
 leek  ye  to  overflip  the  fold  which  they  about  you  have  pitched.     It  fufficeth  for  your  cxcuUc' 
 part,  if  ye  can  well  frame  yourfelves  to  be  ordered.     Take  not  upon  you  to  jud^e 
 your  felves,  nor  to  make  them  fubjecT:  to  your  Laws,  wholhouldbeaLawtoyou  - 
 for  God  is  not  a  God  of  Sedition  and  Confuiion,  but  of  Order  and  of  Peace.    But  yl 
 will  fay,  that  if 'the  Guides  of "the  people  be  blinde,  the  common  fort  of men  mn (I  not  dote  up  ^3--< 
 their  own  eyes,  and  be  led  by  the  conduct  of  fuch :    if  the  Prie (I  be  partial  in  the  Law,  the 
 flock  mufl  not  therefore  depart  from  the  ways  of  fine  ere  Truth,  and  in  fimplicity  yield  to  be 
 followers  of him  for  his  place  fake  and  office  over  them.     Which  thing,  though  in  it felf '  moft  Ma!  -> 
 true,  is  in  your  defence  noiwithflanding  weak ;  becaufe  the  matter  wherein  ye  think  that  te 
 fee  and  imagine  that  your  ways  are  (incere  ,    is  of  far  deeper  confideration  then  am  "one, 
 among/1  Five  hundred  of  you  conceive th.     Let  the  vulgar  jort  among  you  know,  that  there 
 is  not  the  leaf:  branch  of  the  Caufe,  wherein  they  are  fo  refolute,  but  to  the  try  a!  of  it,  a 
 great  deal  more  appertameth,  then  their  conceit  doth  reach  unto.     I  write  net  this  in  dtfgrace 
 of  the  fimphfr  that  way  given ,  but  I  would  gladly  they  knew  the  nature  of  that  caufe  where- 
 in they  think  thcmfelves  throughly  inflrufied,  and  are  not ;  by  means  whereof  they  daily  run 
 themf elves  ,  without  feeling  their  own  hazzard ,  upon  the  dint  of  the  Apo files  fentence  Jule  v.  10. 
 againft  evilfpeakers,  as  touching  things  wherein  they  areignorant.     if  it  be  granted  athin?  2  Pcr-2- 12« 
 unlawful  for  private  men,  not  called  unto  Publick  Confutation,  todiffute  which  is  th% 
 be  ft  State  of  Civil  Policy  (with  a  defire  of  bringing  infome  other  kinde3  then  that  under  Calvh.  inftir. 
 which  the)  already  live,  for  of  fuch  Difputcs,  I  take  it,  his  meaning  was.)   if  it  be  a  thin?  llb'4'  "^  20° 
 confefl,  that  of  fuch  Que  ft  ions  they  cannot  determine  without  rafhnefi,  in  as  much  as  a         8' 
 great  part  of  them  confifteth  in  (fecial  Circumftances,  and  for  one  kinde  as  many  Reafons 
 may  be  brought  as  for  another  :  Is  there  any  reafon  in  the  World,  why  they  fhould  better  iud?e 
 what  kinde  of  Regiment  Ecclefiaflical  is  the  fit  t  eft  ?    lor  in  the  Civil  State  more  infirht, 
 andinthofe  affairs  more  experience,  a  great  deal,  mu fl  needs  be granted  them,  then  in  this 
 they  canpofibly  have.     When  they  which  write  in  defence  of  your  Difcipfme,  and  commend 
 it  untotheHighefl,  not  wtheleaft  cunning  manner,  are  forced  noiwithftandingfo  acknow- 
 ledge, That  with  whom  die  Truth  is,  they  know  not ;  they  are  not  certain,  whatcer-  TheAmhorof 
 tainty  or  knowledge  can  the  multitude  have  thereof.     Weigh  what  doth  move  the  common  fort  t!?e  Petition 
 fo  much  to  favor  this  Innovation,  and  it  pall  joon  appear  unto  you,  that  the  force  of  parti-  u""eftci!  to 
 cular  Reafons,  which  for  your  fever  al  Opinions  are  alle  aged,  is  a  thing  whereof 'the  multi-  fag-i?*  ^ 
 tude  never  did,  nor  could foconfider  as  to >be 'therewith  wholly  carried;  but  certain  general 
 Inducements  are  ufed  to  make  faleable  your  Caufe  ingrof :     And  when  once  men  have  call 
 a  fancy  towards  it,  any  flight  Declaration  of  Specialties  will  ferve  to  lead, forward  mens 
 inclineable  and  prepared  mindes.     The  method  of  winning  the  peoples  affection  unto  a 
 general  liking  of  the  Caufe  (forfoye  term  it)  hath  been  this.     Firfl,  in  the  hearing  of  the 
 multitude,  the faults  effect  ally  of higher  Callings  are  ripped  up  with  marvellous  exceeding 
 fever ity  and  fharpnefi  of  Reproof  5    which  being  oftentimes  done,  begetteth  a  great  good 
 opinion  of  Integrity,  zeal  and  Holinef,   to  fuch  conftant  reprovers  of  fin,  as  by  likelihood 
 would  never  be  fo  much  offended  at  that  which  is  evil,  unlefi  themf  elves  were  fin^ularly 
 good.     The  next  thing  hereunto  is,  to  impute  all  Faults  and  Corruptions,  wherewith  the 
 World  aboundeth,  unto  the  kinde  of  Ecclefiaflical  Government  eflablif})ed.  Wherein,  as  be- 
 fore by  reproving  Faults,  they  pur  chafed  unto  themf  elves,  with  the  multitude,  a  name  to  be 
 *vertuous  ;  fo  by  finding  out  this  kinde  of  Caufe,  they  obtain  to  be  judged  wife  above  others, 
 whereas  in  truth  unto  the  Form  even  of^fewifl)  Government,  which  the  Lord  himfelf  (they 
 all  confefi)  did  eflablifh,  with  like  fhew  of  Reafon  they  might  impute  thofe  Faults  which 
 the  Prophets  condemn  in  the  Governors  of  that  Commonwealth-,  as  to  the Englifh  kinde  of 
 Regiment  Ecclefiaflical  (whereof  alfo  God  himfelf,  though  in  another  fort,  is  Author,') 
 the  (lains  and  blemifhes  found  in  our  State ;  which fpringingfrom  the  Root  of  Humane  Frail- 
 ty and  Corruption,  notonelyare,  but  have  been  always  more  or  left,  yea,  and  ( for  any  thing 
 we  know  to  the  contrary)  will  be  till  the  Worlds  end  complained  of,  what  Form  of  Govern- 
 ment foever  take  place. '    Having  gotten  thus  muchfway  in  the  hearts  of  men,  a  third flep 
 is  to  propofe  their  own  Form  of  Church  Government,  as  the  one ly  f over aign  remedy  of  all 
 Evils  5  and  to  adorn  it  with  all  the  glorious  Titles  that  may  be.     And  the  Nature,  as  of  men 
 that  havefick  bodies,  fo  likewife  of  the  people  in  the  crazednef  of  their  Mindes,  poffefl  with 
 diflike  and dif contentment  at  things  pre fent,  is  te  imagine ',  that  any  thing  (th  vcrtne  where- 
 
 i 
 
THE    PREFACE. 
 
 of  t  bey  hear  commended)  would  help  them ;  but  that  mo  ft,  which  t  hey  lea  ft  have  tryed.    The 
 fourth  decree  of  Inducements ,   is  by  fafhioning  the  very  notions  and  conceits  of  mens  mindcs 
 in  fuch  for  t,  that  whenthey  read  the  Scripture,  they  may  think  that  every  thing  foundeth 
 towards  the  advancement  of  that  Difcipline,  and  to  the  utter  difgrace  of  the  contrary.    Py- 
 thagoras   by  bringing  up  his  Schollars  infpeculative  knowledge  of  numbers,  made  their 
 conceipts  therein  foftrong,  that  whenthey  came  to  the  contemplation  of  things  natural,  they 
 imagined  that  in  every  particular  thing,  they  even  beheld,  as  it  were,  with  their  eyes,  how  the 
 Elements  of  Number  gave  Effence  and  Being  to  the  Works  of  Nature :  A  thing  in  reafon 
 impoftible,  which  notwithftanding  through  their  misft(hioned  preconceit,  appeared  unto  them 
 no  left  certain,  then  if  Nature  had  written  it  in  the  very  Foreheads  of  all  the  Creatures  of 
 '  Cod.     When  they  of  the  Family  of  Love  have  it  once  in  their  heads,  that  Chrift  doth  not 
 fign'iftc  any  one  V  erf  on,  but  a  Quality  whereof  many  are  partakers  -,  that  to  be  raifed,  is  no- 
 thin"  elfe  but  to  be  regenerated,  or  endued  with  the  f aid  quality  •,  and  that  when  Separation 
 of  them,  which  have  it  from  them,  which  have  it  not,  is  here  made,  this  is  judgment :  How 
 plainly  do  they  imagine,  that  the  Scripture  every  where JJ>eaketh  in  the  favor  of  that  Sell  ? 
 Andaffurcdly,  the  very  caufe  which  maketh  the  fimple  and  ignorant  to  think,  they  even  fee 
 how  the  Word  of  God  runneth  currantly  on  your  fide,  is,  That  their  mindes  are foreft ailed, 
 and  their  conceits  perverted  beforehand,   by  being  taught,  that  an  Elder  doth  fignific  a  Lay- 
 man, admitted  onely  to  the  office  of  Rule  or  Government  in  the  Church  -7  a  Potior,  one 
 which  may  onely  Teach,  and  neither  Preach  nor  Adminifter  the  Sacraments-,  a  Deacon,  one 
 which  hath  charge  of  the  Alms-box,  and  of  nothing  elfe  :    That  the  Scepter,  the  Rod,  the 
 Throne  and  Kingdom  of  Chrift,  are  a  Form  of  Regiment,  onely  by  Paflors ,  Elders,  Doctors, 
 and  Deacons ;  that  by  Myftical  Refemblance,  Mount  Sion  and  Jerufalem  are  the  Churches 
 which  admit ;  Samaria  and  Babylon,  the  churches  which  oppugne  the  [aid  Form  of  Regi- 
 ment,    And  in  like  fort,  they  are  taught  to  apply  all  things  ft  oken  of  repairing  the  Walls  and 
 decayed  parts  of  the  City  and  Temple  of God,  by  Efdras,  Nehemias,  and  the  reft  :    As  if 
 Vurpofcly  the  Holy  Ghoft  had  therein  meant  to  fore-fignifie,what  the  Authors  of  Admonitions 
 to  the  Parliament,  of  Supplications  to  the  Council,  of  Petitions  to  Her  Majefty,  and  of fuch 
 other -like  Writs,  jhould  either  do  or  fuffer  in  behalf  of  this  their  Caufe.     From  hence  they 
 proceed  to  an  higher  point,  which  is  the  perfwading  of  men  credulous  and  over -cap  able  of 
 fuch  pleaftn^  Errors,  That  it  is  the  fpecial illumination  of  the  Holy  Ghoft,  whereby  they  dif- 
 ccm  thofe  things  in  the  Word,  which  others  reading,  yet  difcern  them  not.  Dearly  Beloved, 
 Job  4  i.     f*f&  St.  John^  Give  not  credit  unto  every  fpirit.     There  are  but  two  ways  whereby  the 
 Spirit  leadeth  men  into  all  Truth  •,  the  one  extraordinary,  the  other  common ;  the  one  belong- 
 ing but  unto  fome  few,  the  other  extending  it  f elf  unto  aU  that  are  of  God;  the  one,  that 
 which  we  call  by  a  fecial  divine  excellency,  Revelation  •,  the  other,  Reafon.    if  the  Spirit 
 by  fuch  Revelation,  have  dif covered  unto  them the  fecrets  of  that  Difcipline  out  of  Scripture, 
 they  muft  prof  eft  themf elves  to  be  all  (even  Men,  Women,  and  Children,)  Prophets :  Or  if 
 Reafon  be  the  hand  which  the  Spirit  hath  led  them  by ;  for  as  much  as  Perfwaftons  grounded 
 upon  Reafon,  are  either  weaker  or  ftronger,  according  to  the  force  of  thofe  Reafons,  where- 
 upon the  fame  are  grounded,  they  muft  every  of them,  from  the  great  eft  to  the  lea  ft,  be  able 
 for  every  fever  al  Article,  to  fhewfomeftecial  Reafon,  as  ftrong  as  their  Perfwafton  therein  is 
 earneft :   Otherwife  how  can  it  be,  but  that  fome  other  ftnews  there  are,  from  which  that  over- 
 plus of  (Irength  in  Perfwafton  doth  arife  ?    Moft  fure  it  is,  That  when  Mens  A  feci  ions  do 
 frame  their  Opinions,  they  are  in  defence  of  Error  more  earneft  a  great  deal,  then  (forthe 
 moft  part)  found  Believers  in  the  maintenance  of  Truth,  apprehended  according  to  the  na- 
 ture of  that  evidence  which  Scriptnreyieldeth :   Which  being  in  fome  things  plain,  as  in  the 
 Principles  of  chriftian  Doctrine  h  in  fome  things,  as  in  theje  Matters  of  Difcipline,  more 
 dark  and  doubtful,  frameth  correffondently  that  inward  affent  which  Gods  moft  gracious 
 Spirit  worketh  by  it,  as  by  his  Effectual  Inftrument.  It  is  not  there  fore. the  fervent  earneft- 
 neftof  their  perfwafton,  hit  thefoundneft  of  thofe  Reafons,  whereupon-thefame  is  built, which 
 muft  declare  then  opinions  in  thefe  things,  to  have  been  wrought  by  the  Holy  Ghoft,  and  not 
 by  the  Fraud  of  that  evil  fpirit  which  is  even  in  his  illufions  ftrong.  After  that  the  fancy  of 
 the  common  fort  hath  once  thorowly  apprehended  the  Spirit  to  be  Author  of  their  Perfwaft- 
 ons, concerning  Difcipline,  then  is  inftiUed  into  their  hearts  -,  that  the  fame  Spirit,  leading 
 men  into  this  opinion,  doth  thereby  feal  them  to  be  Gods  Children  5  and  that  as  the  ft  ate  of 
 the  times  now  ftandeth,  the  moft  ft  ecial  token  to  know  them  that  are  Gods  own  from  others,  U 
 an  earneft  affection  that  way.     This  hath  bred  high  terms  of  Separation  between  fuch,  and 
 
 the 
 
 ;  Thef.  a.  11. 
 
THE  PREFACE. 
 
 the  reft  of  the  World;  whereby  the  one  fort  are  named  The  Brethren,  the  Godly,  and  fo forth ; 
 the  other,  Worldlings,  Time-fervers,  Pleafers  of  Men, ' not  of  God,  with  fuch  like.   From 
 hence,  they  are  eafily  drawn  on  to  think  it  exceeding  neceffary,  for  fear  of  quenching  that  good 
 Spirit,  to  ufe  all  means  whereby  the  fame  may  be  both  ftxengthnedinthemfelves,  and  made 
 manifeft  unto  others.     This  maketh  them  diligent  hearers  of  fuch  as  are  known  that  way  to 
 incline ;  this  maketh  them  eager  to  take  andfeek  aUoccafions  of fecret  Conference  with  fuch; 
 this  maketh  them  glad  to  ufe  fuch  as  Counfellors  and  Directors  in  all  their  dealings ,  which 
 are  of  weight,  as  Contracts,  Te (laments,  and  the  like  •,  this  maketh  them,  through  an  un- 
 rveariable  de fire  of  receiving  inftruct  ion  from  the  Maflers  of  that  Company,  tocafl  off  the 
 care  of  tho(e  very  affairs  which  do  moft  concern  their  eft  ate,  and  to  think  that  then  they  are 
 like  unto  Mary,  commendable  for  making  choice  of  the  better  part.    Finally,  This  is  it  which 
 maketh  them  willing  to  charge,  yea,  oftentimes  even  to  over-charge  themf elves, for  fuch  Mens 
 fufte nance  and  relief,  lea  ft  their  zeal  to  the  Caufe  ftwald  any  way  be  unwitneffed.     For  what 
 is  it,  which  poor  beguiled  fouls,  will  not  do  through  fo  powerful  incitements  ?   In  which  re- 
 flect it  is  alfo  noted,  that  moft  labor  hath  been  be  ft  owed  to  win,  and  retain  towards  this 
 Caufe,  them  whofe  judgments  are  commonly  weakefi  by  reafon  of  their  fex.     And  although 
 not  Women  loaden  with  fins,  as  the  Apoftle  St.  Paul  jfeaketh,  but  (as  we  verily  efteem  of  i  Tim.  3.  6. 
 them  for  the  moft  part)  Women  propenfe  and  inclinable  to  holinef,  be  otherwise  edified  in 
 good  things,  rather  then  carried  away  as  captives  into  any  kindeof  fin  and  evil,  by  fuch  as 
 enter  into  their  houfes  with  purpofe  to  plant  there  a  zeal,  and  a  love  towards  this  kinde  of 
 Difcipline  -,  yetfome  occafton  is  hereby  mini  fired  for  Men,  to  think,  that  if  the  Caufe  which 
 is  thus  furthered,  did  gain  by  thefoundnef  of  proof ,  whereupon  it  doth  build  iff  elf,  it  would 
 not  moft  bufily  endeavor  to  prevail,  where  leaft  ability  of  judgment  is  :  And  therefore  that 
 this  Jo  eminent  induftry  in  making  Profelytes,  more  of  that  [ex  then  of  the  other,  growetb 
 far  that  they  are  deemed  apter  toferve  as  inftruments  and  helps  in  the  Caufe.     Apter  they  are 
 through  the  eager ne  ft of  their  affect  ion,  that  maketh  them  which  way  foever  they  take,  dili- 
 gent in  drawing  their  Husbands,  Children,  Servants,  Friends  and  Allies,  the  fame  way  : 
 Apter  through  that  natural  inclination  unto  pity,  which  breedeth  in  them  a  greater  readineft 
 then  in  men,  to  be  bountiful  towards  their  Preachers,  who  fuffer  want :    Apter  through  fiin- 
 dry  opportunities,  which  they  ejpec  tally  have,  to  procure  encouragements  for their  Brethren. 
 Finally,  Apter  through  a  fmgular  delight  which  they  take,,  in  giving  very  large  and  particular 
 intelligence,  how  all  near  about  them  ft  and  affected,  as  concerning  the  fame  Caufe.    But  be 
 they  Women,  or  be  they  Men,  if  once  they  have  tafiedofthat  Cup,  let  any  man  of  contrary 
 opinion,  open  his  mouth  toperfwade  them,they  clofeup  their  earst  his  Reajonsthey  weigh  not, 
 all  is  anfwered  with  rehearfal  of  the  words  of  John,  We  are  of  God  ^  he  that  knoweth  1  J°h-4-  f.    ■ 
 God,hearethus.     Asforthereft,  Te  are  of the World ',5  for  this  Worlds  pomp  and  vanity  it 
 is  that  yejp  eak,  and  the  World  whofe  ye  are.  heareth  you .    Which  cloke  fitteth  no  left  fit  on  the 
 back  of  their  Caufe, then  of  the  Annbaptifls  ;  when  the  Dignity,  Authority  and  Honor  of  Gods 
 Magiftrates  is  upheld  again  ft  them. ,  Shew  thefe  eagerly-affected  men  their  inability  to  judge 
 of  fuch  matters ;  their  anfwer  is,  God  hath  chofen  the  funple.     Convince  them  of  Folly,  1  cor.i.  17. 
 and  that  fo  plainly,  that  very  children  upbraid  them  with  it  -,  they  have  their  bucklers  of 
 like  defence.   Chrifts  own  Apoftle  was  accounted  mad  :  The  bed  men  evermore  by  the  Afls  2*.  24. 
 fentenceof  the  World,  have  been  judged  to  be  out  of  their  right  mindes.     when  in-  we'pooli 
 ftruction  doth  them  no  good,  let  them  feel  but  the  leaft  degree  of  moft  mercifully  tempered  Se~  thought  hi* 
 verity,  they  fafien  on  the  head  of  the  Lords  Vicegerents  here  on  Earth,  what  foever  they  any  h^emad^' 
 where  ftnde  uttered  again fi  the  cruelty  of  Blood-thirjly  men  •,  and  to  themf  elves  they  draw  all  \i  AfikUtf. 
 the  Sentences  which  Scripture  hath  in  the  favor  of  Innocency  perfecuted  for  the  Truth  ;  yea,  Pl  =*  >»•«• 
 they  are  of  their  due  and  defervedfufferings,  no  lef  proud  then  thofe  ancient  difturbers,  to  ^jTIw' 
 whom  St.  Auguftine  wr it eth,  faying.  Martyrs,  rightly  fo  named,  are  they  not  which  fuffer  *«?/ ,  \n  It 
 for  their  diforder,  and  for  the  ungodly  breach  they  have  made  of  Chriftian  Unity  •,  but  ™^0'.  du^i 
 which,  for  Righteoufnefs  fake  are  perfecuted :  For  Agar  alfo  fuffered  perfection  at  the  jbtin/ti  yi. 
 hands  of  Sara }  wherein,  (lie  which  did  impofe,  was  holy,  and  fhe  unrighteous  which  ha,  -»  ty**f- 
 did  bear  the  burthen.     In  like  fort,  with  the  .Theeves  was  the  Lord  himfelf  crucified,  23S».^te 
 but  they  who  were  matcht  in  the  pain  which  they  fuffered,  were  in  the  caufe  of  their  fuf-  Jurtit.  lib.  5. 
 ferings  dif-joyned.    If  that  muft  needs  be  the  true  Church  which  doth  endure  perfecu-  "P-Jf  •  -^ 
 tion,  and  not  that  which  perfecuteth,  let  them  -ask  of  the  Apoftle,  what  Church  Sara,  50. 
 did  reprefent,  when  (lie  held  her  Maid  in  affliction :    For  even  our  Mother  which  is  free^ 
 the  Heavenly  zferufalem-,  that  is  to  fay,  The  true  Church  of  God^  was,  as  he  doth  affirm, 
 
 C  jpreffcoied 
 
THE   PREFACE. 
 
 prefigured  in  that  very  Woman,  by  whom  the  Bond-maid  was  fo  fharply  handled.  Al- 
 though, if  all  things  be  throughly  skanned,  fhe  did  in  truth  more  perfecute$4r*by 
 proud  refiftance,  then  Sara  her,  by  feverity  of  punimment.  Thefe  are the  paths  wherein 
 ye  have  walked,  that  are  of  the  ordinary  fort  of  men ;  thefe  are  the  very  fiepjehave  trodden > 
 andthemantfeft  degrees  whereby  ye  are  of  your  Guides  and  Directors  trained  up  in  that 
 School :  A  cuftom  of  inuring  your  ears  with  reproof  of  faults,  efpeciaRy  in  your  Governors  5 
 and  ufe  to  attribute  thofe  faults  to  the  kinde  of  Spiritual  Regiment,  under  which  ye  live* 
 boldnefl  in  warranting  the  force  of  their  Difcipline,  for  the  cure  of  all  fuch  evils  •,  a  flight  of 
 framing  your  conceits,  to  imagine,  that  Scripture  every  where  favor  eth  that  Difcipline  5  per' 
 fwafion  that  the  caufe,  why  ye  finde  it  in  Scripture,  is  the  illumination  of  the  Spirit;  that  the 
 fame  Spirit  is  a  Seal  unto  you  of  your  nearnefi  unto  God  ;  thatyeare  byallmeans  tonourifl) 
 and  witnefl  it  inyour  felves,  and  tojlrengthen  on  every  fide  pur mindes  again  ft  whatfoever 
 might  be  of  force  to  withdraw  you  from  it. 
 what  hath  ^t  wherefore  to  comeun'oyou,  whofe  judgment  is  a  Lanthorn  of  Direction  for  all  the 
 
 mariy'of^hc  reft>  you  that  frame  thm  the  peoples  hearts,  not  altogether  (as  I  willingly  perfwade  my  felf) 
 Learneder  of  a  politick  intent  orpurpofe,  but  your  f elves  being  firfl  over-borne  with  the  weight  of  greater 
 to.  t,  to  ap-  mens  ptdgmer!ts  5  onyourflwulders  is  laid  the  burthen  of  upholding  the  caufe  by  Argument, 
 lame  Difci-  For  which  pttrpofe,  Sentences  out  of  the  Word  of  God,  ye  alledge  divers  •,  but  Jo,  that  when 
 plinc.  the  fame  are  difcufl,  thm  it  always  in  a  manner  falleth  out,  That  what  things  by  vertue  there- 
 
 of ye  urge  upon  us,  as  altogether  neceffary,  are  found  to  be  thence  collected  onely  by  poor  and 
 marvellous  flight  conjectures.  I  need  not  give  inftance  in  any  one fentence fo  aUedged,  for 
 that  I  think  the  in  fiance  in  any  alledge d,  otherwife  a  thing  not  e  a  fie  to  be  given.  Avery 
 flrange  thing,  fure  it  were,  that  fuch  a  Difcipline  as  ye Jpeak of,  fhould  be  taught  bychrifl 
 and  his  Apoflles  in  the  Word  of  God,  and  no  Church  ever  have  found  it  out,  nor  received  it 
 till  this  prefent  time :  Contrariwife,  the  Government  again fl  which  ye  bend your  felves,  be 
 obferved  every  where  throughout  all  generations  and  ages  of  the  Chriflian  World,  no  Church 
 ever  perceiving  the  Word  of  God  to  be  again  fl  it.  We  require  you  to  finde  out  but  one  Church 
 upon  the  face  of  the  whole  Earth,  that  hath  been  ordered  by  your  Difcipline,  or  hath  not  been 
 ordered  by  ours,  that  is  to  fay,  By  Epif copal  Regiment,  flthence  the  time  that  the  Bleffed 
 Apoflles  were ■  here  converj 'ant.  Many  things  out  of  Antiquity  ye  bring,  as  if  the  pur efl 
 times  of  the  church  had  obferved  the  felf- fame  Orders  which  you  require ;  and  as  though  your 
 de  fire  were,  that  the  Churches  of  old  fhould  be  patterns  for  us  to  follow,  and even  Glaffes, 
 wherein  we  might  fee  the  practice  of  that,  which  by  you  is  gathered out  of  Scripture.  But  the 
 ...  truth  is,  ye  mean  nothing  lefl.     All  this  is  done  for  fafhion  fake  q/ielj;  for  ye  complain  of  it 
 
 9'7.'  '  as  of  an  injury,  that  men  fhould  be willed  to  feek  for  examples  and  patterns  of  Government 
 
 in  any  of  thofe  times  that  have  been  before,  Te  plainly  hold,  that  from  the  very  Apo  flies  times' 
 till  this  prefent  age  wherein  your  felves  imagine  ye  have  found  out  aright  pattern  of  found 
 Difcipline,  there  never  was  any  time  fafe  to  be  followed;  which  thing  ye  thus  endeavor  td 
 En fd.  3. 1.32.  prove.  Out  of  Egefippus,  ye  fay,  that  Eufebius  writ  eth,  How  although  as  long  as  the  Apt* 
 flies  livedythe  Church  did  remain  a  pure  Virgin  5  yet  after  the  death  of  the  Apoflles, and  aftef 
 they  were  once  gone,  whom  Godvouchfafedto  make  Hearers  of  the  Divine  Wifdom  with  their 
 Lib.  strm.     own  ears,  the  placing  of  wicked  Errors  began  to  come  intothe  Church.     Clement  alfo  in d 
 Somcwiuc      certain  place,  to  confirm,  That  there  was  corruption  of  Doctrine  immediately  after  the  Apo- 
 \  'lining*        flies  times, alledgeth  the  Proverb, That  there  are  few  Sons  like  their  Fathers.  Socrates  faith 
 Lib.7.  cap.u .  0f  the  Church  <?/Rome  and  Alexandria,  the  mo(l  famous  Churches  in  the  Apoftles  times, thai 
 about the year  430.  the"R,o\yax\and  Alexandrian  2? //fo/tf  leaving  the  Sacred  Function,  were 
 degenerate  to  a  Secular  Rule  or  Dominion.     Hereupon  ye  conclude,  that  it  is  not  fafe  tofetvfr 
 our  Government  from  any  other  ihen  the  Apo  files  times.    Wherein  by  the  way  it  may  be  noted, 
 that  in  propo fling  the  Ap4) files  times  as  a  pattern  for  the  Church  to  follow >9  though  the  defire  of 
 you  all-  be  one,  the  drift  andpurpofe  of  you  all  is  not  one.     The  chief  efl  thing  which  Lay-Re1-* 
 formers  yawn  for,  is,  that  the  Clergy  may  through  Conformity  in  State  and  Condition,  be  Apir- 
 flolical, poor  as  the  Apoflles  of  Chrifl  were  poor.  In  which  one  circumflance,  if  they  imagine 
 fo  great  perfection,  they  niuft  think  that'  Church  which  hath  fuch  flore  of  Mendicant  Fryers,  d 
 Church  in  thatrefpect  mofl  happy..  Were  it  for  the  glory  of  God',  andthe  good  of "his  Church  in- 
 deed, that  the  Clergy  fhould  be  left  even  as  bare  as  the  Apoflles,  when  they  had  neither  flaffnor 
 fcrip;  that  God,  which  fhould  lay  upon  them  the  condition  of  his  Apoflles,  would  I  hope,  $} 
 due  them  with  the  felf- fame  affection  which  was  in  that  holy  Apoflle,  whofe  words  concerning' 
 hisownright-vertuous  contentment  of  heart ,  As  well  how  to  want,  as  now  to  abound,' 
 
 are 
 
THE    PREFACE. 
 
 are  a  mo  ft  fit  Epi [copal  emprefe.The  Church  of  Chrifl  is  a  Body  Myfticdl.  A.  Body  cannot  (land, 
 unlef  the  parts  thereof  be  proportionable:  L  et  it  therefore  be  required  on  both  parts, at  the  hands 
 of  the  Clergy  yto  be  in  meannep  of  (late  like  the  Apoflles  ;  at  the  hands  of  the  Laity, to  be  as  they 
 were  who  lived  under  the  Apoflles.    And  in  this  Reformation  there  will  be,  though  little  Wif- 
 dom,  yet  fome  Indifferency :  But  your  Reformation, which  are  of  the  Clergy  (if  yet  it  difb/eafe 
 you  not,  that  I  fhould  fay  ye  are  of  the  Clergy)  feemeth  to  aim  at  a  broader  mark.  Te  think,  that 
 he  which  null  perfectly  reform,mufl  bring  the  Form  of Church-  Difcipline  unto  the  State  which 
 then  it  was at.  A  thing  neither  pofiible,  nor  certain,  nor  abfolutely  convenient.  Concerninpthe 
 firft,  tvfjat  was  ufed in  the  Apoflles  times,  the  Scripture fxlly  d.clarelh not ;  fo  that  mfkin? 
 their  times  the  Rule  and  Canon  of  church  Polity,  ye  make  a  Rule,  which  being  notpoftible  to  be 
 fully  known,  is  as  impoftible  to  be  kept.     Again,  Sith  the  later,  even  of  the  Apoflles  own  times, 
 had  th.it  which  in  the  former,  was  not  thought  upon ;   in  thi'-  general  pi  cpofwg  of  the  Apoflles 
 times, there  is  no  certainty  which  fhould  be  followed,(fp  ecially  feeing  that  ye  give  us  great  catife 
 to  doubt  how  far  ye  allow  thofe  times.  For  a  beit,  the  lover  of '  Antichriflian  building  were  not^ 
 ye  fay,  as  then  ft  up,  yet  the Foundations  thereof were fecretly,  and 'under  the ground,  laid 
 in  the  Apoflles  times  :  So  that  all  ether  times,  ye  plainly  reject  ;  and  the  Apoflles  own  times, 
 ye  approve  with  marvellous  great  fufpitioiii  having  it  intricate  and  doubtful,  wherein  we  are 
 to  keep  our  f elves  unto  the  pattern  of  their  times.    Thirdly,  Whereas  it  is  the  error  of  the  com- 
 mon multitude,  to  confider  onely  what  hath  been  of  old,  and  if  the  fame  were  well,  to  fee 
 whether  fill  it  continue-,  if  not,  to  condemn  that  prefently,   which  is,  and  never  to  fearch 
 uponivh&t  ground  or  con  fideration  the  Chahge  mght  grow.     Such  rudeneft  cannot  be myou 
 fo  well  born  with,  whom  Learning  a  ;d  judgment  hath  enabled  much  more  foundly  todfeern  cen-moniisV- 
 howfarthe  times  of  the  church,  and  the  Orders  thereof,  may  alter  without  offence.     True  que  Mnis  ran- 
 it  is,  the  ancienter  * ,  the  better  Ceremonies  of  Religion,  are :  Howbeit ,  not  abfoluteh  true,  fU.'Tlfan<s,r3ti* 
 andwithout  exception;  buttrtie,  oncly  }o  far  for;  h  as  thofe  different  ages  do  agree  intbe  (late  u.vit,  quan- 
 tf  thofe  things,  for  which,  at  thi  ftrflth  fe  Rites,  Orders*  and  Ceremonies,  were  infl/tuted.    um  a<Mru*- 
 In  the  Apoflles  times,  that  was  harmhji,  which  being nvit>  revived,  would  be  fcandaloust,  Ar^p"^""' 
 as  their  a  Ofcula .  San<5h.  Thofe    Feafls  of  Charity,  which  being  injlittited  by  the  Apoflles,  *Romi£.  i5„ 
 wereretained  in  the  church  long  after,  are  no*  now  thought  any  where  needful.     What  man  2ThV?  I2" 
 is  there  of  under  ft  av.  ding,  unto  whom  it  is  not  mam fe ft,  how  the  way  of  providing  for  the  r  -P«.j. 14.'' 
 Clergy  by  Tithes,  the  device  of Alms-houfes  for  the  Poor,  the  forting  out  of  the  people  into  In,beir  met 
 their  fever  al  Parifbes  5  together  with  fundi  y  other  things  which  the  Apdflles  times  could  not  efj^fc^ 
 
 meet- 
 
 man- 
 e 
 
 have,    (being  now  eflabl;ft)cd)   are  much  more  convenient  and  fit  for  the  Church  of  Chrifl,  ner  *"", "» '* 
 then  if  the  fimefliould  be  taken  away  for  Conformities  fake,  with  the  antienteft  and  fir  (I  'jfe  '°  ^!Hle 
 times  ?   The  Orders  therefore  which  were  obferved  in  the  Apoftles  times,  are  not  to  be  urged  with  a  kjft  ■; 
 as  a  Rule  timv  erf  ally,  either fafficien'  or  ncceffary.     if  they  be,  neverthelep  on  your  part,  it  *f'"j  tht'fe 
 fiiB  remaineth  to  be  better  proved,   That  the  Form  of  Difcipline,  which  ye  intitle  Apoftoli-  Te  Jiib  yol*" 
 cal,  was  in  the  ^Apoflles  time  exerctfd:  For  of this  very  thingye  fail .  even  touching  that  For  which 
 which  ye  make  mo  ft  account  of,  as  being  Matter  of 'Subftance 'in  Difcipline,  I  mean,  the  1?™}*"™!?' 
 Power  of  your  Lay-Elders, and  the  difference  of  your  Doctors  from  the  Paftors  in  all  Churches.  i.*,Signaculum 
 So  that  in  [um,  we  may  be  bold  to  conclude^  That  be  fides  thefe  Lift  times,  which  for  infolency,  ?ra,tio^  SA ' he 
 fride,  and  egregious  contempt  of  all  good  order,  are  the  worft  ;    there  are  none  wherein  ye  erjib.de  a" 
 can  truly  affirm,  that  the  compleat  Form  of  your  Difcipline,  or  the  Subftance  thereof  was  rar-  . 
 praclifed.     The  evidence  therefore  of  Antiquity  failing  you,  yeflie  tothe  judgments  of  fuch  wf.ia.oii- 
 Learnedmen^  as  fecm  by  their  Wri  tings,  to  be  of  opinion,  that  all  Chriftian  Churches  fhould  cerning  wbUb 
 receive  your  Difcipline,  and  abandon  ours.     Wherein,  as  ye  heap  up  the  names  of  a  number  ¥^f\rS^nt 
 of  men,  not  unworthy  to  be  hadmhonor  ;  fo  there  are  a  number,  whom  when  ye  mention,  al-  faith,  Srari* 
 though  it  ferve ye  topurpofe,  with  the  ignorant  and  vulgar  fort,  whomeafure  by  tale,  and  not  Aiebus  tjenfas 
 hj  weight;  yetfurely,  they  who  know  what  quality  and  value  the  men  are  of,  will  think  ye-  cmnmuws  & 
 draw  very  near  the  dregs.     But  were  they  all  of  as  great  account  as  the  be  ft  and  chief  eft  peraftifynaxi 
 amongft  them,  with  us  notwithftdndin?.  neither  are  they,    neither  ought  they  to  be  of  fuch  poft  Sacra" 
 reckoning,  that  their  opinion  or  conjecture,  fhould caufe  the  Laws  of  the  Church  of  England  communio 
 to  give  place ;  much  left  when  they  neither  do  all  agree  inthat  opinion,  and  of  them  which  nem  inibant 
 are  at  agreement >  the  mo  ft  part  through  a  courteous  endue  emeni,  have  followed  one  man  as  v^bulqui"-  '" 
 their  Guide;  finally,  t hat  one  therein  not  unlikely  to  have  fwerved     tf  any  chance  to  fay,  d«n  cibosaf- 
 
 fereruibirs* 
 pauporibus  sutem  &  qui  liihil  lubebarit  etiam  rocatit,  in  1  Cor.  11.    Hoftr.  Pji    Of  the  fame  Feaftf  in  like  fort,  Tenullian. 
 Coena  nofti  de  nomine  racionertifQi  pik.i  lit.   VocatU:  enim  ayi.-n,  id  quad  «ft  penej  Qritc't diledto-     QMam'fcunquc  futnp- 
 tibus  conflec,  lucrum  eft  pHSta*ft  WiSlfiS  tikiifflhrftmit;  Ap'ol.  ca-p.jo"; 
 
 £  i  it 
 
THE  PREFACE. 
 
 Galen.  Claf.  2. 
 lib.    Decuiuf 
 que   anirn. 
 peccat.  notitia 
 atquc  mcdela. 
 
 Petition  to 
 the  Q^Mary, 
 pag.14. 
 
 Erctef.  10. 1. 
 
 Their  calling 
 for  Tryal  by 
 Dii'putation. 
 
 it  is  Probable  that  in  the  Affiles  times  there  were  Lay-Elder s^  or  not  to  mifiike  the  confine 
 ance  of  them  inthe  Church;  or  to  affirm,  that  Bijhops  at  the  fir  ft  were  a  name »,  but  not  a 
 power  difiinct  from  Presbyters ,  ortojpeak  any  thing  in  praife  of  thofe  Churches  which  art 
 without  Epifcofal  Regiment  ?   or  to  reprove  the  fault  of  fuch  as  abufe  that  Calling.  All  thefe 
 ye  Regifter  for  Men,  perjwaded  as  you  are,  that  every  Chriftian  Church  ft andeth  bound  by 
 the  Law  of  Cod  to  put  down  Bijhops,  and  in  their  rooms  to  erett  an  Elderfhip  fo  authorized 
 as  you  would  have  it  for  the  Government  of  each  Parijh.  Deceived  greatly  they  are  therefore, 
 who  think  that  all  they  whofe  names  are  cited  among (I  the  Favorers  of  this  Caufe,  are  on  any 
 fuch  verdict  agreed.  Yet  touching  fome  material  points  of  your  Difcipline,  a  kinde  of  agree- 
 ment we  grant  there  is  amongft  many  Divines  of  Reformed  Churches  abroad.     For  fir  ft,  To 
 do  as  the  Church  of  Geneva  did,  the  Learned  in  fome  other  Churches  muft  needs  be  the  more 
 willing,  who  having  ufed  in  like  manner,  not  the  flow  and  tedious  help  of  proceeding  by  pub- 
 lick  Authority  •,  but  the  peoples  more  quick  endeavor  for  alteration,  in  fuch  an  exigent  I  fee 
 not  well,  how  they  could  have  (laid  to  deliberate  about  any  other  Regiment,  then  that  which 
 already  was  devifed to  their  hands  t,  that  which  in  like  cafe  had  been  taken,  that  which  was 
 cafiefttobeeflablijhed  without  delay \  that  which  was  likelie  ft  to  content  the  people  by  reaf on 
 of  fome  kinde  of  f way  which  it  give th  them.     When  therefore  the  example  of  one  churchy 
 was  thus  at  the  fir  ft  almofl  through  a  kinde  of  conftraint  or  neceftity  followed  by  many,  their 
 concurrence  inperfwafion  about  fome  material  points  belonging  to  the  fame  polity  is  not  flrange. 
 For  we  are  not  to  marvel  greatly,  if  they  which  have  all  done  the  fame  thing,  do  eafily  em- 
 brace the  fame  opinion  as  concerning  their  own  doings ;    Beftdes,  mark  I  hefeech  you,  that 
 which  Galen  in  matter  of  Philofophy  noteth;  for  the  like  falleth  out,  even  in  jgueftions  of 
 higher  knowledge.    It  fareth  many  times  with  mens  opinions,  as  with  rumors  and  reports. 
 That  which  a  credible  per  fen  telleth, .  is  eafily  thought  probable  by  fuch  as  are  well per  [waded  of 
 him:  But  if  two,  or  three,  or  four,  agree  all  in  the  fame  tale,  they  judge  it  then  to  be  out  of 
 Controverfie,  andfo  are  many  tintes  overtaken  for  want  of  due  confederation,  either  feme 
 common  caufe  leading  them  all  into  error,  or  one  mans  over  fight,  deceiving  many  through  their 
 loo  much  credulity  and  eafineft of  belief.     Though  ten  per fons  be  brought  togiveteflimonyin 
 any  caufe,  yet  if  the  knowledge  they  have  of  the  thing  whereunto  they  come  as  witneffes,  ap- 
 pear to  have  grown  from  fome  one  among  (I  them,  and  to  have ft red  it  f elf  from  hand  to  hand, 
 they  all  are  in  force  but  as  oneteflimony ;  nor  is  it  otherwife  here,  where  the  Daughter 
 Churches  do  (peak  their  Mothers  Dialect ;  heret,  where  fo  manyfing  one  Song,  by  reafon  that 
 he  is  the  Guide  of  the  Quire,  concerning  whofe  deferved  authority,  amongft  even  the  grave  ft 
 Divines,  we  have  already  fpoken  at  large.    Will  ye  ask  what  fhould move  thofemany  Learn- 
 ed, to  be  followers  of  one  Mans  j  udgment  ■?  no  neceftity  of  Argument  forcing  them  thereunto  ? 
 Tour  demand  is  anfwered  by  your  f elves.  Loth  ye  are  to  think  that  they  whom  ye  judge  to  have 
 attained,  as  found  knowledge  in  all  points  of  Doctrine,  as  any  fmce  the  Ape files  time,  fhould 
 mi  flake  in  Difcipline.     Such  is  naturally  our  affection,  that  whom  in  great  things  we  mighti- 
 ly admire  ;  in  them,  we  are  not  perfwaded  willingly  that  any  thing  fhould  be  ami  ft.    The  rea- 
 fon whereof  is,  for  that  as  dead  Flies  putrifie  the  ointment  of  the  Apothecary,  fo  a  little 
 Folly  him  that  is  in  eflimationfor  wifdom.  This  in  every  profeftion,  hath  too  much  authorized 
 the  judgment  of  a  few:  This  with  Germans  hath  caufed  Luther ,  and  with  many  other 
 Churches,  Calvin,  to  prevail  in  all  things.  Tet  are  we  not  able  to  define,  whether  the  Wifdom 
 of  that  God  (who  fetteth  before  us  in  holy  Scripture,  fo  many  admirable  patterns  of  Vertue, 
 and  no  one of them,  without fomewhat  noted,  wherein  they  were  culpable?  to  the  end,  that  to 
 him  alone  it  might  always  be  acknowledged,  Thou  onely  art  holy,  thou  onely  art  juft) 
 might  not  permit  thofe  worthy  Veffels  of  his  Glory,  to  be  in  fome  things  blemifhed  with  the 
 (lam  of  humane  frailty  •,  even  for  this  caufe,  left  we  Jlwuld  e  fie  em  of  any  man  above  that 
 which  behoveth. 
 
 5.  Notwithftanding,  as  though  ye  were  able  to  fay  a  great  deal  more  then  hithertoyour 
 Bioks  have  revealed  to  the  World,  earncfl  Challengers  ye  are  of  tryal  by  fome  publick  Dtfjrn- 
 tation ,  wherein,  if  the  thingye  crave,  be  no  more  then  onely  leave  to  diftute  openly  about 
 thofe  Matters  that  are  inqueftton,  the  Schools  in  Univerftties  (for  any  thing  I  know)  are 
 open  unto  you :  They  have  their  yearly  Acts  and  Commencements,  be  fides  other  Dift  Marions, 
 both  Ordinary  and  upon  occafion,  wherein  the  fever  alp  arts  of  our  own  Ecclefiaftkdl  Difcipline 
 are  often  times  offered  unto  that  kinde  of  Examination ,  the  learnedft  of  you  have  been  of  late 
 years,  noted  feldom  or  never  abfent  from  thence,  at  the  time  of  thofe  great  Affemblies  ,  and 
 the faxor  of propofing  there  in  convenient  fori  whatfoever  ye  can  object  (which  thing,  myfelf 
 
 have 
 
THE  PREFACE. 
 
 have  known  them  to  grant  of  Scholafiical  court  e fie  unto  Strangers)  neither  hath  (as  I  think) 
 nor  ever  will  (I  prefume)  he  denied  you.  if  your  Suit  he  to  havefome  great  extraordi- 
 nary confluence,  in  expectation  whereof,  the  Laws  that  already  are,  (l)ould  fleep  and  have  no 
 power  over  you  \  till  in  the  hearing  of  thoufands,  ye  all  did  acknowledge  your  error,  and  re- 
 nounce the  further  profecution  of  your  caufe :  Haply,  they  whofe  authority  is  required  unto  the 
 fatisfying  of  your  demand,  do  think  it  both  dangerous  to  admit  fuch  concourfe  of  divided 
 mmdes,  and  unmeet  that  Laws,  which  being  once  folemnly  efablifhed,  are  to  exalt  obedience 
 ef  all  men,  and  to  conftrain  thereunto,  jhouldfofar  floop,  as  to  hold  themfelves  in  fu (pence 
 from  taking  any  effect  upon  you,  ti/lfome  diffuter  can  perfrvade  you  to  be  obedient.  A  Law 
 is  the  Deed  of  the  whole  Body  Politick,  whereof  if  ye  judge  your  f elves  to  be  any  part,  then 
 is  the  Law  even  your  Deed  alfo.  And  were  it  reafon,  in  things  of  this  quality,  togivemen 
 audtence, pleading  for  the  overthrow  of  that  which  their  own  very  deed  hath  ratified  ?  Laws 
 that  have  been  approved,  maybe  (no  man  doubt  eth)  again  repealed,  and  to  that  end  alfo 
 diluted  again fl,  by  the  Authors  thereof  themfelves  :  But  this  is  when  the  whole  doth  de- 
 liberate what  Laws  each  partjhall  obferve,  and  not  when  apart  refufeth  the  Laws  which  the 
 whole  hath  orderly  agreed  upon.  Notwith (landing,  for  as  much  as  the  caufe  we  maintain, 
 is  (God  be  thanked)  fuch  as  needeth  not  tofhun  any  tryal,  might  it  pleafe  them  on  whofe  ap- 
 ■frobationthe  matter  dependeth,  to  condefcend fo  far  unto  you  in  this  behalf,  Iwifh  heartily 
 that  proof  were  made  even  byfolemn  conference  in  orderly  and  quiet  fort  ;  whether  you  would 
 your  f elves  be  fat  is  fed,  or  elf e  could  by  fatisfying  others,  draw  them  to  your  party.  Provided 
 ahvay,  fir  (I,  In  as  much  as  ye  go  about  to  defray  a  thing  which  is  in  force  ,  and  to  draw  in 
 that  which  hath  not  as  yet  been  received;  to  impofe  onus  that  which  we  think  not  our f elves 
 hound  unto,  and  to  overthrow  thofe  things  whereof  we  are  poffeffed;  that  therefore  ye  arc 
 not  to  claim  in  any  conference,  other  then  the  Plaintiffs  or  Opponents  part,  which  muft  confilt 
 altogether  in  proof  and  confirmation  of  two  things  i  The  one,  that  our  Orders  by  you  condemn- 
 ed, we  ought  to  abolifh;  the  other,  that  yours,  we  are  bound  to  accept  in  the  fiead  thereof. 
 Secondly,  Becaufethe  fgueflions  inControverfie  between  us,  are  many,  if  oncewe  defcend 
 unto  particulars  :  That  for  the  eafer  and  more  orderly  proceeding  therein,  the  mofl  general 
 be  firfi  dif cuffed,  nor  any  Queftion  left  off,  nor  in  each  ^uefiion  the  profecution  of  any  one 
 Argument  given  over,  and  another  taken  in  hand,  till  the  iffue  whereunto,  by  Replies  and 
 Anfvers,  both parts  are  come  ,  be  collected,  read,  and  acknowledged,  as  well  on  the  one  fide 
 as  on  the  other,  to  be  the  plain  conclufton  which  they  are  grown  unto.  Thirdly,  For  avoiding  of 
 the  manifold  inconveniences  whereunto  ordinary  and  extemporal  Diffutes  arefubject,  as  alfo 
 hecaufe,  if  ye  fhotdd  fingly  dilute  one  by  one,  as  every  mans  own  wit  didbeftferve,  it  might 
 be  conceived  by  the  re  (I,  that  haply  fome  other  would  have  done  more ;  the  chief e  fief  you  do 
 all  agree  in  this  atfion,  that  whom  ye  fhaU  then  chufeyourfbeaker,  by  him  that  which  is  pub- 
 lickly  brought  into  Diffutation,  be  acknowledged  by  all  your  confents,  not  to  be  his  allegation, 
 but  yours  ;  fuch  as  ye  all  are  agreed  upon,  and  have  required  him  to  deliver  in  all  your 
 names  :  The  true  Copy  whereof  being  taken  by  a  Notary,  that  a  reafonable  time  be  allowed 
 for  return  of  Anfwer  unto  you  m  the  like  form.  Fourthly,  Whereas  a  number  of  Conferences 
 have  been  had  in  other  caufes  with  the  left  effectual fuccef,  by  reafon  of  partial  and  untrue 
 reports,  publifhed  afterwards  unto  the  World:  That  to  prevent  this  evil,  there  beat  the  firfi 
 a  Solemn  Declaration,  made  on  both  parts  of  their  Agreement,  to  have  that  very  Book  and  no 
 other,  fet  abroad,  wherein  their  pre fent  authorized  Notaries  do  write  thofe  things  fully  and 
 cnely;  which  being  written;,  and  there  read,  are  by  their  own  open  tefiimony,  acknowledged 
 to  be  their  own.  Other  circumftances  hereunto  belonging,  whether  for  the  choice  of  time, 
 place,  and  language,  or  for  prevention  of  impertinent  and  needle f  ffeech,  orto  any  endand 
 purpofeelfe,  they  may  be  thought  on  when  occ a fwnferveth.  In  this  fort, to  broach  my  private 
 conceit  for  the  ordering  of  a  publick  action,  I  fbould  be  loth,  (albeit,  I  do  it  nototherwife 
 then  under  correct  ton  of  them,  whofe  gravity  and  wifdom  ought in  fuch  cafes  to  over-rule) 
 but  that  fo  venturous  boldnef^  I  fee  is  a  thing  now  general,  and  am  thereby  of  good  hope,  that 
 where  all  men  are  licenced  to  offend,  no  man  willfhew  him  felf  a  fharp  Accujer. 
 
 6.  What  fuccef?  Godmaygiveurto  any  fuch  kinde  of  Conference  or  Dtfputation,  we  can-  No  end  of 
 not  tell :    But  of  this  we  are  right  fure,  that  Nature,  Scripture,  and  Experience  it  felf,  have  Contention, 
 all  taught  the  World  to  feek  for  the  ending  of  Contentions,  by  fubmittmg  it  felf  unto  fome  ZmaS" 
 judicial  and  definitive  Sentence,  whereunto  neither  part  that  contendeth  may  under  any pre-  both  parts, 
 fence  or  colour  refufe  to  ft  and:  This  mufl  needs  be  effectual  and  firong  5  asforother  means  °njj°  .[?™e 
 without  this,  they  feldom  prevail,  I  would 'there foreknow,  whether  forth  ending  of  the fe  irk-  sen"en'ce, 
 
 fome 
 
THE   PREFACE. 
 
 fome  ftrtfcs,  wherein  you  and  year  Followers  do  ft  and  thus  formally  divide  dizain fi  the  au- 
 thorized Guides  of  this  church-,  and  the  reft  of  the  people  fubjeel  unto  their  Charge  •  whe- 
 ther, I  (ay,  ye  be  content  to  /  efer  your  Caufe  to  any  other  higher  judgment  then  your  own, 
 or  el  fe  intend  to  per fi (I,  and  proceed. -is  ye  have  begun,  till  your  felves  can  be  per  (waded  to 
 condemn  your  f elves  ?  if  your  Determination  be  this,  we  can  he  butforry  that  ye  fbould  de- 
 Rom.  3. 17.  ferve  to  be  reckoned  with  fuch,  of  whm  God himfeif pronounceth,  The  way  of  Peace  they 
 have  not  known.  Ways  of  peaceable  Couilufion,  there  are  but  thefe  two  certain  ;  the  one  a, 
 fentencc  of  judicial  Decifion  given  by  authority  thereto  appointed  within  our  fe Ives  •  the 
 other,  the  like  ktnde  of  fentence  giv-n  by  a  more  Universal  authority.  The  former  of  which 
 twoways,  God  himfeif  in  the  Luxe  prefenbeth,  and  his  Spirit  it  was  which  direcled  the  very 
 fir  (I  Chrifiian  Churches  in  the  World  to  ufc  the  latter.  The  Ordinance  of  God  in  the  Law, 
 Dcut.  17. 8.  was  this.  If  there  arile  a  matter  too  hard  for  thee  in  judgment,  between  blood  and 
 blood,  between  plea,  &c.  then  ihak  thou  arife,  and  go  up  unto  the  place  which  the  Lord 
 thy  God  ihall  chufe-,  and  thou  (halt  come  unto  the  Priefts  of  the  Levites,  and  unto  the 
 Judge  that  (hall  be  in  thole  Jays,  and  ask,  and  they  (hall  (hew  thee  the  fentence  of  Judg- 
 ment \  and  thou  Ihalt  do  according  to  that  thing  which  they  of  that  place  which  the 
 Lord  hath  chofen,  fliew  thee  ;  and  thou  (halt  obferve  to  do  according  to  all  that  they  in- 
 form thee  :  According  to  the  Law  which  they  (hall  teach  thee,  and  according  to  the 
 judgment  which  they  (hall  tell  thee,  (halt  thou  do  •,  thou  (halt  not  decline  from  the 
 thing  which  they  lliall  (hew  thee,  to  the  right  hand,  nor  to  the  left.  .And  that  man  that 
 will  do  prefumptuoufly,  not  hearkning  unto  the  Prieft  ( that  ftandeth  before  the  Lord 
 thy  God  to  mmifter  there)  or  Unto  the  Judge,  that  man  (hall  die,  and  thou  (halt  take 
 a»s  1  j.  away  evil  from  ifr  ad.  When  there  grew  in  the  Church  of  Chrifi,  a  que ftion,  Whether  the 
 Gentiles  believing  might  be  faved,  although  they  were  not  circumciied  after  themanner 
 or  Mofes,  nor  did  obferve  the  reft  of  thole  Legal  Rites  and  Ceremonies  whereunto  the 
 Jews  were  bound,  After  great  Dijfention  an'd  Difputation  about  it,  their  conclufion  in  the 
 end  was,  to  have  it  determined  by  fentem  e  at  Jerusalem  •,  which  was  accordingly  done  in  a 
 'Council  there  affem  'led  for  the  fame  pur pofe .  Are  ye  able  to  alledge  any  jujl  and fufficient 
 caufe,  wherefore  abfolutely  ye  fiwuld  not  condefcendin  this  Controverfie,  to  have  your  judg- 
 ments over-ruled  by  fome  fuch  Definitive  Sentence ;  Whether  it  fall  out  to  be  given  with',  or 
 againfl  you,  that  jo  thefe  tedious  contentions  may  ceafe  ?  Te  will  perhaps  make  anfwer,  That 
 being  per [waded  'already,  as  touching  the  truth  of  your  Caufe,  ye  are  not  to  hearken  unto  any 
 fentence,  no  not,  though  Angels  flwuld  define  otherwife,  as  the  bleffed  Apo files  own  example 
 teacheth.  Again,  That  Men,  yea,  Councils,  may  err ;  and  that  unleft  the  judgment  given \ 
 do  fat  is  fe  your  mindes,  unleft  it  be  fuch  as  ye  can,  by  no  further  argument  oppugn;  in  a 
 word,  unleft  you  perceive  and  acknowledge  it  y  our  f elves  confonant  with  Gods  Word,  to  (land 
 unto  it,  not  allowing  it,  were  to  fin  againfl  your  own  confidences.  But  confider,  I  befeechyou, 
 fir  ft,  As  touching  the  Apofile,  how  that  wherein  he  was  forefolute  and  peremptory,  our  Lord 
 $efus  Chrift  made  mantf eft  unto  him,  even  by  Intuitive  Revelation,  wherein  there  was  no 
 poftibility  of  error :  Thatwhichyou  are  perfwaded  of,  ye  have  it  no  otherwife  then  by  your 
 own  onely  probable  collection ;  and  therefore  fuch  bold  afj ever at ions  as  in  him  were  admira- 
 ble, fhould  in  your  mouths  but  argue  rafhneft.  God  was  not  ignorant,  that  the  Priefts  and 
 ^fudges,  whofe  fentence  in  Matters  of  Controverfie  he  ordainedfhould  (land,  both  might  and 
 oftentimes  would  be  deceived  in  their  judgment.  Howbeit,  better  it  was  in  the  eye  of  his 
 under  ft  andtng,  that  fomttime  an  erronieus  fentence  Definitive  fbould  prevail,  till  the  fame 
 authority  perceiving  fuch  over  fight,  might  afterwards  correct  or  reverfe  it,  then  that ftrifes 
 fhould  have  reftite  to  grow,  and  not  come  fpeedily  mitofiome  end :  Neither  wifh  we,  that  men 
 fhould  do  any  thing  which  in  their  hearts  they  are  perfwaded  they  ought  not  to  do;  but  this 
 perfwafion  ought  (we  fay)  to  be  fully  fetled  in  their  hearts,  that  in  litigious  and  contr  over  fed 
 caufes  of  fuch  quality,  the  Will  of  God  is  to  have  them  to  do  whatfoever the  fentence  of ju- 
 dicial and  final  Decifion  fhall  determine,  yea,  though  it  feem  in  their  private  opinion  to 
 fwarve  utterly  from  that  which  is  right;  as  no  doubt,  many  times  the  fentence  amongfi  the 
 •f-ews,  did  feem  unto  one  part  or  other  contending :  And  yet  in  this  cafe,  God  did  then  allow 
 them  to  do  that  which  in  their  private  judgment  itfeemcd  (yea,  and  perhaps  truly  feemed) 
 that  the  Law  did  dif allow.  For  if  God  be  not  the  Author  of  confufion,  but  of  peace,  then 
 can  he  not  be  the  Author  of  our  refufal,  but  of  our  contentment,  to  ft  and  unto  fome  Definitive 
 Sentence;  without  which,  almoft  impofiible  it  is,  that  either  we  fhould  avoid  confufion,  or 
 ever  hope  to  attain  peace     To  fmall  purpofe,  had  the  Council  of  Jerufalem  been  affiembled, 
 
THE    PREFACE. 
 
 if  once  their  determination  being  fet  down,  men  might  afterwards  havedeftnded  their  for* 
 mer  opinions.  When  therefore  they  had  given  their*Defnitive  Sentence,  aUControverfie 
 was  at  an  end:    Things  were  diluted  before  they  came  to  be  determined;  Men  afterwards 
 were  not  to  dilute  am  longer-,  but  to  obey.     The  Sentence  of  judgment  ftnifhed  their  fthfe, 
 which  their  difp  utes  before  judgment,  could  net  do.     This  was  ground fufftcient  for  any  rea- 
 f enable  Mans  conscience  to  build  the  duty  of  obedience  upon,  whatfoever  his  own  opinion  were 
 as  touching  the  matter  before  in  que  (lion.     So  full  of  wilfulnejs  and f elf -liking,  is  our  nature, 
 that  without  fome  Definitive  Sentence ,  which  beinggiven,  may  (land,  and  a  necefity  of 
 (iler.ee  on  both  fides  afterward  impofed;  fmall  hope  there  is,  thai  jlrifes  thus  far  profecutedi 
 will  in  fhort  time  quietly  end.  .  Now  it  were  in  vain  to  ask  you,  Whether  ye  could  be  content 
 that  the  Sentence  Jof  any  Court  already  erected,  flwuld  be  Jo  far  authorized,  as  that  among 
 the  %ews  eftabliftied by  God  himfelf,  for  the  determining  of  all  Controverfies.     That  man 
 which  will  do  prefumptuoufly,  not  hearkning  unto  the  Prieft  that  ftandeth  before  the 
 Lord  to  minifter  there-,  nor  unto  the  Judge,  let  him  die.    Ye  have  given  us  already  to 
 under  ft  and  what  your  opinion  is  in  part,  concerning  Her  f acred  Maje flies  Court  of  High  Com- 
 mifion  •,  the_  nature  whereof  is,  the  fame  with  that  among  ft  the  $ews,  albeit  the  power  be 
 not  fo  great.     The  other  way,  happily  may  like  you  better,  becaufe  Mafter  Beza  in  his  la ft.  Pref.  Tra& 
 Book,  fave  one,  written  about  thefe  Matters  ,  profejfeth  himfelf  to  be  now  wea>y  of  fuch  deExc°ni. 
 Combats  and  Encounters  ,  whether  by  word  or  writing,  in  as  much  as  hefindeth  that  Con-  IrcshJc' 
 trover fie s  thereby  are  made  but  Brawls :  And  therefore  wijheth  that  in  fome  common  law- 
 ful Afit-mbly  of  Churches,  all  thefeftrifes  may  at  once  be  decided.    Shall  there  be  then 
 in  the  meanwhile  no  doings?  .  Tes.  There  are  the  weightier  Matters  of  the  Law,  Jud<*-  Matth.23.23. 
 ment,and  Mercy  and  Fidelity.  Thefe  things  we  ought  todo-r  and  thefe  things,  while  we  con- 
 tend about  left,  we  leave  undone.    Happier  are  they ,  whom  the  Lord,  when  he  cometh,  fhall 
 finde  doing  in  thefe  things,  then  diluting  about  Doctors,  Elders,  and  Deacons :   Or  if  there 
 be  no  remedy,  but  fomewhat  needs  ye  mu(t  do,  which  may  tend  to  thefetting  forward  of  jour 
 Discipline  ;  do  that  which  wifemen,  who  think  fome  Statute  of  the  Realm  more  fit  to  be  re- 
 pealed then  to  ft  and  in  force,  are  accuftomedto  do,  before  they  come  to  Parliament,  where  the 
 place  of  enacting  is  ;  that  is  tofay,fpendthe  time  in  re-examining  more  duly  your  caufe,  and 
 in  more  throughly  con  fide  ring  of  that  which  ye  labor  to  overthrew :  As  for  the  Orders  which 
 are  eftablifhed,  ftth  Equity  and  Reafon,  the  Law  of  Nature*  God  and  Man,  do  all  favor  that 
 which  is  in  Being,  till  orderly  judgment  of  Decifton  be  given  againft  it,  it  is  but^fufliee  to 
 exact  of  you,  and  perverfneft  in  you,  itfhouldbe  to  deny  thereunto  your  willing  obedience. 
 Net  that  I  judge  it  a  thing  allowable  for  men  to  obferve  thofe  Laws,  which  in  their  hearts, 
 they  areftedfaftly  per f waded  to  be  againft  the  Law  of  God :  \  But  your  per  [wafion  in  this  cafei 
 ye  are  all  bound  for  the  time  iofufpend  ;  and  in  otherwife  doing,  ye  offend  againft  God,  by 
 troubling  his  Church  without  any  juft  or  necefftary  cmfe.     Be  it  that  there  are  fome  reafons 
 inducing  you  to  think  hardly  of  our  Laws.:  Are  thofe  reafons  demonftrative,  are  they  necef- 
 fary, or  but  meer  probabilities  onely  ?  An  Argument  neceffary  and  demonftrative  is  fuch,  as 
 being  propofed  unto  any  man,  andunder  flood-,  theminde  cannot  chufe,  bat  inwardly  affent. 
 Anyone  fitch  reafon  difchargeth,  I  grant  the  Con fcience,  andfetteth  it  at  full  liberty .     For 
 the  public  k  approbation  given  by  the  Body  of  thii  whole  Church*  unto  thofe  things  which  are 
 eftablifhed,  doth  make  it  but  probable,  that  they  are  good;  and  therefore  unto  a  neceffary  proof, 
 that  they  are  not  good,  it  muft  give  place  0  Butif the  skilfulleft  amongftyoucan  fhew,that  all 
 the  Books  ye  have  hitherto  written^  be  able- to  afford  any  one  argument  of  this  nature,  let  the 
 inftance  be  given.     As  for  probabilities,  What  thing  was  there  ever  fet  down  fo  agreeable 
 with  found  reafon,  but  fome  probable  fhew  againft  itmight  be  made  ?  Is  itmeet,  thatwhen- 
 fublickly  things  are  received,  and  have  taken  place ;  General  obedience  thereunto  fhouldceafe 
 to  be  exacted,  in  cafe,  this  or  that  private  perfin,  led  with  fome  probable  conceit,  fhouldmake 
 open  Proteftation,  Peter  or  John  difallow  them,  and  pronounce  them  naught.     Inwhich  r.  c.  lib.?.  pS 
 cafe  your  anfwer  will  be,  That  concerning  the  Laws  of  our  Church,  they  are  not  onely  con-  l71> 
 demncd  in  the  opinion  of  a  private  man,  but  of  thoufands,  yea,  and  even  of  thofe  amongft 
 which  divers  are  in  publick.  hhaf  g.e  and  authority.     As 'though  when  publick  confent  of 
 the  whole  hath  eftablifhed  anything,  even  mans  judgment  being  thereunto  compared,  were 
 not  private  -7  hewfocver  'his". calling  be  to  feme  kinde  of  publick  charge.    So  that  of  Peace  and 
 ^uietnef,  there  is  not  any  way  poftible,  unkft  the  probable  voice  of  every  intire Society  of 
 Body  Politick,  over-rule  all  private  of  like  nature  in  the  fame  Body  :  Which  thing  effectual" 
 ly  povetb,  That  God  being  Author  of  Peace,  and  not  ofConfufion  in  the  Church,  muft  needs 
 
 be 
 
THE  PREFACE. 
 
 be  Author  of  thofe  mens  peaceable  resolutions,  who  concerning  thefe  things,  have  determined 
 with  themf elves,  to  think  and  do  as the  Church,  they  are  of  decreeth,  tilt they  fee  neceffary 
 caufe  enforcing  them  to  the  contrary. 
 The  Matter  7.  Nor  is  mine  own  intent,  any  other  in  thefe  fever al  Books  of  difcourfe,  then  to  make 
 
 contained  in    it  appear  unto  you -,  that  for  the  Ecclefia  final  Laws  of this  Land,  we  are  led  by  great  reafon 
 RjCoksE'8ht     to  obferve  them,  andyeby  no  neceftty  bound  toimpugne  them.     It  is  no  fart  of  my  fecret 
 meaning,  to  draw  you  hereby  into  hatred,  or  tofet  upon  the  face  of  this  caufe  any  fairer  glof, 
 then  the  naked  truth  doth  afford  5  but  my  whole  endeavor  is  to  refolve  the  Confcience,  and  to 
 fbew,as  near  as  lean,  what  in  this  Contr  over  fie,  the  Heart  is  to  think,  if  it  will  follow  the 
 light  of  found  and  finccre  judgment,  without  either  cloud  of  prejudice,  or  mi(l  of pafionate 
 affetfton.     Wherefore,  feeing  that  Laws  and  Ordinances  in  particular,  whether  fuch  as  we 
 obferve,  or  fuch  as  yourf elves  would  have  ejlablijhed;  when  the  minde  doth  (iff  and  examine 
 them,  it  mufl  needs  have  often  recourfe  to  a  number  of  doubts  and  queftions,  about  the  na- 
 ture, kindes,  and  qualities  of  Laws  in  general  ^  whereof,  unlefiit  be  throughly  informed, 
 there  will  appear  no  certainty  to  (lay  our  perfwafion  upon :    I  have  for  that  caufe  fet  down  in 
 the  fir  (I  place,  an  Introduction  on  both  fides  needful  to  be  confidered;  declaring  therein,  what 
 Law  is,  how  different  kindes  of  Laws  there  are,  and  what  force  they  are  of,  according  unto' 
 each  kinde.     This  done,  becaufe  ye  fuppofe  the  Laws,  for  which  yefirive,  are  found  in  Scrip- 
 ture 5  but  thofe  not,  again  ft  which  we  (trive :    And  upon  this  furmife,  are  drawn  to  hold  it, 
 as  the  very  main  Pillar  of  your  whole  caufe ,  That  Scripture  ought  to  be  the  onely  rule 
 of  all  our  actions  j  andcenfequently,  that  the  Church  Orders  which  we  obferve,  being  not 
 commanded  in  Scripture,  are  off  en  five  and  diff  leaf  ant  unto  God.     I  have  ffent  thefecond 
 Book  in  ft f ting  of  this  point,  which  flandeth  with  you  for  the  fir  ft  and  chief e  (I  principle  where- 
 on ye  build.     Whereunto  the  next  in  degree  is,  That  as  God  will  have  always  a  Church  upon 
 Earth,  while  the  World  doth  continue,  and  that  Church  (land  in  need  of  Government ;  of 
 which  Government,  it  behove  th  himfelf  tobe,  both  the  Author  and  Teacher  :   So  it  cannot 
 (land  with  duty,  That  man  fhould  ever  pre  fume  in  any  wife  to  change  and  alter  the  fame  5 
 and  therefore,  That  in  Scripture  there  muft  of  neceffity  be  found  fome  particular  Form 
 of  Ecclefiaftical  Polity,  the  Laws  whereof,  admit  not  any  kinde  of  alteration.  The 
 fir  (I  three  Books  being  thus  ended,  the  fourth  proceedeth  from  the  general  Grounds  and  Foun- 
 dations of  your  caufe,  unto  your  general  Accufations  again(l  us,  as  having  in  the  Orders  of 
 our  Church  (for  foyou  pretend)  Corrupted  the  right  Form  of  Church  Polity  with  mani- 
 fold Popifli  Rites  and  Ceremonies ,   which  certain  Reformed  Churches  have  banifhed 
 from  amongft  them,  and  have  thereby  given  us  fuch  example  as  (you  think)  we  ought 
 to  follow.     This  your  Ajfertion  hath  herein  drawn  us  to  make  ft arch,  whether  thefe  bejufl 
 Exceptions  aqainjl  the  Cufcoms  of  our  Church,  when  ye  plead,  that  they  are  the  fame  which 
 the  Church  of  HLomehath,  or  that  they  are  not  the  fame  which  fome  other  Reformed  Churches 
 have  devifed.     of  thofe  four  Books  which  remain,  and  are  be  flowed  about  the  Specialties 
 of  that  Caufe  which  lieth  in  Controverfie,  the  firfl  examineth  the  caufes  by  you  alledged; 
 wherefore  thepublick  duties  of  chriflian  Religion,  as  our  Prayers,  our  Sacraments,  andthe 
 refffhould  not  be  ordered  in  fuch  fort, as  with  us  they  are  5  nor  that  power  whereby  the  perfons 
 of  men  are  confecrated  unto  the  Miniftry,  be  difpofed  of  in  fuch  manner  as  the  Laws  of  this 
 Church  do  allow.     Thefecond  and  third,  are  concerning  the  power  of  $ur  if  diet  ion  -,  the  one, 
 Whether  Laymen,  fuch  as  your  Governing  Elders  are,  ought  in  all  Congregations  for  ever, 
 to  be  invefled  with  that  power  ?  The  other,  Whether  Bifhops  may  have  that  power  over  other 
 Pa(lors,  and  therewithal,  that  honor  which  with  us  they  have  ?  And  becaufe,  be  fides  the  Power 
 of  Order,  which  all  confecrated  perfons  have,  and  the  Power  of  Jurifditfion,  which  neither 
 they  all,  nor  they  onely  have :  There  is  a  third  power,  a  Power  of  Ecclefiaftical  Dominion, 
 communicable,  as  we  think,  unto  perfons  not  Ecclefiaftical,  and  moft  fit  to  be  re  (trained  un- 
 to the  Prince  our  Soveraign  Commander  ever  the  whole  Body  Politick.  The  eighth  Book  we 
 have  allotted  untothis  £>ue(lion,  and  have  fifted  therein  your  objections  again  ft  thofe  pre- 
 eminences Royal  which  thereunto  appertain.     Thus  have  I  laid  before  you  the  Brief  of  thefe 
 my  Travels,  andprefented  under  your  view,  the  Limbs  of  that  Caufe  litigious  between  us ; 
 the  whole  intire  Body  whereof,  being  thus  compact,  it  fhall  he  no  trouble  fome  thing  for  any 
 man  to  finde  each  particular  Controverftes  refling  place ,  and  the  coherence  it  hath  with 
 thofe  things,  either  on  which  itdefendeth,  or  which  depend  on  it, 
 
 8.  The 
 
THE  PREFACE. 
 
 8.  The  cafe  foftandmgtheref ore,  my  Brethren,  as  it  doth,  the  wiftdom  of  Governors  ye  How  juftraufc 
 mufl  not  blame,  in  that  they  further  alfo  forecafting  the  manifold  fir  ange  and  dangerous  in-  ^TC  ,s  to  fear 
 novations,  which  are  more  then  likely  to  follow,  if  your  Difcipline  fhould  take  place,  have  for  dangerou°e!- 
 that  caufe  thought  it  hitherto  a  part  of  tbi'ir  duty  to  withflandyour  endeavors  that  way  :  The  vents  •  IlkeIy 
 rather,  for  that  they  have  feen  already  fome  fmall beginnings  of  the  fruits  thereof,  in  them,  rhirincend°d 
 who  concurring  with  you  in  judgment  about  the  necefity  of  that  Difcipline,  have  adventured  Reformation, 
 ■without  more  ado,  to  feparatethemj elves  from  the  refl  of  the  church,  and  toput  your  (b  ecu-  ,fiic  d'd  take 
 lations  in  execution.     The fe  mens  haftineft,  the  warier  fort  of  yon  doth  not  commend ' ;  ye      " 
 wifh  they  had  he  Id  themfelves  longer  in,  and  not  fo  danger oufty  flown  abroad  before  the  fea- 
 thers of  the  Caufe  had  been  grown;  their  Error  with  merciful  terms  ye  reprove,  naming 
 them  in  great  commiferation  of  minde,  your  poor  Brethren.   They  on  the  contrary  fide,  more  i  Per.  2. 2. 
 bitterly  accufeyou  as  their  falie  Brethren,  and  againfl  you  they  plead,  faying,  From  your 
 Brejlsitis,  that  we  have  fucked  tbofe  things,  which  when  ye  delivered  unto  us,  ye  termed 
 that  heavenly,  fincere,  andwholefom  Mtlkof  Gods  Word ;  howfoever  ye  now  abhor  aspoyfon^  Pfal.  55.  ij.- 
 that  which  the  vert  tie  thereof  hath  wrought  and  brought  forth  in  us.  Te  fome  time  our  Com- 
 panions, Guides,  and  Familiars,  with  whom  we  have  had  moflfweet  Consultations,  are  now 
 become  our  prof effed  Adverfaries,  becaufe  we  think  the  Statute-Congregations  in  England 
 to  be  no  true  Chrifian  Churches  ;  becaufe  we  have  fevered our  f elves from  them,  and  becaufe 
 without  their  leave  or  licence,  that  are  in  Civil  Authority,  we  havefecretly  framed  our  own 
 Churches  according  to  the  Platform  of  the  Word  of  God:  For  of  that  point  between  you  and 
 us,  there  is  no  Centroverfu.     Alas,  what  would  ye  have  us  to  do  ?   At  fuch  time  as  ye  were 
 content  to  accept  us  in  the  number  of  your  own,  your  Teaching  we  heard,  we  read  your  Wri- 
 tings :  And  though  we  would,yet  able  we  are  not  to  forget, with  what  zeal  ye  have  everprofeft, 
 That  in  the  Englifly  Congregations  (for  fo  many  of  them  as  be  ordered  according  unto  their 
 own  Laws,)   the  very  Publick  Service  of  God  is  fraught,  as  touching  Matter,  with  heaps  of 
 intolerable  Pollutions,  and  as  concerning  Form,  borrowedfrom  the  Shop  of  Antichrifl  ;  hate- 
 ful both  ways  in  the  eyes  of  the  mofl  Holy  ;  the  kinde  of  their  Government,  by  Bi/hops  and 
 Archbifhops,  Antichriftian;  that  Difcipline  which  Chrifl  hath  effentially  tied,  that  is  to  fay,  Pref.  againft 
 fo  united  unto  his  Church,  that  we  cannot  account  it  really  to  be  his  Church  which  hath  not  in  Dr* Bancr' 
 it  the  fame  Difcipline,  that  very  Difcipline  no  lef  there  dejpi fed,  theninthehigheft  Throne 
 cf  Antichrifl.    All  fuch  parts  of  the  Word  of  God,  as  do  any  way  concern  that  Difcipline,  no 
 left  unfoundly  taught  and  interpreted  by  all  authorized  Englifl)  P afters,  then  by  Antichrifls 
 Factors  themfelves:  At  Baptifm, Crofting;  at  the  Supper  of  the  Lord,  Kneeling;  at  both, 
 a  number  of  other  the  mo ft  notorious  Badges  of Antichjifian  Recognifance,  ufual.     Being 
 moved  with  thefe  and  the  like,  your  effectual  difcourjes,  whereunto  we  gave  mofl  attentive 
 ear,  till  they  entred  even  into  our  fouls,  and  were  as  fire  within  our  bofoms;     We  thought 
 we  might  hereof  be  bold  to  conclude,   That  fith  no  fuch  Antichriftian  Synagogue  may  be  ac- 
 counted a  true  Church  of  Chrifl,  ye  by  accufmg  all  Congregations  ordered according  to  the 
 Ltaws  of  England  as  Antichriftian,  did  mean  to  condemn  thofe  Congregations,  as  not  being 
 any  of  them  worthy  the  name  of  a  true  Chriftian  Church.     Te  tell  us  now, it  is  not  your  mean- 
 ing :   But  what  meant  your  often  threatnings  of  them,  who  prof  eft ing  themfelves  the  inha- 
 bitants of  Mount  Sion,  were  too  loth  to  depart  wholly  as  they  fhould  out  of  Babvlon  f  Where- 
 at, '  our  hearts  being  fearfully  troubled,  we  durft  not,  we  durfl  not  continue  longer  fo  near  her 
 confines,  left  her  plagues  might  fuddenly  overtake  us,  before  wedidceafe  to  be  partakers 
 with  her  fins  ;  forfo  we  could  not  chufe,  but  acknowledge  with  grief ,  that  we  were,  when 
 they  doing  evil,  we  by  our  presence  in  their  Affemblies,  feemed  to  like  thereof ;  or  at  leafl- 
 tvije,  not  fo  earneflly  to  diflike,  as  became  men  heartily  zealous  of  Gods  glory.     For  adven- 
 turing to  erect  the  Difcipline  of  Chrifl,  without  the  leave  of  the  Chriflian  Magi  (hate,  haply 
 ye  may  condemn  us  as  fools,  in  that  we  hazard  thereby  our  eflates  and  per  fans,  further  then 
 you  which  are  that  way  more  wife  think  neceffary  :  But  of  any  offence  or  fin  therein  committed 
 againfl  God,  with  what  conjeience  can  you  accuftc  us,  when  your  own pofttions  are,   That  the 
 things  we  obftrve,  jhould  every  of  them  be  dearer  unto  us,  then  ten  thoufand  lives  ;   that  they 
 are  the  peremptory  Commandments  of  God;  that  no  mortal  man  can  diftenfe  with  them  -, 
 and  that  the  Magiftrate  grievoufly  finneth,  in  not  containing  thereunto  ?   Will  ye  blame 
 any  man  for  doing  that  of  his  own  accord,  which  all  men  flwuld  be  compelled  to  do,  that  are 
 not  willing  of  themfelves  ?    When  God  commandeth,  full  we  anfwer,  that  we  will  obey,  if 
 fo  be  Cefar  will  grant  us  leave  ?   Is  Difcipline  an  Ecclefiaftical  Matter,  or  a  Civil  ?   if  an 
 Ecclefiaflical,  it muft of  neceftity  belong  to  the  duty  of  the  Mini fter  ;  and  the  Mini  ft  sr  (ye 
 
 p  M) 
 
THE  PREFACE. 
 
 fay)  holdeth  all  his  Authority  of  doing  whatsoever  belongeth  unto  the  Spiritual  Charge  of  the 
 Houfe  of  Cod,  even  immediately  from  God  himf  elf,  without  dependency  upon  any  Magi  (hate. 
 Whereupon  it  followetb,  aswefuppofe,  that  the  hearts  oj ( the people  being  willing  to  be  under 
 the  Scepter  of  chrift,  the  Mini  ft  er  of  God,  into  whoje  hands  the  Lord himf elf  hath  put  that 
 Scepter,  is  without  all  excufe,  if  thereby  he  gu  ide  them  not.     Nor  do  we  finde,  that  hitherto 
 greatly  ye  have  dif  iked  thofe  Churches  abroad,  where  the  people  with  direction  of  their  godly 
 Minijlers,  have  even  again  ft  the  will  of  the  Magi  (Irate,  brought  in  either  the  Doctrine  or 
 Discipline  of  J-e(us  Chrifi :  For  which  caufe,  we  muft  now  think  ihe  very  fame  thing  of  you, 
 Matth.  23-  3.    Which  our  Saviour  didfometime  utter  concerning  falfe-hearted  Scribes  and  Phanfees,  They 
 fay,  and  do  not.     ihus  thefoolifh  Barrowift  denveth  his  Schifm  by  way  of  Conclufion,  as 
 tohimitfeemeth,  directly  and  plainly  out  of  jour  principles.     Him  therefore  we  leave  to  be 
 fat  is  fed  by  you,  from  whom  he  hath  J}  rung  i  And  if  f itch,  by  your  own  acknowledgment,  be 
 ferfons  dangerous,  although  as  yet  the  alterations  which  they  have  made,  are  of  f mall  and 
 tender  growth  •,    the  changes  likely  to  enfue,  throughout  all  States  and  Vocations  within 
 this  Land,  in  cafe your  de fire  ftould take  place,  muft  bethought  upon.     Fir  (I,  Concerning 
 the  Supream  Power  of  the  Higheft,  they  are  no  fmall  Prerogatives,  which  now  thereunto 
 belonging,  the  Form  of  your  Difcipline  will  conftrain  it  to  refign  5  as  in  the  bjl  Book  of 
 this  Treatife  we  have  jhewed  at  large.     Again,  it  may  juftly  be  feared,  whether  our  Englijh 
 Nobility,  when  the  Matter came  intryal,  would contentedly  fufferthemf elves  to  be  always  at 
 theCall,  andtoflandto  the  fentence  of  a  number  of  mianperfons,  aftifted  with  the  pre  fence 
 of  their  poor  Teacher  •,    a  man  (as  (ometimes  it  hapneth)  though  better  able  to  fpeak,  yet 
 little  or  no  whit  apter  to  judge,  then  the  re  [I :  From  whom,  be  their  dealings  never  fo  abfurd 
 (unleft  it  be  by  way  of  Complaint  to  a  Synod)  no  Appeal  may  be  made  unto  any  one  of  higher 
 Tower;  in  as  much  as  the  Order  of  your  Difcipline  admitteth  no  flaming  in  Equality  of 
 Courts,  no  Spiritual  J-udge  to  have  any  ordinary  Superior  on  Earth,  but  as  many  Supre- 
 macies as  there  are  Pari  (Iks  and  fever al  Congregations.     Neither  is  it  altogether  without 
 •   caufe,  that  fo  many  do  fear  the  overthrow  of  all  Learning,  as  a  threatnedfequel  of  this 
 Sap,  6. 24.      your  Intended  Bifcipline  :  For  if  the  Worlds  Prefervation  depend  upon  the  multitude  of 
 the  wife  -7  and  of  that  fort,  the  number  hereafter  be  not  likely  to  wax  over-great,  when 
 Ecckf.,26. 29.  (that  therewith  the  f on  of  Syrach  profeffeth  himf  elf  at  the  heart  grieved)  men  of  under- 
 standing are  already  fo  little  fet  by :   Bow  flwuld  their  mindes,  whom  the  love  ef  fo  pre- 
 cious a  ffewel  flleth  with  fecret  jealoufie,  even  in  regard  of  the  le(l  things  which  may 
 any  way  hinder  the  flour ifbing  efiate  thereof,  chufe  but  mif doubt  left  this  Dif ciplinc,  which 
 always  you  match  with  Divine  DocJr^ne,  as  her  natural  and  true  Sifter,  be  found  unto  all 
 kmdes  of  knowledge  a  Step-mother  ;  feeing  that  the  great  eft  worldly  hopes,  which  are  pro- 
 fofed  unto  the  chief  eft  kinde  of  Learning,  ye  feek  utterly  to  extirpate  as  Weeds  ;  and  have 
 grounded  your  Platform  onfuch  Proportions ,  as  do  after  a  fort  undermine  thofe  mo  ft  re- 
 nowned Habitations,  where,  through  the geodnef  of  Almighty  God,  all  commendable  Arts 
 and  Sciences,  are  with  exceeding  great  induflry  hitherto  (and  fo  may  they  for  ever  con- 
 tinue) (ludied,  proceeded  in,  and  prof  eft  ?    To  charge  you,  as  purpofely  bent  to  the  over- 
 throw of  that,  wherein  fo  many  of  you  have  attained  no  fmall  perfection,  were  injurious. 
 Onely  therefore,  I  wifh,  that  your  felves  did  well  confider,  how  oppofite  certain  of  your  Por- 
 tions are  unto  the  (late  of  Collegiate  Societies,  whereon  the  twoUniverfities  con  ft  (I.    Thofe 
 Degrees  which  their  Statutes  binde  them  totake,  are  by  your  Laws  taken  away,  your  felves 
 who  have  fought  them,  ye  fo  excufe  -,  as  that  ye  would  have  men  to  think  ye  judge  them  not 
 allowable,  but  tolerable  onely  ,  and  to  be  borne  with,  for  fame  help  which  ye  finde  intlr.m 
 unto  the  furtherance  of  your  purpofes,  till  the  corrupt  efiate  of  the  Church  may  be  better 
 reformed.     Tour  Laws  forbidding  Ecclefiaflical  Perfons  utterly  the  exercife  of  Civil 
 Power,  muft  needs  deprive  the  Heads  and M afters  in  the  fame  Colledges  of  all  fitch  Autho- 
 rity as  now  they  exercife,  either  at  home,  by  pumjhing  the  faults  of  thofe,  who  not  as  chil- 
 dren to  their  Parents  by  the  Law  of  Nature,  but  altogether  by  Civil  Authority  are  fubjett 
 unto  them  •,  or  abroad,  by  keeping  Courts  among  ft  their  Tenants .     Tour  Laws  making  perma- 
 nent inequality  among  (I  Mimfters,  a  thing  repugnant  to  the  Word  of  God,  enforce  thofe  Col- 
 ledges, the  Seniors  whereof  are  all,  or  any  part  of  them,  Mimfters  under  the  Government  of 
 a  Mafler  in  the  fame  Vocation,  to  chufe,  as  oft  as  they  meet  together,  a  new  Prefident.    For 
 if  fo  ye  judge  it  neceffary  to  do  in  Synods,  for  the  avoiding  of  permanent  inequality  amongft 
 Minifters-j  the  fame  caufe  muft  needs,  even  in  thefe  Collegiate  Affemblies,  enforce  the  like: 
 Except  per  adventure  ye  mean  to  avoid  allfuch  abfurdities,  by  diffolving  thofe  Corporations, 
 
 and 
 
THE  PREFACE. 
 
 and  by  bringing  the  Univerfities  unto  the  Form  of  the  School  of  Geneva.     Which  thin?  men 
 the  rather  are  mclinedto  look  for,  in  as  much  as  the  Mini fiery  therein  to  their  Founders, with 
 fingular  Providence,  have  by  the  fame  Statutes  appointed  them  neceffarily  to  enter  at  a  cer- 
 tain time  9  your  Laws  binde  them  much  more  neceffarily  to  forbear,  till  fome  Par  if})  abroad  ""^e  'i°i^ 
 call  for  them.     Tour  opinion  concerning  the  Law  Civil,  is,  "That  the  knowledge  thereof '  P-  S°- 
 might  be  ffared,  as  a  thing  which  this  Land  doth  not  need.     Profeffors  in  that  kinde  beinr 
 few,  ye  arc  the  bolder  to  ffurn  at  them,  and  not  to  dijfembleyour  mindes,  as  concerning  their 
 removal:  In  whofe  Studies,  although  my  (elf  have  not  much  been  converf ant ,  neverthelefi 
 exceeding  great  cattfe,  J  fee,  there  is  to  wf),  that  thereunto  more  encouragement  were  given, 
 as  well  for  the  fingular  Treafures  of '  Wifdom  therein  contained,  as  alfo  for  the great  ufe  we 
 have  thereof,  both  in  Decision  of  certain  kindes  of  caufes  arifing  daily  within  our  (elves, 
 and  effecially  for  Commerce  with  Nations  abroad,  whereunto  that  knowledge  is  mofl  requi- 
 site.    The  Reafons  wherewith  ye  would  per f wade,  that  Scripture  is  the  onely  rule  to  frame  all 
 our  actions  by ,  are  in  every  reflect  as  effectual  for  proof,  that  the  fame  is  the  onely  Law 
 whereby  to  determine  all  our  Civil  Controverfies.     And  then  what  doth  let,  but  that  as 
 thofe  men  may  have  their  defire ,  who  frankly  broach  it  already,  That  the  Work  of  Refor- 
 mation will  never  be  perfect,  till  the  Law  of  J-efus  Chrifl  be  received  alone-,  fo  Pleaders 
 andCounfellors  may  bring  their  Books  of  the  Common  Law, and  be  (low  them  as  the  Students 
 of  curious  and  needle f  Arts  did  theirs  in  the  Apofllestime  ?   I  leave  them  tofcan,  how  Atfs  ip.  ip. 
 far  thofe  words  of  yours  may  reach,  wherein  ye  declare,  That  whereas  now  many  houfes  lie 
 wafle  through  inordinate  Suits  of  Law,  This  one  thing  will  ihew  the  excellency  of  Difci-  Humb-  Motion 
 pline  for  the  Wealth  of  the  Realm,  and  quiet  of  Subjects ;  That  the  Church  is  to  cen-  Pa§e  74> 
 fure  fuch  a  Party ,    who  is  apparently  troublefome  and  contentious ,   and  without 
 REASONABLE    CAUSE,  upon  a  meer  Will  and  Stomach,  doth  vex  and 
 moleft  his  Brother,  and  trouble  the  Country.     For  mine  own  part,  I  do  not  fee,  but  that 
 it  might  very  well  agree  with  your  Principles  ,  if  your  Difciplme  were  fully  planted, 
 even  to  fend  out  your  Writs  of  Surceafe  unto  all  Courts  of  England  be  fides,  for  the  mofl 
 things  handled  in  them.     A  great  deal  further  I  might  proceed,  and  defcend  lower  5  but  Coumerp. 
 for  as  much  as  again fl  all  the  fe  and  the  like  difficulties ,  your  anfwer  is,  That  we  ought  to  Pa8-  Io8° 
 fearch  what  things  are  confonant  to  Gods  Will,  not  which  be  mofl  for  our  own  eafe;  and 
 therefore  that  your  Difciplme  being  (for  fuch  is  your  Error)  the  abfolute  Commandment  of 
 Almighty  God,  it  muft  be  received,  although  the  World  by  receiving  it,  fhould  be  clean  turned 
 up  fide  down  :  Herein  lieth  the  greatejl  danger  of  all.     For  whereas  the  name  of  Divine 
 Authority,  is  ufed  to  countenance  t  he  fe  things  ,  which  are  not  the  Commandments  of  God, 
 but  your  own  Erroneous  Collections  •,  on  him  ye  muft  father  whatfoever  yefhall  afterwards  be 
 led,  either  to  do  in  withflanding  the  Adverfaries  of  your  Caufe,  or  to  think  in  maintenance 
 of  your  doings.    And  what  this  may  be,  God  doth  know.     In  fuch  kindes  of  Error  ,  the 
 Minde  once  imagining  it  f elf  tofeek  the  execution  of  Gods  Will,  labor eth  forthwith  to  re- 
 move both  things  andperfons,  which  any  way  hinder  it  from  taking  place ;  and  in  fuch  cafes > 
 if  any  flrange  or  new  thing  feem  requifite  to  be  done,  aflrange  and  new  opinion,  concerning 
 the  lawfulnefi  thereof,  is  withal  received  and  broached  under  countenance  of  Divine  Au- 
 thority.    One  example  herein  may  ferve  for  many ',  to  fhew,  That  falfe  opinions  touching  the 
 Will  of  God  to  have  things  done,  arc  wont  to  bring  forth  mighty  and  violent  practices  again fl 
 the  hinder ances  of  them  •,  and  thofe  practices  new  opinions  more  pernicious  then  the  firflj 
 yea,  mofl  extreamly  fometimes  oppofite  to  that  which  the  frfl  did  feem  to  intend.     Where  the 
 people  took  upon  them  the  Reformation  of  the  Church,  by  cafiing  out  Popifh  Super  flit  ion,  they 
 having  received  from  their  Pajlors  a  General  Inflruction,  that  whatfoever  the  Heavenly 
 Father  hath  not  planted,  mufl  be  rootod  out;  proceeded  in  fome  foreign  places  fo  far , that  down  Ml,r' IS- J*' 
 went  Oratories,  and  the  very  Temples  of  God  t hem f elves :   For  as  they  chanced  to  take  the. 
 compaj?  of  their  Commifion  fbriUter  or  larger ,  fo  their  dealings  were  accordingly  more  or 
 lef  moderate.     Amongft  others,  there ff> rang  up  prefently  one  kinde  of  men-;  with  whofe 
 zeal  and  forwardnef,  the  rift  being  compared,  were  thought  to  be  marvellous  cold  and  dull. 
 The  fe  grounding  themf elves  on  Rules  more  general  •,  that  whatfoever  the  Law  of  Chrift 
 commandeth  not,  thereof  Antichrifl  is  the  Author  ;  and  that  whatfoever  Antichnfl,  or  hk 
 adherents  did  in  the  World ,  the  true  Profeffors  of  Chrift  are  to  undo  -7  found  out  many 
 things  more  then  others  had  done ,  the  Extirpation  whereof  was  intheir  conceit,  as  neceffary 
 as  of  any  thing  before  removed.     Hereupon  they  fecretly  made  their  doleful  complaints  e-. 
 'very  where  as  they  went,  that  albeit  the  World  did  begin  to  prof ef  fome  diflike  of  that  which 
 
 D    2  PAS' 
 
THE  PREFACE. 
 
 was  evil  in  the  Kingdom  of  Darkneft,  yet  Fruits  worthy  of  a  true  Repentance  were  notfeen ; 
 Guy  de  Bres  and  that  if  men  did  repent  as  they  ought,  they  muft  endeavor  to  purge  the  truth  of  all  manner 
 c,ntr.   hneur  evli}  to  the  end,  there  might  follow  a  new  World  afterward,  wherein  right  eoufnef  onely 
 tiftesjpapt   fhould  dwell.     Private  Repentance  they  f aid,  mufl  appear  by  every  mans  fafhioning  his  own 
 life,  contrary  unto  the  cuflom  and  orders  of  this  prefent  World,  both  in  greater  things  and  in 
 left.     To  this  furpofe,  they  had  always  in  their  mouths,  thofe  greater  things,  Charity,  Faith, 
 the  true  fear  ef  God,  the  Croft,  the  Mortification  of  the  flefl).     All  their  Exhortations  were 
 to  fet  light  ef  the  things  in  this  World,  to  account  riches  and  honors  vanity,  and  in  token 
 thereof,  not  onely  to  feek  neither ;  but  if  men  were  poffeffors  of  both,  evento  cafl  away  the 
 one,  and  refign  the  other ,  that  all  men  might  fee  their  unfeigned  csnverfion  unto  Chrift. 
 Pagcitf.         They  were  Solicitors  of  Mento  Fafts,  to  often  Meditations  of  Heavenly  things,  and  as  it 
 Pag.  1 1 8, 1 1 9-  were  Conferences  infecret  with  God  by  Prayers,  not  framed  according  to  the  frozen  manner 
 of  the  World,  bin  exprefting  Juch  fervent  de  fires  as  might  even  force  God  to  hearken  unto 
 them.     V/here  they  found  men  in  Diet,  Attire,  Furniture  of  Houfe,  or  any  other  way  ob- 
 servers of  civility, and  decent  order,  fuch  they  reproved  as  being  carnally  and  earthly  minded. 
 Pag.  116,  iic  Every  word  otherwife  thenfeverely  andfadly  uttered,  feemed  to  pierce  like  a  Sword  thorow 
 Page  1 24.       them,     if  any  man  were  pleafant,  their  manner  was  prefently  withfighs  to  repeat  thofe  words 
 luk.  6. 1 2.     ef  our  Saviour  Chrijl,  Wo  be  to  you  which  now  laugh,  ior  ye  flull  lament;     So  great 
 was  their  delight  to  be  always  in  trouble,  that  fuch  as  did  quietly  lead  their  lives,  they  judged 
 Pag.  117.        of  all  other  men  to  be  in  moft  dangerous  cafe.     They  fo  much  affected  to  croft  the  ordinary 
 cuftom  in  every  thing,  that  when  other  mens  ufe  was  to  put  on  better  attire,  they  would  be 
 fure  to  pew  themf elves  openly  abroad  in  worfe :  The  ordinary  names  of  the  days  in  the  week, 
 they  thought  it  a  kinde  of  prophaneneft  to  ufe,  and  therefore  accuftomed  themf  elves  to  make 
 no  other  diflwction,  then  by  numbers,  The  fir(l,fecond,  third  day.    From  this  they  proceeded 
 Page  40.         unto Publick  Reformation,  firftEcclefiaftical,  andthen  Civil.     Touching  the  former,  they 
 boldly  avouched,  that  themf  elves  onely  had  the  Truth,  which  thing  upon  peril  of  their  lives, 
 they  would  at  all  times  defend ;  and  that  fince  the  Apoflles  lived,  the  fame  was  never  before 
 in  all  points  fincerely  taught.     Wherefore,  that  things  might  again  be  brought  to  that  ancient 
 integrity  which  $  ejus  Chrift  by  his  Word  requireth,  they  began  to  contr oil  the  Miniflers  of 
 the  G  off  el,  for  attributing  fo  much  force  and  vertue  untothe'Scriptures  of  God  read,  whereas 
 the  Truth  was,  that  when  the  Word  is  faid  to  engender  Faith  in  the  Heart,  and  to  convert 
 the  Soul  of  Man,  or  to  work  any  fuch  Spiritual  Divine  effect ,    tbefef]?eeches  are  not  there- 
 unto appliable  as  it  is  read  or  preached,  but  as  it  is  ingrafted  in  us  by  the  power  of  the  Holy 
 Ghofl,  opening  the  eyes  of  our  under  ft  aw  ding,  andfo  revealing  the  Myfteries  of  God,  accord- 
 Jere.31. 34.     ing  to  that  which  Jeremy  promifed  before  fhould  be,  faying,  I  will  put  my  Law  in  their  in- 
 ward parts,  and  I  will  write  it  in  their  hearts.     The  Book  of  God  they  notwithflandingfor 
 Page  29.         the  mofpartfo  admired,  that  other  diffutation  againft  their  opinions  then  onely  by  allegation 
 Page  27.         ef  Scripture  they  would  not  hear;  befides  it,  they  thought  no  other  Writings  in  the  World 
 fhould  be  fludied;  info  much,  as  one  of  their  great  Prophets  exhorting  them  to  cafl  away  all 
 reflects  unto  Humane  Writings,  fofar  to  his  motion  they  condefcended,  that  as  many  as  had 
 any  Books,  fave  the  Holy  Bible  in  their  cuflody,  they  brought  and  fet  them  publickly  on  fire. 
 When  they  and  their  Bibles  were  alone  together,  what  flrange  phantaflical  opinion  foever  at 
 any  time  entred  into  their  heads,  their  ufe  was  to  think  the  Spirit  taught  it  them.     Their 
 phrenfies  concerning  our  Saviours  Incarnation,  the  ft  ate  of  Souls  departed,  and  fuch  like, 
 are  things  needleft  to  be  rehear  fed.    And  for  as  much  as  they  were  of  the  fame  Suit  with  thofe 
 2  Tim.  3. 7.    of  whom  the  Apoftleffeaketh,  faying,  They  are  ftill  learning,  but  never  attain  to  the 
 knowledge  of  truth,  it  was  no  marvel  to  fee  them  every  day  broach  fome  new  thing,  not 
 heard  of  bsfore.     Which  reftleft  levity  they  did  interpret  to  be  their  growing  to  Spiritual 
 Page  65.         Perfection,  and  a  proceeding  from  Faith  to  Faith.     The  differences  among ft  them  grew  by 
 this  mean  in  a  manner  infinite,  fo  that  fcarcely  was  there  found  any  one  of  them,  the  forge 
 Pa  ge  66 .         of  whofe  Brain  was  not  poffefl  with  fome  ft>  ecial  my  fiery .     whereupon  although  their  mutual 
 Page  135.       contentions  were  mo  (I  fiet  cely  prof  ecu  ted  among (I  themf  elves,  yet  when  they  came  to  defend  the 
 caufe  common  to  them  all againft the  Adverfaries  of 'their  Faction,  they  had  ways  to  lick  one 
 I  age  25.         another  whole,  the  founder  m  his  own  perfvafion  excufing  THE    DEAR    BRETHREN, 
 which  were  not  fofar  enlightned,  and  prof efiing  a  charitable  hope  of  the  Mercy  of  God  towards 
 Pag«7i-         them,  notwith[ianding  their  fwervmg  from  him  in  fome  things.     Their  own  Miniflers  they 
 highly,  magnified,  as  men  whofe  vocation  was  from  God ':  The  refl  their  manner  was  to  term 
 Page  124.       difdainfully  Scribes  and  Pharifees,to  account  their  Calling  an  Humane  Creature,  and  to  detain 
 
 the 
 
THE  PREFACE, 
 
 the  people  as  much  as  might  be  from  hearing  them.     As  touching  Sacraments,  Baptifm  ad- 
 minijtred  in  the  Church  of  Rome,  they  judged  to  he  but  an  execrable  Mockery  and  ne  Bap-  p*g*7*4. 
 tifm  ;  both  becaufe  the  Miniflers  thereof  in  the  Papacy  are  wicked  Idolaters,  lend  Per tons ; 
 Thieves,  and  Murderers,  curfed  Creatures,  ignorant  Beafls  ;   and  alfofor  that  to  bap- 
 tize, is  a  proper  action  belonging  unto  none  but  the  Church  of  Chrifl,  whereas  Rome  is  Anti- 
 christs Synagogue.     The  cuflom  of  ufmg  God- fathers  and  Cod-mothers  at  Chri finings,  they  Page748. 
 fcorned.     Baptifm  of  Infants,  although  confefl  by  themfehes,  to  have  been  continued  even  p,g        ■ 
 fithence  the  very  Apoflles  own  times ,  yet  they  altogether  condemned,  partly,  becaufe  fundry  Page  Hi' 
 errors  are  of  no  left  antiquity  -,  and  partly,  for  that  there  is  no  Commandment  in  the  Go/pel 
 of  Chrifl,  which  faith,  Baptize  Infants-,  but  he  contrariwife  in  faying,  Go  Preach  and  Page  722 
 Baptize,  doth  appoint,  that  the  Mini (ter  of  Baptifm  fhall  in  that  ail  ion  fir  ft  adminifler  Pa8e72$" 
 Doctrine,  and  then  Baptifm;  as  alfo  in  faying,  Whofoever  doth  believe  and  is  baptized,  Page  688. 
 he  appoint  eth,  that  the  party  to  whom  Baptifm  is  admini  fired,  fhall  fir  ft  believe,  and  then 
 be  baptized;  to  the  end,  that  Believing  may  go before  this  Sacrament  in  the  Receiver ;  no 
 otherwife  then  Preaching  in  the  Giver,  fith  equally  in  both,  the  Law  of  Chrifl  declareth,  not 
 onely  what  things  are  required,  but  alfo  in  what  order  they  are  required.     The  Eucharift 
 they  received  (  Pretending  our  Lord  and  Saviours  example)  after  Supper  :  And  for  a-  P»ge2.8. 
 voiding  all  thofe  impieties  which  have  been  grounded  upon  the  Myftical  words  of  Chrift, 
 This  is  my  Body,  This  is  my  Blood  -,  they  thought  it  not  fafe  to  mention  either  Body  or 
 Blood  in  that  Sacrament,  but  rather  to  abrogate  both,   and  to  ujc  no  words  but  thefe,  Take    Page  122. 
 eat,  declare  the  death  of  our  Lord.     Drink,  (hew  forth  our  Lords  death.     In  Rites  and 
 Ceremonies,  then  Prof ef  ion  was  hatred  of  all  Conformity  with  the  Church  0/Rome:  For 
 which  caufe,  they  would  rather  endure  any  torment,  then  obferve  thefolemn  Fcftivals  which 
 others  did,  in  as  much  as  Antichrrft  (they  f aid)  was  the  fir  ft  invent  er  of  them.     The  pre- 
 tended end  of  their  Civil  Reformation,  was,  That  chrifl  might  have  dominion  over  all- 
 that  all  Crowns  and  Scepters  might  be  thrown  down  at  his  feet  -y  that  no  other  mivhtrairn 
 over  chriftianmen,  but  he  ;  no  Regiment  keep  them  in  aw,  but  his Difc'tpline;  amonrfl 
 them  no  Sword  at  all  be  carried  befides  his,  the  Sword  of  Spiritual  Excommunication.    For 
 this  caufe  they  labored  with  all  their  might,  in  over-turning  the  Seats  of  Magiftracy,  becaufe  P»ge  841, 
 Chrift  hath  j aid,  Kings  of  Nations  ;  in  abolifhingthe  execution  of  $u ft ice,  becaufe  Chrifl 
 hath  f aid,  Rt lift  not  evil  ;    in  forbidding  Oaths,  the  necejfary  means  of  judicial  tryal,  Pa8e  835- 
 becaufe  Chrifl  hath  [aid,  Swear  not  at  all  :  Finally,  in  bringing  in  Community  of  Goods,  Page  849. 
 becaufe  Chrifl  by  his  A po files  hath  given  the  World  fuch  example,  to  the  end,  that  men 
 might  excel  one  another,  not  in  Wealth,  the  Pillar  of  Secular  Authority,  but  in  Vertue, 
 Thefe  men  at  the  fir  ft  were  onely  pitied  in  their  Error,  and  not  much  withftoodby  any  5  the  Pa8c  40. 
 great  Humility,  Zeal,  and  Devotion,  which  appeared  to  be  in  them,  was  in  all  mens  opinion 
 a  pledge  of  their  harmlef  meaning.     The  bar  deft  that  men  of  found  under  (landing  con- 
 ceived of  them,  was  but  this,  O  quam  honefti  voluntate  miieri  errant  i    With  how  Laitant.  de 
 good  a  meaning  thefe  poor  Souls  do  evil  i     Luther  made  requeft  unto  Frederick,  Duke  Juftir- Iib-  *• 
 of  Saxony,  that  within  his  Dominion  they  might  be  favorably  dealt  with  and  feared,  for  £*«'!' 
 that  (their  Error  exempted)  they  feemed  otherwife  right  good  men.     By  means  of  which 
 merciful  Toleration  they  gathered  ftrength ,  much  more  then  was  fafe  for  the  State  of  the 
 Commonwealth  wherein  they  lived.     They  had  their  fecret  Corner-meetings  and  Affcmblies 
 in  the  night,  the  people  flocked  unto  them  by  thoufands.     The  means  whereby  they  both  al-  Page  410, 
 lured  and  retained  Jo  great  multitudes,  were  mo  ft  effectual  ;  Fir  ft,  A  wonderful  flew  of 
 zeal  towards  God,  therewith  they  feemed  to  be  even  rapt  in  every  thing  they  (pake  :  Se-  Pag«  55. 
 condly,  An  hatred  of  fin,  and  afmgular  love  of  integrity,  which  men  did  think  to  be  much 
 more  then  ordinary  in  them,  by  reafon  of  the  cuflom  which  they  had  to  ft  11  the  ears  of  the  peo- 
 ple with  Invectives  againft  their  authorized  Guides,  as  well  Spiritual  as  Civil:  Thirdly, 
 The  bountiful  relit f  wherewith  they  eafedthe  broken  eft  ate  of  fuch  needy  Creatures,  as  were 
 in  that  refpeit  the  more  apt  to  be  drawn  away.     Fourthly,  A  tender  companion  which  they 
 were  thought  to  take  upon  the  miferies  of  the  common  fort,  over  whofe  heads  their  manner 
 was  even  to  pour  down  flwwres  of  tears  in  complaining,  that  ne  reflect  was  had  unto  them, 
 that  their  goods  were  devoured  by  wicked  Cormorants,  their  per  Jons  had  in  contempt,  aU  Pagetf. 
 Liberty,  both  Temporal  and  Spiritual,  taken  from  them-,  that  it  was  high  time  for  God  now  Page7. 
 to  hear  their  groans,  and  to  fend them  deliverance.     Laflly,  A  cunning  flight  which  they 
 hadtoflroke  and f moot  he  up  themindes  of  their  followers,  as  well  by  appropriating  unto  them 
 all  the  favorable  Titles,  the  good  words,  and  the  graeioits  promifes  in  Scripture-,  as  alfo  by 
 
 cafling 
 
THE    PREFACE. 
 
 Page  y. 
 
 cafting  the  contrary  always  on  the  heads  of  fuch  as  were  fevered from  that  retinue.  Where- 
 upon,the  Peoples  common  acclamation  unto  fuch  deceivers  was :  Thefe  are  verily  the  Men  of 
 God,  thefe  are  his  true  andfwcere  Prophets .  if  any  fuch  Prophet  or  Man  of  God,  did  fiffer 
 by  order  of  Law,  condign  anddefervedpuniftment ,  were  it  for  Fellony,  Rebellion,  Murder, 
 or  vohat  elfe ;  the  people  (fo  firangely  were  their  hearts  inchanted)  as  though  Bleffed  St. 
 Stephen  had  been  again  Martyred,  did  lament,  that  God  took  away  his  mo  ft  dear  fcrv ants 
 Page  27.  fromthem.  In  all  thefe  things  being  fully  per  [waded,  that  what  they  did,  it  was  obedience 
 to  the  Will  of  God,  and  that  all  men  fhould  do  the  like  •,  there  remained  after  fpeculatidn, 
 Practice,  whereby  the  whole  V/orld  thereunto  (ifitwerepofible)  might  be  framed.  This 
 Page  6.  ffcy  fatv  could  not  be  done,  but  with  mighty  oppofition  and  reftftence  ;  againfl  which,  to 
 
 ftrenrthen  themf elves,  they  fecretly  entredintoa  League  of  Ajfociation.  And  per  adventure 
 considering,  that  although  they  were  many,  yet  long  Wars  would  in  time  wafte  them  out  t,  they 
 bevantothink,  whether  it  might  not  be,  that  God  wouldhave  them  do  for  their fpeedy  and 
 mkhtyincreafe,  the  fame  which  fometime  Gods  own  chef  en  people,  the  people  of "Ifrael  did. 
 Glad  and  fain  they  were  to  have  itfo  •,  which  very  defire  was  it  f elf  apt  to  breed  both  an  opi- 
 nion of  Poftibility,  and  a  willingnef  to  gather  Arguments  of  likelihood,  thatfo  God  himfclf 
 wouldhave  it.     Nothing  more  clear  unto  their  feeming,  then  that  a  New  Jerufalem  being 
 often  (poken  of  in  Scripture,  they  undoubtedly  were  themfelves  that  New  Jerufalem,  and 
 the  Old  did  by  way  of  a  certain  Figurative  refemblance  fignifte  what  theyf.wuld  both  be,  and 
 do.     Here  they  drew  in  a  Sea  of  Matter,  by  amplifying  all  things  unto  their  own  Company, 
 which  are  any  where  ft  oken  concerning  Divine  Favors  and  Benefits  befiowed  upon  the  old 
 Commonwealth  of  Ifrael-,  concluding,  that  as  I  fad  was  delivered  out  of Egypt,  fo  they 
 fbiritually  out  of  the  Egypt  of  this  Worlds  fervile  thraldom  unto  Sin  and  Super  ft  it  ion :  As 
 Ifrael  nw  to  root  out  the  idolatrous  Nations,  and  to  plant  in  fie  ad  of  them,  a  people  which 
 feared  Godi  fo  the  fame  Lords  good  will  and  pleafurc  was  now,  that  thefe  new  Ifraelites 
 fhould  under  the  conduct  of  other  JofhuaV ,  Sampfons,  and  Gideons,  perform  a  work  no 
 left  miraculous  in  cafiing  out  violently  the  wicked  from  the  Earth,  and  e ft  abli flung  the  King- 
 dom of  Chrift  with  perfect  liberty :   And  therefore,  as  the  caufe  why  the  Children  of  Ifrael 
 took  unto  one  Man  many  Wives ,  might  be,  left  the  cafualties  of  War  fhould  any  way  hinder 
 thepromife  of  God  concerning  their  multitude,  from  taking  effect  in  them  5  fo  it  was  not 
 unlike  that,  for  the  neceffary  propagation  of  Chrifts  Kingdom  under  the  Gofp  el,  the  Lord  was 
 content  to  allow  as  much.     Now  whatfoever  they  did  in  fuch  fort  collect  out  of  Scripture, 
 when  they  came  tojuftifie  orperfwade  it  unto  others,  all  was  the  Heavenly  Fathers  appoint- 
 ment, his  commandment,  his  will  and  charge.     Which  thing  is  the  very  point,  in  regard 
 whereof,  I  have  gather  edthis  Declaration.     Formypurpofe  herein  is  to  flew,  that  when  the 
 mindes  of  men  are  once  err  one  ou fly  perfwaded,  that  it  is  the  Will  of  God  to  have  thofe  things 
 done  which  they  fancy-,  then  Opinions  are  as  Thorns  in  their  fides,  never  fuffering  them  to 
 take  reft  till  they  have  brought  their  (peculations  into  practice.    The  lets  and  impediments  of 
 which  practice,  their  reflef  deftre  and  ftudy  to  remove,  leadeth  them  every  day  forth  by  the 
 band  into  other  more  dangerous  opinions,  fometimes  quite  and  clean  contrary  to  their  fir  ft  pre- 
 tended meanings.    So  as  what  will  grow  out  of  fuch  Errors  as  go  masked  under  the  cloak  of 
 Divine  Authority,  impofibleitis,  that  ever  the  wit  of  man  fhould  imagine,  till  time  have 
 brought  forth  the  fruits  of  them :    For  which  caufe,  it  behoveth  Wifdom  to  fear  the  fequels 
 thereof,  even  beyond  all  apparent  caufe  of  fear.     Thefe  men,  in  whofe  mouths  at  the  fir  ft, 
 founded  nothing  but  onely  Mortification  of  the  Flefh,  were  come  at  the  length,  to  think  they 
 might  lawfully  have  their  fix  or  f even  Wives  apiece :  They  which  at  the  firfi,  thought  judg- 
 ment and  $u ft ice  it  felf  to  be  mercilef  cruelty ;  accounted  at  the  length,  their  own  hands 
 fanctified  with  being  imbrued  in  Chriftian  blood  :  They  who  at  the  firfi  were  wont  to  beat 
 'down  all  Dominion,  and  to  urge  againfl  poor  Conftables ,  Kings  of  Nations  5  had  at  the 
 length,  both  Confuls  and  Kings  of  their  own  erection  among  ft  themfelves :     Finally,  they 
 which  could  not  brook  at  the  firfi,  that  any  man  fhould  feek,  no  not  by  Law,  the  recovery  of 
 Goods  injurioufty  taken  or  withheld  from  him,  were  grown  at  the  la  ft  to  think  they  could  not 
 offer  unto  God  more  acceptable  Sacrifice,  then  by  turning  their  Adverf  tries  clean  out  of  houfe 
 and  home,  and  by  enriching  themfelves  with  allkinde  of  fpoil  and  pill  age.    Which  thing  be- 
 inglaid  to  their  charge,  they  had  in  a  readinef?  their  anfwer,  That  now  the  time  was  come, 
 when, according  to  our  Saviours  prcmife,  Themeek  ones  mull:  inherit  theEarth5  and  that 
 their  title  hereunto  was  the  fame  which  the  righteous  Ifraelites  had  unto  the  goods  of  the 
 wicked  Egyptians.     Wherefore fith  the  World  hath  had  in  thefe  menfofrcfh  experience,  hm 
 
 dangerow 
 
 Page  4i- 
 Match.  $.  }• 
 
THE  PREFACE. 
 
 r.  m 
 
 dangerousfuch  active  Errors  are,  it  muft  not  offend  you,  though  touching  the  fequel  of  your  ' 
 prefertt  mifperfwaftons,  much  more  he  doubted,  then  your  own  intents  and  purpofes  do  haply 
 aim  at.     And  yet  your  words  already  are  fomewhat,   when  ye  affirm  ,  that  your  Pallors, 
 Doctors,  Elders,  and  Deacons,  ought  to  be  in  this  church  of  England,    Whether  Her  Man  '"  h's 
 Majefty  and  our  State  will,  orno:  When  forthe  animating  of  your  Confederates,  yepublifh  m^^t*' 
 the  M  ufters  which  ye  have  made  of  your  own  Bands,  and  proclaim  them  to  amount  to  I  know 
 not  how  many  thoufands-,  when  ye  threaten,  that  fith  neither  your  Suits  to  the  Parliament, 
 nor  Supplications  to  our  Convocation- Hon fe  •,  neither  your  ire  fences  by  Writing,  nor  Chal- 
 lenges of  Difjutation  in  behalf  of  that  Caufe,  are  able  to  prevail,  we  mufl  blame  ourfelves, 
 if  to  bring  in  Difcipline,  fomefuch  means  hereafter  be  ufed,  as  fhall  caufe  all  our  hearts  to  ake. 
 That  things  doubtful,  are  to  be  conftrned  in  the  better  part,  is  a  Principle  not  fafe  tob'e  Demonft 
 followed  in  Matters  concerning  the  Publick  State  of  a  Commonweal.    But  howfoever  thefe  and  chc  Prcf- 
 the  like  Speeches,  be  accounted  as  Arrows  idlely  jhot  at  random,  without  either  eye  had  to  any 
 Mark,  or  regard  to  their  lighting  place  •,   hath  not  your  longing  de fire  for  the  practice  of 
 your  Difcipline ,  brought  the  Matter  already  unto  this  demurrer  amongftyou  ;  whether  the 
 people  and  their  Godly  Paflors,  that  way  affected,  ought  not  to  make  Separation  from  the  refl, 
 and  to  begin  the  Exerafe  of  Difcipline,  without  the  Licence  of  Civil  Powers,  which  Licence 
 the  j  have  fought  for,  and  are  not  heard  ?  Upon  which  que  ft  ion,  as  ye  have  now  divided  your 
 (elves,  the  warier  fort  of  you  taking  the  one  part,  and  the  forwarder  in  zeal,  the  other-,  fo 
 in  cafe  thefe  earnefi  Ones  jlwuld  prevail,  what  other  fequel  can  any  wife  man  imagine  but 
 this,  that  having  fir ft  refolved  that  Attempts  for  Difcipline  without  Superiors  are  lawful, 
 it  will  follow  in  the  next  place  to  be  difputed,  What  may  be  attempted  againft  Superiors, 
 which  will  not  have  the  Scepter  of  that  Difcipline  to  rule  over  them  ?   Tea,  even  by  you  which 
 have  ft  aid  your  f elves  from  running  head-  long  with  the  other  fort,  fomewhat  not  with fan ding 
 there  hath  been  done  without  the  leave  or  liking  of  your  lawful  Superiors,  for  the  exercife  of 
 a  part  of  your  Difcipline  amongfl  the  Clergy  thereunto  addicted.     And  left  Examination  of 
 Principal  Parties  therein  (hould  bring  thofe  things  to  light,  which  might  hinder  and  let  your 
 proceedings  5  behold,  for  a  Bar  again ft  that  impediment,  one  Opinion  ye  have  newly  added 
 unto  the  refl,  even  upon  this  occafion,  an  Opinion  to  exempt  you  from  taking  Oaths,  which 
 may  turn  to  the  moleflation  of  your  Brethren  in  that  caufe.     The  next  Neighbor  Opinion 
 whereunto,  when  occafion  requireth,  may  follow  for  Diffenfation  with  Oaths  already  taken* 
 if  they  afterwards  be  found  to  import  a  necefity  of  detecting  ought  which  may  bring  fuch 
 good  men  into  trou  ble  or  damage,  whatfoever  the  caufe  be.     O  merciful  God,  what  mans  wit  is 
 there  able  to  found  the  depth  of  thofe  dangerous  and  fearful  evils,  whereinto  our  weak  and  im- 
 potent nature  is  incline  able to  fink  it  felf,  rather  then  to  (hew  an  acknowledgment  of  Error  in 
 that  which  once  we  have  unadvifedly  taken  upon  us  to  defend,  againft  the  fire  am,  as  it  were, 
 of  a  contrary  publick  refolittion  i    Wherefore,  if  we  any  thing  reflect  their  Error,  who  being 
 perfwaded,  even  as  ye  are,  have  gone  further  upon  that  per fwafion  th:n  ye  allow,  if  we  regard 
 theprefent  State  of  the  higheft  Governor  placedover  us,  if  the  quality  anddiffofnion  of  our 
 Nobles,  if  the  Orders  and  Laws  of  our  famous  Univerfities,  if  the  Prof ef ion  of  the  Civil, 
 or  the  Practice  of  the  Common  Law  amongfl  us,  if  the  mif chiefs  whereinto,  even  before  our 
 eyes,  fo  many  others  have  fain  head- long  from  no  left  plaufible  and  fair  beginnings  then 
 yours  are:    There  is  in  every  of  thefe  Confidcrations  mojl  jufl  caufe  to  fear,  left  our  hafti- 
 neft  to  embrace  a  thing  of  fo  perilous  confequence,  fhould  caufe  Poflerity  to  feel  thofe  evils, 
 which  as  yet  are  more  ea fie  for  us  to  prevent,  then  they  would  be  for  them  to  remedy. 
 
 <?.  The  befl  and  fafe ft  way  for  you  therefore,  my  dear  Brethren,  is,  To  call  your  Deeds  The  Copdufi 
 pafl  to  anew  reckoning,  to  re-examine  the  caufe  ye  have  takenin  hand,  and  to  try  it  even  onofa"- 
 point  by  point,  argument  by  argument,  with  all  the  diligent  exactneff  ye  can,  to  lay  a  fide  the 
 Gall  of  that  Bitternef  wherein  your  mindes  have  hitherto  over- abounded,  and  with  meek- 
 nef  to  fear ch  the  Truth.  Think  ye  are  Men,  deem  it  not  impofiible  for  you  to  err;  fift  nn- 
 f  art i ally  your  own  hearts,  whether  it  be  force  of  Reafon,  or  vehemency  of  Affection,  which 
 hath  bred,  and  fill  doth  feed  thefe  Opinions  in  you.  if  Truth  do  any  where  manifefl  it  felf, 
 feek  not  to  (mother  it  withglozing  Delufion,  acknowledge  tbegreatnefl  thereof,  and  think  it 
 your  befl  Victory,  when  the  fame  doth  prevail  over  you.  " 
 
 That  ye  have  been  earneft  in  freaking  or  writing  again  and  again  the  contrary  way, 
 fhould  be  no  blemifh  or  dtf credit  at  all  unto  you.  Amongfl  fo  many  fo  huge  Volumes,  as  the 
 infinite  pains  of  St.  Auguftine  have  brought  forth ,  what  one  hath  gotten  him  greater  love, 
 commendation,  and  honor,  then  the  Book  wherein  he  carefully  collect  eth  his  own  over-  fights, 
 
 and 
 
THE    PREFACE. 
 
 '  and fincerely condemned)  them  ?  Many  fieeches  there  are  of  Jobs,  whereby  his  JVifdom 
 And  other  Vert  ties  may  appear  5  hut  the  glory  of  an  ingenuous  minde  he  hath  pur  chafed  by 
 thefe  words  onely,  Behold,  I  will  lay  mine  hand  on  my  mouth-,  Ihavefpokenonce,  yet 
 will  I  not  therefore  maintain  Argument  $  yea,  twice,  howbeit  for  that  caufe  further  I 
 will  not  proceed .  Far  more  comfort  it  were  for  us  (fo  fmall  is  the  j  oy  we  take  in  thefe  flrifes) 
 to  labor  under  the  fame  yoke,  as  men  that  look  for  the  fame  eternal  reward  of  their  labors, 
 to  be  enjoy ned  with  you  in  Bands  of  indijfoluble  Love  and  Amity,  to  live  as  if our  per fons 
 being  many,  our  fouls  were  but  one,  rather  than  infuch  dtfmembredfort,  to  ff>  end  our  few  and 
 wretched  days  in  atediom  profecutingof wearifome  contentions  -,  the  end  whereof ,  if  they 
 have  not  fomefpeedy  end,  will  be  heavy,  even  on  both  fides.  Brought  already  we  are,  even  to 
 em  n«?.  in  *&**  eftAte  which  Gregory  Nazianzen  mournfully  dejenbeth,  faying,  My  minde  leadeth  me 
 dpoi',  '  (fith  there  is  no  other  remedy)  to  flie  and  to  convey  my  felf  into  fome  corner  out  of  fight, 
 
 where  I  may  icape  from  this  cloudy  tempeft  of  mahcioufnefs,  whereby  all  parts  are  en- 
 tred  into  a  deadly  war  amongft  themfelves,  and  that  little  remnant  of  love  which  was, 
 is  now  confumed  to  nothing.     The  onely  godlinefs  we  glory  in,  is  to  finde  out  fomewhat 
 whereby  we  may  judge  others  to  be  ungodly.   Each  others  faults  we  obferve,  as  matter 
 of  exprobration,  and  not  of  grief.     By  thefe  means  we  are  grown  hateful  in  the  eyes  of 
 the  Heathens  themfelves,  and  (which  woundeth  us  the  more  deeply)  able  we  are  not 
 to  deny,  but  that  we  have  deferved  their  hatred :  With  the  better  fort  of  our  own,  our 
 fame  and  credit  is  clean  loft.     The  lefs  we  are  to  marvel,  if  they  judge  vilely  of  Us,  who 
 although  we  did  well,  would  hardly  allow  thereof.     On  our  backs  they  alfo  build  that 
 areleud,  and  what  we  object  one  againft  another,-  the  fame  they  ufe,  to  the  utter  fcorn 
 and  difgraceof  us  all.     This  we  have  gained  by  our  mutual  home-diflentions :    This 
 wearewoithily  rewarded  with,  'which  are  more- forward  toftrive,  then  becometh  men 
 of  vertuous  andmjlde  difpofition.'    But  ourtruflin  the  Almighty' is,  that  with  its  Conten- 
 tions are  now  at  the  high  eft  flote,  und  that  the  day  will  come  (for  what  caufe  of  defpair  is 
 ■there.? )   when  the  Papons  of  former'  Enmity  being  allayed,  we  full  with  ten  times  re- 
 doubled Tokens  of  our  unfeignedly  reconciled  love,fhew  our  f elves  each  towards  other  the  fame  y 
 ■which  Joleph  and  the  Brethren  of  Jofeph  Were  at  the  time  of  their  enterview  in  Egypt. 
 Guv  comfortable  expectation  and  mo  ft  thirfty  -de fire  whereof,  what  manfoever  amongft  you- 
 fhafl  a-n  way  help  to  fat  is  fie,   (.ts  ws  truly  hope,  there  is  no  one  amongft  you,  but  fome  way  or 
 'ether  nv/', )     T  he  blefiings  of  the  God  of  Peace,  both  in  this  World,  and  in  the  World 
 to  come,  be  up-n  him  more  then  the  Stars  of  the  Firmament  in  number. 
 
 WHAT 
 
WHAT    THINGS  ARE    HANDLED 
 
 In  the  following 
 
 BOOKS- 
 
 
 
 ■ 
 
 ' 
 
 BOOK   I. 
 
 Oncerning  LAWS  in  Cjeneral. 
 
 BOOK   II. 
 
 Of  the  ufe  of  Divine  Law  contained  in  Scripture  •  Whether 
 that  he  the  onely  Law  which  ought  tofervefor  our  Dire&i* 
 on  in  all  things  without  exception  ? 
 
 BOOK    HI. 
 
 Of  Laws  concerning  Ecclefiajlical  Tolity  :  Whether  the 
 Form  thereof  he  in  Scripture  fo  fet  down,  that  no  Addu 
 tion  or  Change  is  lawful  ? 
 
 BOOK   IV. 
 
 Of  (general  Exceptions  taken  again/1  the  Laws  of  our  ^Polity, 
 as  being  ^Popifh  >  and  banifhed  out  of  certain  ^formed 
 Churches. 
 
 BOOK   V. 
 
 Of  our  Laws  that  concern  the  TublicJ^  Religious  Duties  of 
 the  Church ,  and  the  manner  of  bejlowing  that  Tower  of 
 Order,  which  enableth  Men  infundrj  Degrees  and  Call* 
 ings  to  execute  the  fame. 
 
 BOOK 
 
The     Contents. 
 
 book    VI. 
 
 Of  the  Tower  of  furifdi&ion,  which  the  Informed  <Pfa& 
 form  claimeth  unto  Lay-Elder s,  with  others. 
 
 BOOK  VII. 
 
 Of  the  Tower  of  furifdiBion,  and  the  Honor  which  is  an- 
 nexed thereunto  in  ISi/hops. 
 
 BOOK  VIII. 
 
 Of  the  Tower  of  Ecclefiaflicat  Dominion  or  Supream  Au- 
 thority',  which  with  us  the  higheft  governor  or  Trince 
 hath,  as  well  in  regard  of  DomeslicaJ  furifdiBions ,  as 
 of  that  other  Foretgnly  claimed  by  the  'Bijbop  of  Rom®. 
 
 ■     ; 
 
 ■ 
 
 ■ 
 
 O  F 
 
 . 
 
OF  THE 
 
 LAWS 
 
 OF 
 
 Ecclefiaftical  Polity. 
 
 Book  I. 
 
 Concerning  Laws,  and  their  fever al  hjndes  in  general* 
 
 The  Matter  contained  in  this  Firft  Book, 
 
 1 .  ,mT*He  caufe  of  Writing  this  General  Difcourfe  concerning  Laws. 
 
 2.  A  Of  that  Law  which  God  from  before  the  beginning  hath  fet  for  himfelf,  to  do  all  thing:  bj. 
 
 3 .  The  Law  which  Natural  Agents  obferve^  and  their  neceffary  manner  of  keeping  it- 
 
 4.  The  Law  which  the  Angels  of  God  obey. 
 
 5 .  The  Law  whereby  Man  is  in  his  Actions  directed  to  the  Imitation  of  God. 
 
 6.  Mensfirfl  beginning  to  underfland  that  Law. 
 
 7.  Of  Mans  fVill,  "tohich  is  thefirfi  thing  that  Laws  of  Action  are  made  to  guide. 
 
 8.  Of  the  Natural  finding  out  of  Laws  by  the  Light  of  Reafen,  to  guide  the  Will  unto  that  which  it 
 
 good. 
 
 9.  Of  the  benefit  of  keeping  that  LaVo  which  Reafonteacheth. 
 
 10.  How  Reafon  doth  lead  Men  uuto  the  making  of  Humane  Laws,  whereby  RolitickJSocieties  art 
 
 governed^  and  to  agreement  about  Lawsy  whereby  the  Fellowjhip  or  Communion  of  Independent 
 Societies  flandeth. 
 
 11.  wherefore  God  hath  by  Scripture  further  made  known  fitch  Supernatural  Z<*frJ",  as  do  ferve  for 
 
 Mens  direction. 
 
 1 2.  The  caufe  why  fo  many  Natural  or  Rational  Laws  are  fet  down  in  holy  Scripture. 
 
 13.  The  benefit  of  having  Divine  Laws  written. 
 
 14.  Thefuffciency  of  Scripture  unto  the  end  for  Schick  it  Vfas  inflituted. 
 
 15.  Of  Laws  Pofitive  contained  in  Scripture  -,  the  Mutability  of  certain  of  them,  and  the  general  ufe 
 
 of  Scripture. 
 
 16.  A  Conclufton,  /hewing  how  all  this  belongeth  to  the  Caufe  in  qtteftion. 
 
 •Ethatgoeth  about  to  perfwade  a  multitude,  that  they  are  not  fo  The  caufe  of 
 well-governed  as  they  ought  to  be,  {hall  never  want  attentive  and  writing  this 
 favorable  Hearers ;  becaufe  they  know  the  manifold  defects  where-  ^"rfc* 
 unto  every  kinde  of  Regiment  is  fubjeft  5  but  the  fecret  lets  and 
 difficulties,  which  in  publick  proceedings,  are  innumerable  and  in- 
 evitable, they  have  not  ordinarily  the  judgment  to  confider.   And 
 becaufe  fuch  as  openly  reprove  fuppofed  diforders  of  State,  are 
 taken  for  Principal  Friends  to  the  Common  Benefit  of  all,  and  for  men  that  carry  An- 
 gular Freedom  of  Minde :  Under  this  fair  and  plaufible  colour  whatfoever  they  utter, 
 
 E  2  pafieth 
 
The  Fir  [I  "Boo^  of  _    _^ 
 
 paffeth  for  good  and  currant.     That  which  wanteth  in  the  weight  of  their  Speech,  is 
 fupplied  by  the  aptnefs  of  Mens  mindes  to  accept  and  believe  it.  Whereas  on  the  other 
 fide,  if  we  maintain  things  that  are  eftablifhed  s  we  have  not  onely  to  ftrive  with  a 
 number  of  heavy  prejudices,  deeply  rooted  in  the  hearts  of  men,  who  think  that  here- 
 in we  ferve  the  time,  and  fpeak  in  favor  of  the  prefent  State,  becaufe  thereby  we  either 
 hold  or  feek  preferment ;  but  alfo  tobear  fuch  Exceptions  as  Mindes  fo  aveited  before- 
 hand, ufually  take  againft  that  which  they  are  loth  mould  be  poured  into  them.    Albeit 
 therefore,  much  of  that  we  are  to  fpeajk  in  this  prefent  Caule,  may  feem  to  a  number 
 perhaps  tedious,  perhaps  obfcure,  dark,  and  intricate,  (for  many  talk  of  the  Truth, 
 which  never  founded  the  depth  from  whence  it  fpringeth :  And  therefore  when  they  are 
 led  thereunto,  they  are  foon  weary,  as  men  drawn  fromthofe  beaten  paths  wherewith 
 they  have  been  inured  -, )  yet  this  may  not  fo  far  prevail,  as  to  cut  off  that  which  the 
 matter  it  felt'  requireth,  howfoever  the  nice  humor  of  fame  be  therewith  pleafed,  or  no. 
 They  unto  whom  we  fhall  feem  tedious,  are  in  no  wife  injured  by  us,  becaufe  it  is  in 
 their  own  hands  to  fpare  that  labor  which  they  are  not  willing  to  endure.    And  if  any 
 complain  of  obfcurity,  they  mull:  confider,  thatinthefe  Matters  itcometh  no  other- 
 wife  to  pafs,   then  in  fundry  the  works  both  of  Art,  ancKalfo  of  Nature,  where  that 
 which  hath  greateft  force  in  the  very  things  we  fee,  is  notwitbftanding  it  felt'  oftentimes 
 not  feen.     The  ftatelineis  of  Houfes,  the  goodlineis  of  Trees,  when  we  behold  them 
 delighteth  the  eye-,  but  that  Foundation  which  beareth  up  the  one,  that  Root  which 
 miniftreth  unto  the  other  nouriihment  and  life,  is  in  the  bofome  of  the  Earth  concealed  -, 
 and  if  there  be  occafion  at  any  time  to  fearch  into  it,  fuch  labor  is  then  more  neceiTary 
 then  pleafant,  both  to  them  which  undertake  it,  and  for  the  lookers  on.  In  like  manner, 
 the  ufe and  benefit  of  good  Laws,  all  that  live  -under  them,  may  enjoy  with  delight  and 
 comfort,  albeit  the  grounds  and  firft  original  caufes  from  whence  they  have  fprung,  be 
 unknown,  as  to' the  greateft  part  of  men  they  are.    But  when  they  who  withdraw  their 
 obedience,  pretend,  That  the  Laws  which  they  lliould  obey,  are  corrupt  and  vicious : 
 For  better  examination  of  their  quality,  it  behoveth  the  very  Foundation  and  Root, 
 thehigheft  Well-Spring  and  Fountain  of  them  to  be  difcovered.    Which  becaufe  we 
 are  not  oftentimes  accuftomed  to  do,  when  we  do  it,  the  pains  we  take  are  more  need- 
 ful a  great  deal  then  acceptable,  and  the  Matters  which  we  handle,  feem  by  reafon  oi 
 newnefs,  (till  the  minde  grow  better  acquainted  with  them)  dark,  intricate,  and  un- 
 familiar.    For  as  much  help  whereof  as  may  be  in  this  cafe,  I  have  endeavored  through- 
 out the  Body  of  this  whole  Difcourfe,  that  every  former  part  might  give  ftrength  unto 
 all  that  follow,  and  every  latter  bring  fome  light  unto  all  before:  So  that  if  the  judg- 
 ments of  men  do  but  hold  themfelves  in  fufpence,  as  touching  thefe  firft  more  General 
 Meditations,  till  in  order  they  haveperufed  the  reft  that  enfue  ■  what  may  feem  dark 
 at  the  firft,  will  afterwards  be  found  more  plain,  even  as  the  latter  particular  decifions 
 will  appear,  I  doubt  not,  more  ftrong,  when  the  other  have  been  read  before.  The  Laws 
 of  the  Church,  whereby  for  fo  many  Ages  together  we  have  been  guided  in  the  Exercife 
 of  ChriftianReligion,and  the  Service  of  the  trueGod,our  Rites,  Cuftoms,and  Orders 
 of  Ecclefiaftical  Government,  are  called  in  queftion :  We  aieaccufed  as  men  that  will 
 not  have  Chrift  Jefus  to  rule  over  them-,  but  have  wilfully  caft  his  Statutes  behinde 
 their  backs,  hating  to  be  reformed  and  made  fubjed:  unto  the  Scepter  of  his  Difcipline. 
 Behold  therefore,  we  offer  the  Laws  whereby  we  live,  unto  the  General  Tryal  and  Judg- 
 ment of  the  whole  World-,  heartily  befeeching  Almighty  God,  whom  we  defire  to 
 ferve  according  to  his  own  Will,  that  both  we  and  others  (all  kinde  of  Partial  affe&ion 
 being  clean  laid  afide)  may  have  eyes  to  fee,  and  hearts  to  embrace  the  things  that  in 
 his  fight  are  moft  acceptable.     And  becaufe  the  Point,  about  which  we  ftrive,  is  the 
 Quality  of  our  Laws,  our  firft  entrance  hereinto  cannot  better  be  made,  then  with 
 confideration  of  the  Nature  of  Law  in  general,  and  of  that  Law  which  giveth  Life  un- 
 to all  the  reft  which  are  commendable,  juft,  and  good,  namely,  the  Law  whereby  the 
 Eternal  himfelf  doth  work.     Proceeding  from  hence  to  the  Law,  firft  of  Nature,  then 
 Shic'Tood*  of  Scripture,  we  (hall  have  the  eafier  accefs  unto  thofe  things  which  come  after  to  be 
 from  Vfore  debated,  concerning  the  particular  Caufe  and  Queftion  which  we  have  in  hand, 
 the  beginning        2.  All  things  that  are,  have  fome  operation  not  violent  or  cafual :   Neither  doth 
 h«h  fetofo^0  any  thing  ever  begin  to  exercife  the  fame,  without  fome  fore-conceived  end  for  which 
 »u™2fc*V  il  worketh.    And  the  end  which  it  worketh  for,  is  not  obtained,  unlefs  the  Work  be 
 
 alfo 
 
alio  nt 
 
 Ecclefiafiical  Tolity. 
 
 3 
 
 alio  ht  to  obtain  it  by  •,  for  unto  every  end,  every  operation  will  not  ferve.     That 
 which  doth  affign  unto  each  thing  the  kinde,  that  which  doth  moderate  the  force  and 
 power ,  Wat  which  doth  appoint  the  form  and  meafure  of  working,  the  fame  we  term 
 a  Law :  So  that  no  certain  end  could  ever  be  attained,  unlefs  the  Actions  whereby  it 
 is  attained,  were  regular  ^    that  is  to  fay,  Made  fuitable,  fit,  and  correfpondent  unto 
 their  end,  byfome  Canon  Rule  or  Law.     Which  thing  doth  firft  take  place  in  the ' 
 Works,  even  of  God  himfelf.     All  things  therefore  do  work  after  a  fort,  according  to 
 Law^  all  other  things  according  to  a  Law,  whereof  fome  Superiors  unto  whom  they 
 are  fubjedt,is  Author ;  ottely  the  Works  and  Operations  of  God,have  him  both  for  their 
 Worker,  and  for  the  Law  whereby  they  are  wrought.     The  Being  of  God,  is  a  kinde 
 of  Law  to  his  working »  for  that  Perfedion  which  God  is*  giveth  Perfection  to  that  he 
 doth.     Thole  Natural,  Neceilary,  and  Internal  Operations  of  God,  the  Generation  of 
 the  Son,  the  Proceeding  of  the  Spirit,  are  without  thecompafs  of  my  prefent  intent ; 
 which  is  to  touch  onely  fuch  Operations  as  have  their  Beginning  and  Being  by  a  volui- 
 tary  purpofe,  wherewith  God  hath  eternally  decreed,  when,  and  how  they  mould  be  5 
 which  Eternal  Decree  is  that  we  term  an  Eternal  Law,  Dangerous  it  were  for  the  feeble 
 Brain  of  Man,  to  wade  far  into  the  doings  of  the  moft  High  •  whom  although  to  know 
 be  Life,  and  Joy  to  make  mention  of  his  Name*  yet  ourfoundeft  knowledge  is    to 
 know  that  we  know  him  not  as  indeed  he  is,  neither  can  know  him  •,  and  our  fafeft  elo- 
 quence concerning  him,  is  our  filence,  when  we  confefs  without  confeflion,  that  his 
 glory  is  inexplicable,  his  greatnefs  above  our  capacity  and  reach.     He  is  above,  and  we 
 upon  Earth  ^  therefore  it  behoveth  our  words  to  be  wary  and  few.     Our  God  is  One 
 or  rather  very  Onenefs,  and  meer  Unity,  having  nothing  but  it  Self  in  it  Self,  and  nor 
 confifting  (as  all  things  do  befides  God)  of  many  things.     In  which  Effential  Unity  of 
 God,  a  Trinity  Perfonal  neverthelefs  fubfifteth,  after  a  manner  far  exceeding  the  pofli- 
 bility  of  mans  conceit.     The  works  which  outwardly  are  of  God,  they  are  in  fuch  fort 
 of  him  being  One,  that  each  Perfon  hath  in  them  fomewhat  peculiar  and  proper.   For 
 being  Three,  and  they  all  fubfifting  in  the  Effence  of  one  Deity,  from  the  Father,  by 
 theSon,  through  the  Spirit,  all  things  are.     That  which  the  Son  doth  hearof  the  John  ti   13, 
 Father,  and  which  the  Spirit  doth  receive  of  the  Father  and  the  Son,  thefamewehave  <4»i«' 
 at  the  hands  of  the  Spirit,  as  being  the  laft ;  and  therefore  the  neareft  unto  us  in  order, 
 although  in  power  the  fame  with  t^e Second  and  the  Firft.  The  wife  and  learned  among 
 the  very  Heathens  themfelves,  have  all  acknowledged  fome  firft  caufe,  whereupon  ori- 
 ginally the  Being  of  all  things  dependeth.     Neither  have  they  otherwife  fp'oken  of 
 that  Caufe  then  as  an  Agent,  which  knowing  what  and  why  it  worketh,  obfervethin 
 working  a  moft  exact  Order  or  Law,     Thus  much  is  lignified  by  that  which  Homer  men- 
 tioned ^  Aius  <tf  STeAei-n  /3^aj).  Thus  much  acknowledged  by  Merctirius  Trifmegifttts,  *  Jupners 
 h  Tor  "TTOfTsc  Y.Q<TUQi  i oToltKfti  o  cP/j/Lu^p'yos  a'  ^?fo"i",  a.>\aL  Kayo .     Thus  much  confeft  coun!cl  **' 
 by  Anaxagoras  and  Plato,  terming  the  Maker  of  the  World,  an  Intellectual  Worker.  »°  They're" ' 
 Finally,  xheStoiks ,  although  imagining  the  firft  caufe  of  all  things  to  be  Fire,  held  tor  m*dc  th' 
 neverthelefs,  that  the  fame  Fire  having  Art,  did  c  'O  &>  jBa^ai-  S3J  yneo-*  ndcfUt.  n<tt0!rirh0lld 
 They  all  confefs  therefore,  in  the  working  of  that  firft  caufe,  that  Coitn[ei\s  ufed,  Rea-  hands,  but  by 
 (on  followed ,  a  Way  obfei  ved,  that  is  to  fay,  Conftant  Order  and  Law  is  kept,  whereof  f*£™'  ff 
 it  felf  muft  needs  be  Author  unto  it  felf :   Otherwife  it  mould  have  fome  worthier  and  c'procfed  I 
 higher  to  direct  it,  and  fo  could  not  it  felf  be  the  firft  <  being  the  firft,  it  can  have  no  a«ruin 
 other  then  it  felf  to  be  the  Author  of  that  Law,  which  it  willingly  worketh  by.   God  Jhcnuikingc 
 therefore  is  a  Law  both  to  himfelf,  and  to  all  other  things  befides.     To  himfelf,  he  is  a  the  world. 
 Law  inallthofe  things  whereof  our  Saviour  fpeaks,  faying,  My  Father  worketh  as  yet,  John?.  17. 
 fo  I.    God  worketh  nothing  without  caufe.     All  thofe  things  which  are  done  by  him^ 
 have  fome  end,  for  which  they  are  done  -,  and  the  end  for  which  they  are  done,  is  a  Rea- 
 son of  his  Will  to  do  them.    His  Will  had  not  inclined  to  create  Woman,  but  that  he 
 law  it  could  not  be  well,  if  (he  were  not  created.  Non  efi  honum,  It  is  not good  man  fhould  Gen.  2.  18. 
 be  alone,  therefore  let  us  make  an  helper  for  him.     That  and  nothing  elfe  is  done  by 
 God,  which  to  leave  undone,  were  not  fo  good.    If  therefore  it  be  demanded,  why  God 
 having  power  and  ability  infinite,  the  effects  notwithstanding  of  that  power  are  all  fo 
 limited,  as  we  fee  they  are:  The  reafon  hereof  is,  the  End  which  he  hath  propofed,  and 
 the  Law  whereby  his  Wifdom  hath  ftinted  the  effects  of  his  power  in  fuch  fort,  that  it 
 doth  not  work  infinitely,  but  correfpondently  unto  that  end  for  which  it  worketh,  even 
 
 al! 
 
The  Firfi  ®<4  of  ^^m 
 
 r,  and 
 
 all  things^  ^»5w?,  in  moft  decent  and  comely  fort,  all  things  in  meaj ure,  number, 
 Sx\\.  8- 1  •       might.    The  General  End  of  Gods  External  Working,  is  the  exercife  of  his  moft  glori- 
 sap.  1 1  » 7-     ous  jmd  moft  abundant  vertue.  Which  abundance  doth  mew  it  felf  in  variety,  and  for 
 that  caufe  this  variety  is  oftentimes  in  Scripture  expreft  by  the  name  of  riches.  The  Lord 
 Ephef.  1.7.      hath  made  all  things  for  his  own  fake.    Not  that  any  thing  is  made  to  be  beneficial  unto 
 phii.  4-  «s>-      j^mj  but  all  things  for  him  to  fhew  beneficence  and  grace  in  them.    The  particular  drift 
 ProV2i<5%.     of  every  AA  proceeding  externally  from  God,  we  are  not  able  to  difcern,  and  there- 
 fore cannot  always  give  the  proper  and  certain  reafon  of  his  Works.  Howbeit  undoubt- 
 edly, a  proper  and  certain  Reafon  there  is  of  every  Finite  Work  of  God,  in  as  much  as 
 there  is  a  Law  impofed  upon  it  ;   which  if  there  were  not,  it  mould  be  Infinite,  even  as 
 the  Worker  himfelf  is.     They  err  therefore,  who  think  that  of  the  Will  of  God  to  do 
 this  or  that,  there  is  noReafon  befides  his  Will.     Many  times  no  Reafon  known  to  us ; 
 but  that  there  is  no  reafon  thereof,  I  judge  it  jnoft  unreafonable  to  imagine,  in  as  much 
 asheworketh  all  things,  Kara  -r  (laKhf  tS  ^a»'k$c.t(§^  ^tv,  not  onely  according  to 
 Ephtf.  i .  1 1 .    his  own  Will j  but  the  counfel of  his  own  Will.     And  whatfoever  is  done  with  counfel  or 
 wife  refolution,  hath  of  neceflity  fome  reafon  why  it  mould  be  done,  albeit  that  reafon 
 be  to  us  in  fome  things  fo  fecret,  that  it  forceth  the  wit  of  man  to  ftand,  as  the  BlelTed 
 Rom.  ii.  j  j.    Apoftle  himfelf  doth,  amazed  thereat,  O  the  depth  of  the  riches,  both  of  the  Wifdom  and 
 Knowledge  of  God.   How  unfearchable  are  his  judgments,  <jrc.  That  Law  Eternal  which 
 God  himfelf  hath  made  to  himfelf,  and  thereby  worketh  all  things,  whereof  he  is  the 
 Caufe  and  Author  -,  that  Law  in  the  admirable  frame  whereof  fhineth  with  moft  perfect 
 Beauty,  the  Countenance  of  that  Wifdom  which  hath  teftified  concerning  her  felf,  The 
 rrov.8.  it,.    .  Lord  pojfejfed  me  in  the  beginning  of  his  way,  even  before  his  works  of  old,  I  was  fet  up  t 
 That  Law  which  hath  been  the  Pattern  to  make,and  is  the  Card  to  guide  the  Work!  by  ; 
 that  Law  which  hath  been  of  God,  and  with  God  everlaftingly  -,  that  Law,  the  Author 
 and  Obferver  whereof  is,  one  onely  God,  to  be  blefled  for  ever ;  how  fhould  either  Men 
 or  Angels  be  able  perfectly  to  behold  i  The  Book  of  this  Law,  we  are  neither  able  nor 
 worthy  to  open  and  look  into.     That  little  thereof,  which  we  darkly  apprehend,  we  ad- 
 mire j  the  reft ,  with  religious  ignorance,  we  humbly  and  meekly  adore.     S  eeing  there- 
 fore that  according  to  this  Law  he  worketh,  of  whom,  through  whom,  and  for  whom,  are 
 all  things  •,  although  there  feem  unto  us  confufion  and  diforder  in  the  affairs  of  this  pre- 
 Rom.i  i.  36.    fCnt  world.  Tamen  quoniam  bonus  mundum  reel  or  temper  at,  re  tie  fieri  cttncla  ne  dubites, 
 confoi' p'iiiiof  Let  no  man  dwbt,  but  that  every  thing  is  well  done,  becaufe  the  World  is  ruled  by  fo 
 '  good  a  Guide,  as  tranfgreifeth  not  his  own  Law 5  then  which,  nothing  can  be  more  ab- 
 folute,  perfect,  and  juft.    The  Law  whereby  he  worketh,  is  Eternal,  and  therefore  can 
 have  no  mew  or  colour  of  mutability :  For  which  caufe,  a  part  of  that  Law  being  open- 
 ed in  the  Promifes  which  God  hath  made  (becaufe  hisPromifes  are  nothing  elfe  but 
 Declarations,  what  God  will  do  for  the  good  of  men)  touching  thofe  Promifes  the  A- 
 poftle  hath  witnefled,  That  God  may  as  poflibly  deny  himfelf,  and  not  be  God,  as  fail 
 to  perform  them.     And  concerning  the  Counfel  of  God,  he  termeth  it  likewife  a  thing 
 9  Tim.2.  .3.    Unchangeable ;  the  Counfel  of  God,  and  that  Law  of  God,  whereof  now  we  fpeak, 
 Heb.<s.i7-      beingone.    Nor  is  the  freedom  of  the  Will  of  God,  any  whit  abated,  let,  orhindred, 
 by  means  of  this  j  becaufe  the  Impofitionof  this  Law  upon  himfelf,  is  his  own  free 
 and  voluntary  ad.     This  Law  therefore,  we  may  name  Eternal,  being  that  order  which 
 Cod  before  all  Ages  hath  fet  down  with  himfelf,  for  himfelf  to  do  all  things  by. 
 The  Law  3    I  am  not  ignorant,  that  by  Law  Eternal,  the  Learned  for  the  moft  part  do  under- 
 
 Wa'|lich  Nn tU    ftand  ^ne  Older ,  not  which  God  hath  eternally  purpofed  himfelf  in  all  his  Works  to 
 "avcAgivnen     obferve,  but  rather  that,  which  with  himfelf  he  hath  fet  down  as  expedient  to  be  kept 
 them  to  ob      by  all  his  Creatures,  according  to  the  feveral  conditions  wherewith  he  hath  endued 
 [heir'  neceVa-  tnem.  They  who  thus  are  accuftomed  to  fpeak,  apply  the  name  of  Law  unto  that  onely 
 ry  manner  of  ruleof  working,  which  Superior  Authority  impofeth  •,  whereas  we  fomewhatmore  en- 
 kcepingir.      forging  the  fenfe  thereof,   term  any  kindeof  Rule  or  Canon  whereby  Actions  are 
 framed,  a  Law.     Now  that  Law,  which  as  it  is  laid  up  in  the  bofom  of  God,  they  call 
 Eternal,  receiveth  according  unto  the  different  kinde  of  things  which  are  fubjecT;  unto  it, 
 different  and  fundry  kindesof  names.  That  part  of  it,  which  ordereth  Natural  Agents, 
 wecallufually  Natures  Law  t,  that  which  Angels  do  clearly  behold,  and  without  any 
 fwerving  obferve,  is  a  Law  Celeflial  and  Heavenly ;  the  Law  of  Reafon,  that  which  bind- 
 eth  Creatures  reafonable  in  this  World,  and  with  which  by  reafon  they  moft  plainly 
 
 perceive 
 
AW ■  EcdefiaUicdl  ^Polity. 
 
 peiteive  themfelves  bound  5  that  which  bindeth  them,  and  is  riot  known  but  by  fbecial 
 Revelation  from  God,  Divine  Law.  Humane  Law,  that  which  oiit  of  the  Law  either 
 of  Reafon,orof  God,  Men  probably  gathering  to  be  expedient,  they  make  it  a  Law 
 All  things  therefore,  which  are  as  they  ought  to  be,  are  conformed  unto  this  Second  Lam 
 Eternal  -?  and  even  thofe  things,  which  to  this  Eternal  Law  are  not  conformable  are 
 notwithftanding  in  fome  fort  ordered  by  the  Fir  ft  Eternal  Law.  For  what  good  or  evil 
 is  there  under  the  Sun  ;  What  action  correfpondent  or  repugnant  unto  the  Law  which 
 God  hath  impofed  upon  his  Creatures,  but  in,  or  upon  it,  God  doth  work  according  to 
 the  Law  which  himfelf  hath  eternally  purpofed  to  keep  5  that  is  to  fay,  The  Firft  E- 
 ternal  Lam  ?    So  that  a  twofold  Law  Eternal  being 
 
 thus  made,  it  is  not  hard  to  Conceive  how  they  both         d  Id  omne  quod  in  rebus  crearis  fir,  efl  materia  legii 
 
 rake  place  in  *  all  things.    Wherefore  to  come  to    Zt&^llZJ?1'  V'  **&  N"1/0111,0.110 ali<juid 
 
 .       X  r,.r  ii     -11  r  ••  le8lbusiummiClcator's°r(tinacioniqueUibtrabitur,aquQ 
 
 the  Law  of  Nature,  albeit  thereby  we  lometimes    pax  taiVer/iwrii  adminiftramr.  Jtugujt.  decivfr.Dei 
 mean  that  manner  of  working  which  God  hath  fet    t5-'"'  c  'I-  lmT  &  v  etcMum->  paten*  i  Deo  jufi  pe,l 
 
 r  i  j      l  •  1  .  C     .,  L  mmtur,  cadn  in  legem  sternum.     Etiam  leei  stems  fuhii 
 
 for  each  created  thing  to  keep-  yet  forasmuch  as  dw>«U«*i  p'm^^iJii'SS 
 
 thofe  things  are  termed  moft  properly  Natural  A-  fodd''m  tncommodum  anim*  inftm,  'juxtaittudtAugujtini 
 
 ^,,,wtehWtheLawoftlK1rk1„deUnwau„g-  SSi^WM»»g 
 
 ly,   as  the  Heavens  and  Elements  of  the  World,  ft™,  Q^madmodum  inquiuht  videmus  res  natural's 
 
 which  can  do  no  otherwife  then  they  do :  And  for  as  ™n,1?8",ces'  »^c  ipfo  quod  a  fine  particular!  fuo,  atque 
 
 .  t '      11   a.     I  vt  L  aikoalcgCIiernaexorb.tanr,ineandemWeemarcrnam 
 
 much  as  we  give  unto  Intellectual  Natures,  the  name    incidcre,  quarenus  confcquuntur  alium  JnTS 
 of  Voluntary  Aeents, thai  fo  we  may  diftinguilh  them    *m .**"*£  'Pfis  in  cafu  p»rticuiari  confiiturum  .■  s\c  veri" 
 
 A-™   thprrfhw     evripdierir  ir  will  be     rhir  we  Over     "m,le^hom,n««iam  cum  peccant  fedefcifcunt  a  lege 
 from  theothei,  expedient  It  Will  t>e,    tnat  weleyer     sterna  ut  przc.p.ente ,  reinadere  in  ordinem  »ern* 
 
 the  Law  ot  Nature  obferved  by  the  one,  from  that    i<g«»utpunientis. 
 which  the  other  is  tied  urito.     Touching  the  former, 
 
 their  ftrict  keeping  of  one  Tenure,  Statute,  and  Law  is  fpoken  of  by  all,  but  hath  in  it 
 more  then  men  have  as  yet  attained  to  know,  or  perhaps  ever  fhall  attain,  feeing  the 
 travel  of  wading  herein,  is  given  of  God  to  the  Sons  of  Men  5  that  perceiving  how 
 much  theleaft  thing  in  the  World  hath  in  it,  more  then  the  wifeft  are  able  to  reach 
 unto,  they  may  by  this  means  learn  humility.  Mofes,  in  defcribing  the  Work  of  Crea- 
 tion, attributeth  fpeech  unto  God :  God  (aid,  Let  there  be  light :  Let  there  be  a  Firma- 
 ment :  Let  the  Waters  under  the  Heavens  be  gathered  together  into  one  place:  Let  the 
 Earth  bring  forth  '.-  Let  there  be  Lights  w  the  Firmament  of  Heaven.  Was  this  oriely 
 the  intent  of  Mojes,  to  fignifie  the  infinite  greatnefs  of  Gods  Power,  by  the  eafinefs  of  his 
 accdmplifhing  Inch  effects,  without  travel,-  pain,  or  labor  t  Surely,  it  feemeth  that  Mofes 
 had  herein,  befides  this,  a  further  purpofe,  namely,  firft,  to  teach  that  God  did  not 
 work  asaneceflary,  but  a  voluntary  Agent,  intending  beforehand  j  and  decreeing  with 
 himfelf,  that  which  did  outwardly  proceed  from  him.  Secondly,  to  mew  that  God  did 
 then  inftitute  a  Law  natural  to  be  obferved  by  Creatures  •,  and  therefore  according  to  the 
 manner  of  Laws,  the  Inftitution  thereof  is  defcribed,  as  being  eftablifhed  by  folemn  in- 
 junction. His  commanding  thofe  things  to  be  which  are,  and  to  be  in  fuch  fort  as  they 
 are,  to  keep  that  tenure  and  courfe  which  they  do,  importeth  the  efhbliihment  of  Na- 
 tures Law.  This  Worlds  firft  Creation,  and  the  preservation  fince  of  things  created, 
 what  is  it,  but  onely  lb  far  forth  amanifeftation  by  execution,  what  the  Eternal  Law  of 
 God  is  concerning  things  natural  *  And  as  it  cometh  to  pafs  in  a  Kingdom  rightly  order- 
 ed, that  after  a  Lawis  once  publifhed,  it  prefently  takes  effect  far  and  wide,  all  States 
 framing  themfelves  thereunto  •;  evenfoleurs  think  it  fareth  in  the  Natural  courfe  of  the 
 World :  Since  the  time  that  God  did  firft  proclaim  the  Edicts  of  his  Law  upon  it,Heaven 
 and  Earth  have  hearkned  unto  his  voice,  and  their  labor  hath  been  to  do  his  will:  Hei 
 made  a  Law  for  the  Rain-,  He  gave  his  Decree  unto  the  Sea,  that  the  Waters flwuld not paf\ 
 his  Commandment .  Now,  if  Nature  fhould  intermit  her  courfe,  and  leave  altogether, 
 though  it  were  but  for  a  While,  the  obfervation  of  her  own  Laws'-,  if  thofe  Principal  and 
 Mother  Elements  of  the  W6rld,whereof  all  things  in  this  lower  World  are  made,fhould 
 lofe  the  qualities  which  now  they  have5  if  the  frame  of  that  Heavenly  Arch  erected 
 over  our  Heads,  mould  loofen  and  diflblve  it  felf ;  if  Celeftial  Spheres  fhould  forget 
 their  wonted  motions,  and  by  irregular  volubility  turn  themfelves  any  way  as  it  might 
 happen^  if  the  Prince  of  the  Lights  Of  Heaven,  which  now  ai  a  Gyant  doth  run  his  On-,  Ffal.  19,5. 
 wearied  courfe,  mould,  as  it  were,  through  ^}^^{hm^^m^y.bc^tB^^^ 
 to  reft  himfelf  5-  if  the  Moon  mould  Wander  from  fief  oesj&n  myj  the  '&$£$£&  feafons; 
 
 of 
 
The  Firtt  "Boo^  of 
 
 of  the  year  blend  themfelves,  by  difordered  and  confufed  mixture,  .the  Winds  breathe 
 out  their  laftgafp,  the  Clouds  yield  no  Rain,  the  Earth  be  defeated  of  Heavenly  influ- 
 ence, the  Fruits  of  the  Earth  pine  away,  as  Children  at  the  withered  Brefts  of  their 
 Mother,  no  longer  able  to  yield  them  relief ;  What  would  become  of  Man  himfelf ,  whom 
 thefe  things  now  do  all  ferve  >  See  we  not  plainly,  that  obedience  of  Creatures  unto  the 
 Law  of  Nature,  is  the  ftay  of  the  whole  World  <   Notwithstanding,  with  Nature  it 
 cometh  fometimes  topafs,  as  with  art.     Let  Phidias  have  rude  and  obftinate  fluff  to 
 carve,  though  his  art  do  that  it  mould,  his  work  will  lack  that  beauty  which  otherwife 
 in  fitter  matter  it  might  have  had.     He  that  ftriketh  an  Inftrument  with  skill,  may  caufe 
 notwithstanding  a  very  unpleafant  found,  if  the  firing  whereon  he  ftriketh,  chance  to  be 
 Thnphrajl.  in  uncapable  of  harmony.     In  the  matter  whereof  things  natural  confift,  that  of  Theo- 
 Metaph.  thru  fins  takes  place,  HoAu  to  y^  uWksov  iiSi  S&yifjfyjot  to  ev.  Much  of  it  is  oftentimes 
 
 fuch,  as  mil  by  no  means  yield  to  receive  that  imprefion  which  were  heft  and  mo(l  perfect . 
 Which  defe<3  in  the  matter  of  things  natural,  they  who  gave  themfelves  unto  the  con- 
 templation of  nature  amongft  the  Heathen,  obferved  often:  But  the  true  original  caufe 
 thereof,  Divine  Malediction,  laid  for  the  fin  of  Man  upon  thefe  Creatures,  which  God 
 had  made  for  the  ufe  of  Man-,  this  being  an  Article  of  that  faving  truth  which  God 
 hath  revealed  unto  his  Church,  was  above  the  reach  of  their  meerly  natural  capacity 
 and  underftanding.     But  howfoever,  thefe  fwervings  are  now  and  then  incident  into 
 the  courfe  of  Nature  •  neverthelefs,  fo  conftantly  the  Laws  of  Nature,  are  by  Natural 
 Aaents  obferved,  that  nomandenieth,  but  thofe  things  which  Nature  worketh,  are 
 wrought  either  always,  or  for  the  moft  part,  after  one  and  the  fame  manner.     If  here  it 
 jtrift.  Rhcr.i.  be  demanded,  What  that  is  which  keepeth  Nature  in  obedience  to  her  own  Law,  we 
 clv-  39-         muft  have  recourfe  to  that  higher  Law,  whereof  we  have  already  fpoken  5  and  becaufe 
 all  other  Laws  do  thereon  depend,  from  thence  we  muft  borrow  fo  much  as  fhall  need 
 for  brief  refolution  in  this  point.     Although  we  are  not  of  opinion  therefore,  as  fome 
 are,  that  Nature  in  working,  hath  before  her  certain  exemplary  draughts  or  patterns, 
 whichfubfiftinginthebofomoftheHigheft,  and  being  thence  difcovered,  fhefixeth 
 her  eye  upon  them,  as  Travellers  by  Sea  upon  thePole-ftar  of  the  World,  and  that 
 according  thereunto  fhe  guideth  her  hand  to  work  by  imitation  :  Although  we  rather 
 .    embrace  the  Oracle  of  Hippocrates, That  each  thing,  both  infmall  and  in  great, fulft/leth  the 
 1u  73P '  task  which  deflinf  hath  fet  down .   And  concerning  the  manner  of  excecuting  and  fulfilling 
 Sihww  oktmi-  the  fame,  What  they  do ,  they  know  not ;  yet  is  it  in  Jhetv  and  appearance,  as  though  they  did 
 &'r$  'fV^    know  what  they  do  •,  and  the  truth  is,  they  do  not  difcern  the  things  which  they  look  on :  Ne- 
 Ti'x£&.  j     verthelefs,  for  as  much  as  the  works  of  Nature  are  no  lefsexad,  then  if  me  did  both 
 jswirww,  ix  behold  and  ftudy  how  to  exprefs  fome  abfolute  fhape  or  mirror  always  prefent  before  her ; 
 1?£5,  °i-    yea,  fuch  her  dexterity  and  skill  appeareth,  that  no  intellectual  Creature  in  the  World 
 ti«tn  HVt.'<w  were  able  by  capacity,  to  do  that  which  Nature  doth  without  capacity  and  knowledge  5 
 $£t  .^"vf.    it  cannot  be,  but  Nature  hath  fome  Direder  of  infinite  knowledge  to  guide  her  in  all  her 
 ™>«."  y'"     ways.     Who  the  guide  of  Nature,  but  onely  the  God  of  Nature?  In  him  we  live, 
 Afti  1 7  •  =8  •    m0ve\  mii  are^     xhofe  things  which  Nature  is  faid  to  do,  are  by  Divine  Art  performed, 
 ufing  Nature  as  an  Inftrument  •,  nor  is  there  any  fuch  Art  or  Knowledge  Divine  in  Na- 
 ture her  felf  working,but  in  the  guide  of  Natures  work.  Whereas  therefore  things  natu- 
 ral, which  are  not  in  the  number  of  Voluntary  Agents  (for  of  fuch  onely  we  now  fpeak, 
 t  Form  in  o-    and  of  no  other)  do  fo  neceflarily  obferve  their  certain  Laws,  that  as  long  as  they  keep 
 ther.Crea.     t^Qr-e  c  forms  which  give  them  their  Being,  they  cannot  poffibly  be  apt  or  inclinable 
 proJonioiT8  to  do  otherwife  then  they  do  5  feeing  the  kindes  of  their  operations  are  both  conftant- 
 abie  unto  the  \y  and  exactly  framed,  according  to  the  feveral  ends  for  which  they  ferve,  they,  them- 
 CrMmrcT8    felves,  in  the  mean  while,  though  doing  that  which  is  fit,  yet  knowing  neither  what 
 S:nfibie  it  is    they  do,  nor  Why :  It  followeth,  that  all  which  they  do  in  this  fort,  proceedeth  original- 
 w"S«nr"  WWW  fome  ftffl  A§ent3  as  knoweth,  appointeth,holdeth  up,and  even  actually  frameth 
 able  then  one-  the  fame.    The  manner  of  this  Divine  Efficiency  being  far  above  us,  we  are  no  more 
 Iy  by  dhf' t    a^e  t0  conceive  ^y  our  Reafon,  then  Creatures  unreafonable  by  their  Senfe,  areable  to 
 ^K^ivn-firy0  apprehend  after  what  manner  we  difpofe  and  order  the  courfe  of  our  affairs.     Onely 
 of  inward      t  fius  much  is  difcerned,  that  the  Natural  Generation  and  Procefs  of  all  things,  receivetn 
 ofT™  world  orcIer  of  proceeding  from  thefetled  ftability  of  Divine  Underftanding.     This  appoint- 
 arediftinguifh-  et.h  un  o  them  their  kindes  of  working,  the  difpofition  whereof,  in  the  Purity  of  Gods 
 ktd«° thdr  own  Knowledge  and  Will,  is  rightly  termed  by  the  name  of  Providence.  The  fame  being 
 
 referred 
 
EccleJinUical  Polity.  7 
 
 referred  unto  the  things  themfelves  here  difpofed  by  it,  was  wont  by  the  Ancient  to  be 
 called  Natural  De(iinj.     That  Law,  the  performance  whereof  we  behold  in  things 
 natural,  is  as  it  were  an  authcntical,  or  an  original  Draught,  written  inthebofomof  God 
 himfelf*  whole  Spirit  being  to  execute  the  fame,  ufeth  every  particular  nature,  every, 
 meer  natural  agent,  onely  as  an  Inftrurcent  created  at  the  beginning,  and  ever  fince  the' 
 be<nnnin°y  ufed  to  work  his  own  will  and  pleafure  withal.    Nature  therefore,  is  nothing  vide  rhm.  in 
 elfe  but  Gods  Inffrument:    In  the  courfe  whereof,  Bionjfim  perceiving  fome  hidden  rheafefc.  3. 
 difturbance,  is  faid  to  have  cryed  out ,  Ant  Detts  nature  fatitar,  ant  mundi  machina.  omtu  quoi 
 dihtviuir  -,.  Either  God  doth  fuffer  impediment,  and  is  by  a  greater  then  himfelf  hin-  ™b—gSJ 
 dred  *  or  it  that  be  impofllble,  then  hath  he  determined  to  mqke  a  prefent  diflbliition  i!?iu°umimuia 
 of  the  World,  the  execution  of  that  Law  beginning  now  to  ftand  fhll,  without  which  quoddYm'p* 
 the  World  cannot  ftand.    This  Workman,  whofe  fervitor  Nature  is,  being  in  truth  J\Sum'dl 
 but  onely  One,  the  Heathens  imagining  to  be  moe,  gave  him  in  the  Skie.,  the  name  of  aucm  eriam 
 frtpiter,  in  the  Air,  the  name  of  ^»w,  in  the  Water,  thWfotnebf  heftine,  in  the  ^ii-1ci1.°|J°s 
 Earth,  thenameof  Fefia,  and  fometimes  of  Ceres ;  thenameof  Afcllo intheSun^  in  EmmJ!' 
 the  Moon,  the  name  or  Diana,  thenameof  e^Ec/z^and  divers  other  in  the  Winds-,  and  winon  abs* 
 to  conclude,  even  fo  many  Guides  of  Nature  they  dreamed  of3  as  they  law  there  were  p^agScT 
 kindes  of  things  naturalin  the  World.     Thefe  they  honored,  as  having  power  to  work 
 or  ceafe  accordingly  asmendefervedof  them  :  But  unto  us,  there  is  one  onely  Guide  of 
 all  Agents  Natural,  and  he  both  the  Creator  and  the  Worker  of  all  in  all,  alone  to  be 
 blefled,  adored,  and  honored  by  all  for  ever.     That  which  hitherto  hath  beenfpoken,. 
 concerneth  Natural  Agents  confidered  in  themfelves :    But  we  muft  further  remember 
 alfo  (which  thing  to  touch,  in  a  word,  fhall  fuffice, )  That  as  in  this  refpect  they  have 
 their  Law,  which  Law  directeth  them  in  the  means  whereby  they  tend  to  their  own  per- 
 fection^ fo  likewife  another  Law  there  is,  which  touchetlrthem  as  they  are  fociable 
 parts  united  into  one  Body :  A  Law  which  bindeth  them  each  to  ferve  unto  others  good, 
 and  all  to  prefer  the  good  of  the  whole,  before  whatsoever  their  own  particular,  as  we 
 plainly  fee  they  do,  when  things  natural  in  that  regard,  forget  their  ordinary  natural 
 wont :  That  which  is  heavy,  mounting  fometime  upwards  of  its  own  accord,  and  for- 
 faking  the  Centre  of  the  Earth,  which  to  it  felf  is  moft. natural,  even  cs  if  ic  did  hear  it 
 felf  commanded  to  let  go  -the  good  it  privately  wifheth,  and  to  relieve  the  prefent 
 diftrefs  of  Nature  in  common. 
 
 4.   But  now  that  we  may  lift  up  our  eyes  (as  it  were)  from  theFootftool  to  the  The  Law     > 
 Throne  of  God,  and  leaving  thefe  Natural,  confider  a  little  the  ftateof  Heavenly  ^w^rkSy?* 
 and  Divine  Creatures :    Touching  Angels,  which  are  Spirits  Immaterial  and  Intel- '  \>..-:>  .'.4V4'. 
 lectual,  the  glorious  Inhabitants  of  thofe  Sacred  Palaces,  .where  nothing  but  Light  and  Hcl>  *•* 
 BltlTed  Immortality,  no  fhadow  of  matter  for  tears ,  difcontentments,  griefs,  and  uncom-  Dln,  \\  ,<$" 
 fortable  paflions  to  work  upon  5  but  all  joy,  tranquillity,  andpeace,  even  for  ever  and     a«h.  rf. <# 
 ever  doth  dwell.    As  in  number  and  order  they  are  huge,  mighty,*  and  royal  Armies,  fo  "^2^1*^ 
 likewife  in  perfection  of  obedience  unto  thatLaw,  which  the  Higheft,  whom  they  a-  Ma**?*,  io« 
 dore,  love,  and  imitate,  hath  impofed  upon  them.     Such  obfervants  they  are  thereof,  * ,8,  l° 
 that  our  Saviour  himfelf  being  tofet  down  the  perfect  Idta  of  that  which  we  are  to  L'jk.  15.7!' 
 pray  and  wifli  for  on  Earth,  did  not  teach  to  pray  or  wilh  for  more,  then  onely  that  here  Heb.  1. 14. 
 ■  it  might  be  with  us,  as  with  them  it  is  inHeaVen.     God  which  moveth  nieer  Natural  £,„/£'  \\ 
 Agents  as  an  efficient  onely,  doth  otherwife  move  Intellectual  Creatures,,  and  efpecial-  Marth.  i  %\  0; 
 ly  his  holy  Angels :   For  beholding  the  Face  of  God,  in  admiration  of  fo  great  excel-  ^v4*.1^  - 
 lency,  they  all  adore  him  5  and  being  rapt  with  the  love  of  his  beauty,  they  cleave  in-  -^^2^- 
 fcparably  for  ever  unto  him.    Defire  to  refemble  him  in  goodnefs,  maketh  them  un-  s*jwI  *:m;>- 
 weariable,  and  even  unfatiable  in  their  Longing,  to  do  by  all  means,  all  manner  of  £  °'  ^f.** 
 good  unto  all  the  Creatures  of  God,  but  efpeciallyunto  the  Children  of  Men.   Inthe  ;  ...;;  ^ 
 countenance  of  whofe  Nature  looking  downward,    they  behold  themfelves  beneath  ^T^^h 
 themfelves,  even  as  upward  in  God,  beneath  whom  themfelves  are,  they  fee  that  12/^.7.*' 
 character  which  is  no  where  but  in  t'emfelyes,  and  us,  refembled.     Thus  far  even  the  >h  38.  ?• 
 Painims  have  approached-   thus  far  they  have  feen  into  the  doings  of  the  Angels  of  ^"h,4V.''!* 
 God^  Orphan  confelTing,  thatxhe  Fiery  Throne  of  God  is  attended  on  by  thofe  moft  Hcb.  1.6, 
 induftrious  Angels,  caretui  how  all  things  are  performed  amongft  men-,  and  the  Minor  ik'-">-3< 
 of  Humane  Wifciom  plainly  teaching,  That  God  moveth  Angels,  everras  that  thing 
 doth  ftir Mans  heart,  which  is  thereunto  prefented  amiable.     Angelical  Actions  may 
 
 F  therefore 
 
g  The  Firjl  'Boo^  of 
 
 Thisisintima-  therefore  be  reduced  untothefe  three  general  kindes.     Firft,  Moft  delectable  Love  a- 
 tcd  whcrefo-   rlfina  from  the  yifible  apprehenfion  of  the  Purity,  Glory,  and  Beauty  of  God  invisible, 
 «hcm*erSe  faving  onely  unto  Spirits  that  are  pure :   Secondly,  Adoration,  grounded  upon  the  evi- 
 the  sons  of    denceof  the  greatnefsof  God,  on  whom  they  fee  how  all  things  depend :   Thirdly, 
 God,  as  Job   jjjj^jjp^  brej  by  the  prefence  of  his  exemplary  goodnefs ,  who  ceafeth  not  before 
 aVc*2.V  ?  them  daily  to  fill  Heaven  and  Earth  with  the  rich  treafures  of  moft  free  and  undeferved 
 jiMe,  verf.6.   Qrace>     Qf  Angels,  we  are  not  to  confider  onely  what  they  are,  and  do,  in  regard  of 
 Luk  1  %?     their  own  Being,  bur  that  alfo  which  concerneth  them  as  they  are  linked  into  a  kinde  of 
 wacth."  ii  53-  Corporation  amongft  themfelves,  and  of  Society  or  Fellowfbip  with  men.    Confider 
 Heb'  \fa*     Angels,  each  of  them  feverally  in  himfelf,  and  their  Law  is  that  which  the  Prophet 
 Apoc"v9-    Z)4i'/Wmentioneth,  All  ye  his  Angels  fraifehim.  Confider  the  Angels  of  God  aflbcia- 
 ted    and  their  Law  is  that  which  difpofeth  them  as  an  Army,  one  in  order  and  degree 
 above  another.   Confider  finally  the  Angels,  as  having  with  us  that  communion  which 
 the  Apoftle  to  the  Hebrews  noteth  -,  and  in  regard  whereof,  Angels  have  not  difdained 
 to  profefs  themfelves  omfcllotvfervants.     From  hence  there  fpringeth  up  a  third  Law, 
 which  bindeth  them  to  works  of  Minifterial  employment :  Every  of  which  their  feveral 
 Fun<5tions,areby  them  performed  with  joy.  A  part  of  the  Angels  of  Godnotwithftanding 
 (we  know)  have  fain,  and  that  their  fall  hath  been  through  the  voluntary  breach  of 
 that  Law,  which  did  require  at  their  hands  continuance  in  the  exercife  of  their  high  and 
 admirable  vertue.    Impoffible  it  was,  that  ever  their  will  mould  change  or  encline  to 
 remit  any  part  of  their  duty,  without  fome  object  having  force  to  avert  their  conceit 
 from  God,  and  to  draw  it  another  way  5  and  that  before  they  attained  that  high  per- 
 fection of  'blifs,  wherein  now  the  Elec-t  Angels  are  without  poflibility  of  falling.     Of 
 any  thing  more  then  of  God,  they  could  not  by  any  means  like,  as  long  as  whatfoever 
 they  knew  befides  God ,  they  apprehended  it  not  in  it  felf ,  without  dependency 
 upon  God  5  becaufe  fo  lon§,  God  mutt  needs  feem  infinitely  better  then  any  thing 
 which  they  fo  could  apprehend.     Things  beneath  them,  could  not  in  fuch  fort  be 
 prefented  unto  their  eyes,  but  that  therein  they  muft  needs  fee  always,  how  thofe 
 things  did  depend  on  God.     It  feemeth  therefore,  that  there  was  no  other  way  for 
 An°els  to  fin,  b.ut  by  reflex  of  their  underftanding  upon  themfelves  5  when  being  held 
 witn  admiration  of  their  own  fublimity  and  honor,  the  memory  of  their  fubordination 
 unto  God,  and  their  dependency  on  him  was  drowned  in  this  conceit;  whereupon 
 their  adoration,  love,  and  imitation  of  God,  could  not  chufe  but  be  alfo  interrupted, 
 loh  8  4«,      The  fall  of  Angels  therefore,  was  Pride  :    Since  their  fall,  their  practices  have  been 
 i°p«.5.  8*      the  clean  contrary  unto  thofe  beforementioned  5    for  being  difperfed,   fome  in  the 
 Apoc.9-  "•    a£  fome  on  tne  Earth,  fome  in  the  Water  -,   fome  amongft  the  Minerals,  Dens, 
 ?cbto,25i.i.  and' Caves  that  are  under  the  Earth,  they  have,  by  all  means,  labored  to  effect  aft 
 job  17.        Univerfal  Rebellion  againft  the  Laws ,  and  as  far  as  in  them  lieth,  utter  deftruction 
 foh  \\  is-     of  the  Works  of  God.     Thefe  wicked  fpirits,  the  Heathens  honored  inftead  of  Gods, 
 Afts's.?.  '     both  generally  under  the  name  of  Bti  inferi,  Gods  Infernal ;  and  particularly,  fome 
 Apoc.zo.  8.    in  oracles,  fome  in  Idols,  fome  as  Houfliold  Gods,  fome  as  Nymphs  :  In  a  word, 
 No  foul  and  wicked  fpirit,  which  was  not  one  way  or  other  honored  of  Men  as  God, 
 till  fuch  time  as  Light  appeared  in  the  World,  and  diftblved  the  works  of  the  De-< 
 vil.     Thus  much  therefore  may  fuffice  for  Angels,  the  next  unto  whom  in  degree 
 
 are  Men. 
 
 The  taw  ^   Godalone  excepted,  who  actually  and  everlaftingly  is,  whatfoever  he  may  be, 
 
 u  K  Aft?"  and  which  cannot  hereafter  be,  that  which  now  he  is.  not ;  all  other  things  befides, 
 
 on*  direaed    are  fomewhat  in  poflibility,  which  as  yet  they  are  not  in  act.     And  for  this  caufe,  there 
 
 oVof  God"'  is  in  $  things  an  appetite  or defire,  whereby  they  incline  to  fomething  which  they 
 
 may  be  •,  and  when  they  are  it,  they  (hall  be  perfecter  then  now  they  are.     All  which 
 
 Perfections  are  contained  under  the  general  name  of  Goodnef.     And  becaufe  there  is 
 
 not  in  the  World  any  thing  whereby  another  may  not  fome  way  be  made  the  perfecter, 
 
 ri*W.  yU-     therefore  all  things  that  are,  are  good.     Again,  fith  there  can  be  no  goodnefs  defired, 
 
 iftSc  ah.  *&&&  Procee<ieth  not  from  God  himfelf,   as  from  the  fupream  caufe  of  all  things  5 
 
 iib.i.cap.f  '  and  every  effect  doth  after  a  fort  contain,  at  leaftwife  refemble  the  caufe  from  which 
 
 it  proceedeth:    All  things  in  the  World  are  faid,  in  fomalort,  tofeekthehighefr, 
 
 and  to  covet  more  orlefs  the  participation  of  God  himfelf  5  yet  this  doth  no  where  fo 
 
 much  appear,  as  it  doth  in  Man ,   becaufe  there  are  fo  many  kindes  of  Perfe&ions 
 
 which 
 
Ecclefiaslical  Tolity. 
 
 which  Man  feeketh.     The  firft  degree  of  Goodnefs,  is*  that  General  Perfection  which 
 all  things  do  feek,  in  defiring  the  continuance  of  their  Being  •    all  things  therefore 
 coveting,  as  much  as  may  be,  to  be  like  unto  God  in  Being  ever,  that  which  cannot 
 hereunto  attain  perfonally,  doth  feek  to  continue  it  felf  another  way-,  that  is,  byOff- 
 fprihg  and  Propagation.     The  next  degree  of  Goodnefs  is,  that  which  each  thin<* 
 coveteth,  by  affecting  refemblance  with  God,  in  the  conftancy  and  excellency  of  thofe 
 operations  which  belong  unto  their  kinde.     The  Immutability  of  God  they  ftrive  un- 
 to, by  working  either  always,  or  for  the  moft  part,  after  orte  and  the  fame  manner  5 
 his  abfolute  exactnefs  they  imitate ,  by  tending  unto  that  which  is  moft  exquifite  in 
 every  particular.  Hence  have  rifen  a  number  of  Axioms  in  Philofophy,  (hewing,  How  »£»  wr«  ^ 
 the  works  of  nature  do  always  aim  at  that  which  cannot  be  bettered:     Tfiefe  two  kindes  of  ?"  T*  GfoTWt 
 Goodnefs  rehearfed,  are  fo  nearly  united  to  the  things  themfelves  which  defire  them,  cH  **«  ^ 
 that  we  fcarcely  perceive  the  appetite  to  ftir  in  reaching  forth  her  hand  towards  them!  *»•$"<£«* 
 But  the  defire  of  thofe  Perfections  which  grow  externally,  is  more  apparent,  efpecial-  *'"VT9'S« T^" 
 ly  of  fuch  as  are  not  exprefly  defired,  unlefs  they  be  firft  known,  or  fuch  as  are  not  7i  j£mnj. 
 for  any  other  caufe,  then  for  Knowledge  it  felf  defired.     Concerning  Perfections  in  A"$  2-^ 
 this  kinde,  that  by  proceeding  in  the  Knowledge  of  Truth,  and  by  growing  in  the  ex-  S'h.T^s. 
 ercifeof  Vertue,  Man,  amongft  the  Creatures  of  this  inferior  World,  afpireth  to  the  Sap.7.27. 
 greateft  Conformity  with  God :    This  is  not  onely  known  unto  us,  whom  he  himfelf 
 hath  fo  inftructed,  but  even  they  do  acknowledge,  who  amongft  men  are  not  judged 
 the  neareft  unto  him.     With  Plato,  what  one  thing  more  ufual,  then  to  excite  men  un-  "  i  7:',"w'n' 
 to  the  love  of  Wifdom,  by  fhewing,  how  much  wife  men  are  thereby  exalted  above  'i$Ln%i, 
 men  %  how  knowledge  doth  raife  them  up  into  Heaven  •,  how  it  maketn  them,  though  *>?*?*>  <*>in 
 not  Gods,  yet  as  Gods,  high,  admirable,  and  divine  •;   And  Mercurius  Trifmegiftus  SlwJw , 
 fpeakingof  thevertues  of  a  righteous  Soul,  Sucbjpirits  (faith  he)  are  never  cloyed  with  T^v""!*?*- 
 fraifmg  andjpeaking  well  of  all  men ,  with  doing  good  unto  every  one  by  word  and  deed,  ?"f  7^V7tt{ 
 becaujetheyfiudy  to  frame  themfelves  according  to  T  H  E    PATTERN^  Father  Sffikfi? 
 
 fif  Spirits.  r  ■m.-rioj,.. 
 
 6.    In  the  Matter  of  Knowledge,  there  is  between  the  Angels  of  God ,   and  the  Mens  firft  be. 
 Children  of  Men  this  difference  :  Angels  already  have  full  and  compleat  knowledge  in  8'n"'ns t0  M 
 the  higheft  degree  that  can  be  imparted  unto  them  :   Men,  if  we  view  them  in  their  k  owidecof- 
 Spring,  are  at  the  firft  without  underftanding  or  knowledge  at  all.     NeveitheJefs     h,[  L3W 
 from  this  utter  vacuity  they  grow  by  degrees,  till  they  come  at  length  to  be  even  as  ^'to  ob-Y 
 the  Angels  themfelves  are.    That  which  agreeth  totheonenow,  the  other  ftiall  attain  fervc.    vide 
 unto  in  the  end  $  they  are  not  fo  far  disjoyned  and  fevered,  but  that  they  comeat  length  Ifail  7* l6, 
 to  meet*     The  Soul  of  Man  being  therefore  at  the  fi;  ft  as  a  Book,  wherein  nothing  is, 
 and  yet  all  things  may  be  imprinted ;  we  are  to  fearch  by  what  fteps  and  degrees  it 
 rifeth  unto  Perfection  of  Knowledge.    Unto  that  which  hath  been  already  fet  down, 
 concerning  Natural  Agents,  this  we  muft  add,  That  albeit  therein  we  have  comprifed 
 as  well  Creatures  living,  as  void  of  life,  if  they  be  in  degree  of  nature  beneath  Men ; 
 neverthelefs,  a  difference  we  muft  obferve  between  thofe  Natural  Agents  that  work 
 altogether  unwittingly ;  and  thofe  which  have,  though  weak,  yet  fome  underftanding 
 what  they  do,  as  Fifties,  Fowls,  and  Beafts,  have.     Beafts  are  in  fenfihle  capacity  as 
 ripe,  even  as  men  themfelves,  perhaps  more  ripe.     For  as  Stones,  though  in  dignity  of 
 Nature,  inferior  unto  Plants,  yet  exceed  them  in  firmnefs  of  ftrength,  or  durability 
 of  Being  •,  and  Plants,  though  beneath  the  excellency  of  Creatures  endued  with  fenfe, 
 yet  exceed  them  in  the  Faculty  of  Vegetation,  and  of  Fertility  :    So  Beafts,  though 
 otherwrfe  behinde  Men,  may  notwithftanding  in  actions  of  Senfe  and  Fancy  go  be- 
 yond them  ;  becaufe  the  endeavors  of  Nature,  when  it  hath  an  higher  perfection  to 
 feek,  are  in  lower  the  moreremifs,  not  efteeming  thereof  fo  much  as  thofe  things  do, 
 which  have  no  better  propofed  unto  them.     The  Soul  of  Man  therefore,  being  capable 
 of  a  more  Divine  Perfection,    hath  (befides  the  Faculties  of  growing  untofenfible  ^^.f'ffl 
 knowledge,  which  is  common  unto  us  with  Beafts)  a  further  hability,  whereof  in  them  ^wlww- 
 there  is  no  ftiew  at  all,  the  ability  of  reaching  *  higher  then  unto  fenfible  things.  *«,*;««*£«  I 
 Till  we  grow  to  fome  ripenefs  of  years,  the  Soul  of  Man  doth  onely  ftore  it  felf  with  ^T£g»  «,y 
 conceits  of  things  of  inferior  and  more  open  quality ,  which  afterwards  do  ferve  as  '«**»  1/4***, 
 
 ro,,  tg  w  *to*  mtW  ttHtiGas  i**.v$Am+   K«  t«  7myTuiviuei&tovJi  tUm  ytui  y£mM7mr  £ra  ym^)-  Merc.  Tfif,  AriftotcliciJt 
 dciTionftration. 
 
 F  2  Inftruments 
 
,o  TbeFir/lcBoo{of 
 
 Inftruments  unto  that  which  is  greater  5  in  the  mean  while,  above  the  reach  of  meaner 
 Creatures  it  afcendeth  not.  When  once  it  comprehendeth  any  thing  above  this,  as 
 the  differences  of  time,  affirmations,  negations,  and  contradiction  in  Speech,  we  then 
 count  it  to  have  fome  ufe  of  Natural  Reafon.  W  hereunto,  if  afterwards  there  might 
 be  added  the  right  helps  of  true  Art  and  Learning  (which  Jielps,  I  muft  plainly  confefs, 
 this  age  of  the  World,  carrying  the  name  of  a  Learned  Age,  doth  neither  much  know, 
 not  greatly  regard)  there  would  undoubtedly  be  almoft  as  great  difference  in  maturity  bf 
 judgment  between  men  therewith  inured,  and  that  which  now  men  are,  as  between: 
 men  that  are  now,  and  Innocents.  Which  fpeech,  if  any  condemn,  as  being  over  Hy- 
 perbolical, let  them  confider  but  this  one  thing:  No  Art  is  at  the  firft  finding  out  fo 
 perfect,  aslnduftry  may  after  make  it  5  yet  the  very  firft  Man,  that  to  anypurpofe 
 knew  the  way  we  fpeak  of,  and  followed  it,  hath  alone  thereby  performed  more,  very 
 near,  in  all  parts  of  Natural  Knowledge ,  then  fithence  in  any  one  part  thereof  the 
 whole  World  befid  s  hath  done  :  In  the  poverty  of  that  other  new  devifed  aid,  two 
 Ramiftry.  things  there  are  notwithftanding  Angular.  Of  marvellous  quick  difpatch  it  is,  and 
 doth  ifiew  them  that  have  it,  as  much  almoft  in  three  days,  as  if  it  had  dwelt  threefeore 
 years  with  them.  Again,  becaufe  the  curiofity  of  Mans  wit  doth  many  times  with  peril 
 wade  farther  in  the  fearch  of  things,  then  were  convenient  -,  the  fame  is  thereby  re- 
 ftrained  unto  fuch  generalities,  as  every  where  offering  themfelves,  are  apparent  unto 
 men  of  the  weakeft  conceit  that  need  be :  So  as  following  the  Rules  and  Precepts  there- 
 of, we  may  finde  it  to  be  an  Art,  which  teacheth  the  way  of  fpeedy  Diicourfe,  and  re- 
 ftraineth  the  minde  of  Man,  that  it  may  not  wax  overwile;  Education  and  Inftru&ibrt 
 are  the  means,  the  one  by  ufe,  the  other  by  precept,  to  make  our  Natural  Faculty  of 
 Reafon,  both  the  better,  and  the  fooner  able  to  judge  rightly  between  Truth  and  Error, 
 Good  and  Evil.  But  at  what  time  a  man  may  be  faid  to  have  attained  fo  far  forth  th'd1 
 ufe  of  Reafon,  as  fufficeth  to  make  him  capable  of  thofe  Laws,  whereby  he  is  then 
 bound  to  guide  his  actions :  This  is  a  great  deal  more  eafie  for  common  lenfe  to  difcern, 
 then  for  any  man  by  skill  and  learning  to  determine  5  even  as  it  is  not  in  Philosophers, 
 who  beft  know  the  nature  both  of  Fire  and  Gold,  to  teach  what  degree  of  the  one, 
 will  ferve  to  puiifie  the  other,  fo  well  as  the  Artizan  (which  d6th  this  by  fire)* 
 difcei  neth  by  Senfe,  when  the  fire  hath  that  degree  of  heat  which  fufficeth  for  hisJ 
 purpofe. 
 of  Mans  will,  7-  BY  Reafon,  Man  attaineth  unto  the  knowledge  of  things  that  are,  and  are  not 
 which  is  the'  fenfible$  it  refteth  therefore,  that  we  fearch  how  Man  attaineth  unto  the  knowledge1 
 Laws  ofAai.  °^  *"cn  things  unfenfible,  as  are  to  be  known,  that  they  may  be  done.  Seeing  then 
 on^rtmide*  that  nothing  can  move,  unlefs  there  be  fome  end,  the  defire  whereof  provbketh  untbJ 
 to  guide.  motion :  How  fhould  that  Divine  Power  of  the  Soul,  that  Spirit  of  ear- Minde,  as  the- 
 Ephcf.4.  .-3.  ^poftlc  termeth  it,  ever  ftir  it  felf  unto  action,  unlefs  it  have  alfo  the  like  fpur?  The 
 end  for  which  we  are  moved  to  work,  is  fometimes  the  goodnefs  which  we  conceive  of 
 the  very  working  it  felf,  without  any  further  refpect  at  all  5  and  the  caufe  that  pfcr- 
 cureth  action,  is  the  meer  defire  of  action,  no  other  good  befides  being  thereby  in1 
 Salujl.  tended.     Of  certain  turbulent  wits,  it  is  faid  ?  iUk  quiet  a  mover e  magna  mirces"  vide- 
 
 batur.     They  thought  the  very  disturbance  or  things  eftablifhed,  an  hire  fufficierir'td' 
 fet  them  on  work:   Sometimes  that  which  we  do,  is  referred  to  a  further  end,  with- 
 out the  defire  whereof,  we  would  leave  the  fame  undone,  as  in  their  actions  that  gav¥ 
 Matth.6.2.     Alms,  t®  purchafe  thereby  thepraife  of  men.     Man  in  Perfection  of  Nature,  befn£' 
 made  according  to  the  likenefs  of  his  Maker,  refembleth  him  alfo  in  the- manner  of. 
 working  •,  fo  that  whatfoever  we  work  as  men,  the  fame  We  do  wittingly  work,  and' 
 freely :  Neither  are  we,  according  to  the  manner  of  Natural  Agents,  any  way  fo  tied, 
 but  that  it  is  in  our  power  to  leave  the  things' we  do  undone.     The  good  which  either 
 is  gotten  by  doing,  or  which  confifteth  in  the  very  doing  it  felf,  canfeth  not  action,' 
 unlefs  apprehending  it  as  good,  we  fo  like  and  defire  it;::  That  we<io  untoan^fuch 
 end,  the  fame  we  chufe  and  prefer  before  the  leaving  of  it  undone.    ChoketrVere'  is 
 not,  unlefs  the  thing  which  we  take,  be  fo  in  our  power,  thatwe  might  have  refufed 
 and  left  it.    If  fire  confume  thd  ftubble;  it  chufeth  not  fotodo,  becaufe  the  natafe) 
 thereof  is  fuch,  thatit  candohaother:  To  chufe,  is  to  will one  thing  b^fefe'anotherV 
 and  to  will,  is  to  bend  our  Souls  to  the  having  or  doing  qf  that  vt  ich  they  fee  to  hii 
 good.  Goodnefs  is  feen  with  the  Eye  of  the  Understanding,  and  the  Light  of  that  Eye r, 
 
EcclefiaUicd  Tolity. 
 
 ii 
 
 Is  Reafon  i  So  that  two  Principal  Fountains  there  are  of  Humane  Action,  Knowledge 
 and  Will--,  which  Will,  in  things  tending  towards  any  end,  is  termed  Choice.     Con- 
 cerning Knowledge  -,  Behold,  faith  Mofes,  lhavefet  before ym  this  day,  good  and  evil,  D 
 life  and  death.     Concerning  Will,  headdeth  immediately. chufe  life-r  that  is  tofay,    eUC'3°'  '*' 
 the  things  that  tend  unto  Life,  them  chufe  :    But  of  one  thing  we  muft  have  fpecial 
 care,  as  being  a  matter  of  no  fmall  moment,  and  that  is,  How  the  Will  properly  and: 
 ftri&ly  taken,  as  it  is  of  things  which  are  referred  unto  the  end  that  man  defiieth,  differ- 
 eth  greatly  from  that  inferior  natural  defire,  which  we  call  Appetite.     The  objecl:  of 
 Appetite  is,  whatfoever  fenfible  good  may  be  wifhed  for  ;    the  objecl:  of  Will  is,  that, 
 good  which  Reafon  doth  lead  us  to  feek.     Affections,  as  Joy,  and  Grief,  and  Fear,  and 
 Anger,  with  fuch  like,  being,  as  it  were,  the  fundry  fafhions  and  forms  of  Appetite, 
 can  neither  rife  at  the  conceit  of  a  thing  indifferent,    nor  yet  chufe  but  rife  at  the 
 fight  of  fome  things.     Wherefore  it  is  not  altogether  in  our  power,  whether  we 
 will  be  ftirred  with  Affections,  or  no.     Whereas  Actions  which  iffue  from  the  difpo- 
 fition  of  the  Will,  are  in  the  Power  thereof  to  be  performed  or  flayed.     Finally,  Ap-, 
 petite  is  the  Wills  Sollicitor,  and  the  Will  is  Appetites  Controuler-,  what  we  covet 
 according  to  the  one,  by  the  other  we  often  rejecl:  Neither  is  any  other  defire  term- 
 ed properly  Will,   but  that  where  Reafon  and  Underftanding,  or  the (hew,  of  Rea- 
 fon, prefcnbeth  the  thing  defired.     It  may  be  therefore  aqueftion,  Whether  thofe 
 operations  of  men  are  to  be  counted  voluntary,  wherein  that  good  which  is  fenfible, 
 provoketh  Appetite ,  and  Appetite  caufeth  Aclion,  Reafon  being  never  called  to.  . 
 counfel  ;  as  when  we  eat  or  drink^  or  betake  our  felves  .unto  reft,  and  fuch  like.     The 
 truth  is,  that  fucha&ions  in  men  having  attained  to  the  ufe  of  Reafon,  are  voluntary  : 
 For  as  the  Authority  of  higher  Powers,  hath  force  even  in  thofe  things  which  are  done 
 without  their  privity,  and.  are  of  fo  mean  reckoning,  that  toacquaint  them  therewith 
 it  needeth  not :   In  like  fort,  voluntarily  we  arefaid  to  do  that  alfo,-which  the  Will, 
 if  it  lifted,  might  hinder  from  being  done ,  although  about  the  doing  thereof,  we 
 do  not  exprefly  ufe  our  Reafon  or  Underftanding,  and  fo  immediately  apply  our  Wills; 
 thereunto.    In  cafes  therefore  of  fuch  facility ,  the  Will  doth  yield  her  aflent,  asi 
 it  were,  withakindeof  filence,  by  not  diflenting  -,  in  which  refpecl,  her  force  is  not.' 
 fo  apparent,  as  in  exprefs  Mandates  or  Prohibitions,,  efpecially  upon  advice  and  coh- 
 fultation  going  before.     Where  Underftanding  therefore  needeth  in  thofe  things, 
 Reafon  is  the  Director  of  Mans  Will,  by  difcovering  in  Action  what  is  good :    For. 
 the  Laws  of  Weldoing,  are  the  Dictates  of  right  Reafdnj.    Children  wmch  are  not, 
 as  yet  come  unto  thofe  years  whereat' they: may  have -;  again,  Innocents^  which  arft 
 excluded  by  Natural  Defecl:  from  ever  having  ;   thirdly,  Mad-men,  which  for  the 
 prefent  cannot  poffibly  have  the  ufe  of  right  Reafon  to  guide  themfelves,  have  for 
 their  guide  the  Reafon  that  guideth  other  men,    which  are  Tutors  over  them,  to. 
 feek  and  to  procure  their  good  for  them.    In:  the  reft, :  there  is  that  Light  of  Reafon,      -  -   , 
 whereby  good  may  be  known  from  evil  :$  and  which  difcovering  the  fame  rightly,  i$y 
 termed  pight.     The  Will  notwithstanding,  doth  not  incline  to  have,  or  do:  that  which 
 Reafon  teacheth  to  be  good,  unlels  the  fame  do  alfo  teach  it  to  be  poflible.     For  al- 
 beit the  Appetite,  being  more- general,,  may  wifh  any;  thing  which  feemeth  good,  be} 
 it  never  fo  impoffible  -,  yet  for  fuch  things,  the reafonable:  Will  of  Man  doth  never,,  ^^os'rjfcm 
 feek.     Let  Reafon  teach  impoffibility  in  any  tiling,  and  the  Will  of  Man  doth  let  it  go.; .  fi  jupnr  an- 
 a  thing  impoffible  it  doth  not1  a-ffeft,  the  impoffibiliDy  thereof  being  manifeft.    There  |»°s '.,  t  ^ 
 is  in  the  Wilfof  Man,  naturally  that  freedom,  whereby  it  is  apt  to  take,  or  refufe  anjrt 
 
 %g.Kiair  of//*. 
 
 particular  objecl:  whatfpever,  being  prefepted  Unto;  it,'    Whereupon  it  folloyveth^^w  ^V 
 That  there  is  no  particular  objecl;  fo  good,'  buck  may  have  the  (hew  of  fome  difficulty;  ^^jf^ 
 orunpleafanti  quality  annexed  to  it;  m  refpect  whereof,  the  Will  may  fhrink  and  deW  ^«-«,  iW 
 cline  it :   Contranwife  (for  fo  things1  are  blended)  there  is  no  particular  evil  whidbf  '{[^^ 
 hath  not  fome  appearance  of  ■  goodnefsi' whereby!  to(  infinuate  it  felf  :.  Foil  evili,  as  poft' 
 evil,  cannot  be  defired  -,  if  .that  be  defirediHvhich  is  evil,,  the  caufe  is.  die  §oodne&  \xtiy*™  $ 
 which  is,  or  feemeth  tobejoynediwichit.  I  'Goodnefsdxkh  not  move  by  being;  hufi  jSSSS 
 by  being  apparent-,  and  therefore  many^t&mgs 'are  neglected,  which  arc  raoft  pfci  ix»t.  *^ 
 cious,  onelybecaufe  the  valBeofthemlietbhifci.  .'  Serifible  Goodnefsis  uvoifl:  apparent,'  ^J^'%% 
 neer,  and"  prefent-,  which  caufeth-  the1  Appetite  to  be  therewith  ftrongly.provokedw  ^CjJvQ- ^y-U 
 Now  Purfmt  and  Relufal  in  the  Will  ddfolloWj  the  me  the  Affirmation,  tlieothes  Aicin.dtDog* 
 
 the  PUc' 
 
n  The  Firft  $00(0 f 
 
 the  Negation  of  Goodnefs  •,  which  the  Underftanding  apprehendeth,  grounding  it  felf 
 upon  Senfe,  unlets  fome  higher  Reafon  do  chance  to  teach  the  contrary.    And  if  Rea- 
 fon  have  taught  it  rightly  to  be  good,  yet  not  fo  apparently,  that  the  Minde  receiveth 
 it  with  utter  impoflibility  of  being  otherwife-,  ftill  there  is  place  left  for  the  Will  to 
 take  or  leave.     Whereas  therefore,  amongft  fo  many  things  as  are  to  be  done,  there 
 are  fo  few,  the  goodnefs  whereof,  Reafon  in  fuch  fort  doth,  or  eafily  can  difcover, 
 we  are  not  to  marvel  at  the  choice  of  evil,  even  then  when  the  contrary  is  probably 
 known.     Hereby  it  cometh  to  pafs,  that  Cuftom  inuring  the  Minde  by  long  practice, 
 and  fo  leaving  there  a  fenfible  Impreffion,  prevaileth  more  then  reafonab'e  Perfwafion 
 what  way  foever.     Reafon  therefore  may  rightly  difcern  the  thing  which  is  good  , 
 and  yet  the  Will  of  Man  not  incline  it  felf  thereunto,  as  oft  as  the  prejudice  of  fenfible 
 Experience  doth  overfway  :  Nor  let  my  Man  think,  that  this  doth  make  any  thing  for 
 the  juft  excufe  of  Iniquity-,  for  there  was  never  fin  committed,  wherein  a  lefs  good 
 was  not  preferred  before  a  greater,  and  that  wilfully  5  which  cannot  be  done  without 
 the  fingular  difgrace  of  Nature  ,    and  the  utter  difturbance  or  that  Divine  Order, 
 csCor.11.3.  whereby  the  preheminence  of  chiefeft  Acceptation ,  is  by  the  beft  things  worthily 
 b  Luke  9.  $  1 .   challenged.     There  is  not  that  good  which  concerneth  us,  but  it  hath  evidence  enough 
 ♦"sipV-m?7'  for  it  felf,  if  Reafon  were  diligent  to  fearch  it  out.  Through  neglect  thereof,  abufed 
 Acorruptibie  vve  are  with  the  ihew  of  that  which  is  not-,  fometimes  the  fubtilty  of  Satan  enveighling 
 Bndo  thes'ou?  u  Vs  lt  ^  Evc  * "'  f°metimes  tne  haftinefs  of  our  Wills  preventing  the  more  confiderate  • 
 andtheearthl  Advice  of  found  Reafon ,  as  in  the  b  Apoftles,  when  they  nofoonerfaw  what  they 
 ly  Minfion      liked  not,  but  they  forthwith  were  defirous  of  fire  from  Heaven  ^  fometimes  the  very 
 the  Mind  °h"  cuftom  of  evil  making  the  heart  obdurate  againft  whatfoever  inflections  to  the  con-' 
 isfuiiofcares,  traryjasinthem,overwhomourSaviourfpake  weeping,  c  O  ferufalem,  howoften,  and< 
 «nwh"?fcern  thou  wouldft  not  ?  Still  therefore  that  wherewith  vve  ftand  blameable,  and  can  no  way. 
 the  thingitiut  excufe  it,  is,  in  doing  evil,  we  prefer  a  lefs  good  before  a  greater,  the  greatnefs  where-' 
 ire  "Pon      of  is  by  Reafon  inveftigable,  and  may  be  known.     The  fearch  of  Knowledge  is  a  thing 
 g'eV labor'   painful  -,  and  the  painfulnefs  of  Knowledge,  is  that  which  maketh  the  Will  fo  hardly 
 finde  we  out   inclinable  thereunto.  The  Root  hereof,  Divine  Maledict ion  -,  whereby  the  *  Inftruments 
 Shiefa'rlVe.  hemg  weakned,  wherewithal,  the  Soul  (efpecially  in  reafoning)  doth  work,  it  prefer-' 
 fore  us.  who  eth  reft  in  Ignorance,  before  wearifome  labor  to  know :  For  a  fpur  of  Diligence  there- 
 cm  theThiV  1  ^ore'  vve  nave  a  natural  tnirft  atter  Knowledge  ingrafted  in  us.    But  by  Reafon  of  that 
 thaVare'  in8'  original  weaknefs  in  the  Inftruments,.  without  which,  the  Underftanding  partis  not 
 Heaven  ?        aye  jn  tnis  World  by  difcourfe  to  work,  the  very  conceit  of  painfulnefs  is  as  a  bridle  to 
 HeK  I4T*a.  ftaY  us-    F°r  which  caufe  the  Apoftle,  who  knew  right  well,  that  the  wearinefs  of  the 
 1  tor.  16. 1 5.   flelhis  an  heavy  clog  to  the  Will,  ftriketh  mightily  upon  this  Key,  Awake  thou  that 
 Prtw-a.  4.      jieepej}}  Cafl  off  all  which preffeth  down -,  watch,  labor,  (Irive  to  go  forward,  and to  grow  in 
 
 knowledge. 
 of  the  Naru-         8.  Wherefore  to  return  to  our  former  intent  of  difcovering  the  Natural  way, 
 rai  way  of    whereby  Rules  have  been  found  out  concerning  that  Goodnefs  wherewith  the  Will  of 
 i.naw»8byUR«- Man  ou§nt  to  be  moved  in  Humane  Actions  •,  as  every  thing  naturally  and  neceiTarily 
 fon,  to  guide  cloth  defire  the  utmoft  good  and  greateft  Perfection, .  whereof  Nature  hath  made  it 
 Ihit^hidT  u  caPaDle>  even  fo  Man.     Our  felicity  therefore  being  the  object  and  accomplifhment 
 towi.         "  of  our  defii  e,  we  cannot  chufe  but  wifli  and  covet  it.    All  particular  things  which  arc 
 fubject  unto  Action,  the  Will  doth  fo  far  forth  incline  unto,  as  Reafon  judgeth  thenv 
 the  better  for  us,and  confequently  the  more  available  to  our  blifs.  If  Reafon  err,  we  fall 
 into  evil,  and  are  fo  far  forth  deprived  of  the  general  Perfection  we  feek.    Seeing  there- 
 fore, that  for  the  framing  of  Mens  actions,  the  knowledge  of  good  from  evil  is  necef- 
 fary,  it  onely  refteth,  that  we  fearch  how  this  may  be  had:  Neither  muft  we  fuppofej 
 t«  ivSii  x}    that  there  needeth  one  Rule  to  know  the  good,  and  another  the  evil  by.    For  he  that 
 *vrh  *;  t$     knoweth  what  isftraight,  doth  even  thereby  difcern  what  is  crooked,  becaufe  the  ab- 
 522! ''    ^ence  of  ftraightnefs  in  bodies  capable  thereof,  is  crookednefs.    Goodnefs  in  Actions 
 KBjrff  $  a-  is  like  unto  ftraightnefs,.  wherefore  that  which  is  done  well,  we  term  right :    For  as  the 
 Sr<!  deTn  ^raiSnt  waY  ls  m°ft  acceptable  to  him  that  travdlleth,  becaufe  by  it  he  cometh  fooneft 
 iib.i.    '   v  £o  his  journeys  end  -,  fo  in  Action,  that  which  doth  lie  the  evened  between  us  and  the 
 end  we  defire,  muft  needs  be  the  fitteft  for  our  ufe.    Befides  which  fitnefs  for  ufe, 
 thereisalfo  in  rectitude,  Beauty  ;  as  com  rariwife  in  obliquity,  deformity.  And  that 
 which  is  good  in  the  Actions  of  Men,  doth  not  onely  delight  as  profitable,  but  as 
 
 amiable 
 
Ecclejiaflical  Toltty.  jo 
 
 amiable  alfo.     In  which  consideration ,  the  Grecians  moft  divinely  have  given  to  the 
 Active  perfection  of  Men,  a  name  expreffing  both  Beauty  and  Goodnefs  -,  becaufe 
 Goodnefs  in  ordinary  fpeech,  is  for  the  moil:  part'  applied  onely  to  that  which  is  bene- 
 ficial: But  we  in  the  name  of  Goodnefs,  do  here  imply  both.   Andofdifcernin'gGood-  K*Xex#3*Sfe 
 nefs,  there  are  but  thefe  two  ways-,  the  one,  the  knowledge  of  the  caufes  whereby  it 
 is  made  fuch;  the  other,  the  obfervation  of  thofe  figns  and  tokens,  which  being  an- 
 nexed always  unto  Goodnefs,  argue,  That  where  they  are  found,  there  alfo  Goodnefs 
 is,  although  we  know  not  the  caufe  by  force  whereof  it  is  there.     The  former  of  thefe 
 isthemoftfure  and  infallible  way,  but  lb  hard,  that  all  mun  it,  and  had  rather  walk  as 
 men  do  in  the  dark,  by  hap-hazard,  then  tread  lb  long  and  intricate  Mazes  for  Know- 
 ledge fake.     As  therefore  Phyfitians  are  many  times  forced  to  leave  fuch  Methods  of 
 curing,  as  themfelves  know  to  be  the  fitteft,  and  being  over- ruled  by  their  Patients 
 impatiency,  are  fain  to  try  the  beft  they  can,  in  taking  that  way  of  cure,  which  the 
 cured  will  yield  unto :  In  like  fort,  confidering  how  the  cafe  doth  ftand  with  this  prefent 
 Age  full  of  Tongue,  and  weak  of  Brain ,  behold  we  yield  to  the  ftream  thereof ^  into 
 the  Caufes  of  Goodnefs  we  will  not  make  any  curious  or  deep  inquiry ;  to  touch  them 
 now  and  then  it  fliall  be  fufficient,  when  they  are  fo  near  at  hand,  that  eafily  they  may 
 be  conceived  without  any  far  removed  difcourfe :    That  way  we  are  contented  to  prove,     ,     ;Ci  V 
 which  being  the  worfe  in  it  felf,  is  notwithftanding  now  by  reafon  of  common  imbecil-  «?/*'*/' 
 lity,  the  fitter  and  likelier  to  be  brooked.    Signs  and  tokens  to  know  good  by,  are  of  ®Wnw  ^3 
 fundry  kindes  5  fome  more  certain,  and  fome  lefs :   The  moft  certain  token  of  evident  f^ou  pottfl 
 •Goodnefs  is,  if  the  general  perfwafion  of  all  men  do  fo  account  it.     And  therefore  a  error  contin- 
 common  received  Error,  is  never  utterly  overthrown,  till  fuch  times  as  we  go  from  8ereubi  0I": 
 Signs  unto  Caufes,  and  fhewfome  manifeft  Root  or  Fountain  thereof  common  unto  namur"^'."      . 
 all,  whereby  it  may  clearly  appear  how  it  hath  come  to  pafs,  that  fo  many  have  been  ticat- in '  ?°U 
 overfeen.     In  which  cafe,  furmifes  and  flight  probabilities  will  notferve,  becaufe  the  28£*hSjj 
 univerfal  confent  of  men,  is  theperfecteft  and  ftrongeft  in  this  kinde,  which  comprehend-  viduis  unius " 
 eth  onely  the  figns  and  tokens  of  Goodnefs.     Things  carnal  do  vary,  and  that  which  a  JS'  "?* 
 man  doth  but  chance  to  think  well  of,  cannot  ftill  have  the  like  hap.     Wherefore  al-  ScaoSm' 
 though  we  know  not  the  caufe,  yet  thus  much  we  may  know,  that  fomeneceffarv  caufe  communem 
 therels,  whenfoever  the  judgments  of  all  men  generally,  or  for  the  moft  pat  t,  run  one  [^"^j^ 
 and  the  fame  way,  efpecially  in  matters  of  that  difcourfe:  Forof  things  necefiarily  and  eor'um  indivi- 
 naturallydone,  there  is  no  more  affirmed  but  this.     a  They  keep  either  always  tor  for  the  Au°*a™fvz-  , 
 moft  part,  one  Tenure.     The  general  and  perpetual  voice  of  men  is,  as  the  Sentence  of  "dim.  . 
 God  himfelf.    b  For  that  which  all  men  have  at  all  times  learned,  Nature  her  felf  muft  °-i0(1  a tora  a" 
 needs  have  taught  5   and  God  being  the  Author  of  Nature,  her  voice  is  but  his  Inftru-  [SK  ** 
 ment.     By  her,  from  him,  we  receive  whatfoever  in  fuch  fort  we  learn.     Infinite  duties  parricuiariq? 
 there  are,  the  goodnefs  whereof  is  by  this  rule  fufficiently  manifefted,  although  we  jgjjjj^ fi££" 
 had  no  other  warrant  befides  to  approve  them.     TheApoftleSt.  Paid  having  fpeech  d^cbrVRe"*- 
 concerning  the  Heathen,  faithof  them,  c  They  are  a  Law  unto  themfelves.     His  mean-  Si  pwficere. 
 ingis,  that  by  force  of  the  Light  of  Reafon,  wherewith  God  illuminateth  every  one  fiS,fe*§™<5 
 which  cometh  into  the  World,  Men  being  enabled  to  know  truth  from  falfhood,  and  rum  Van 
 good  from  evil,  do  thereby  learn  in  many  things  what  the  Will  of  God  is,  which  will  £  omnium 
 himfelf  not  revealing  by  any  extraordinary  means  unto  them-,  but  they  by  natural  dif-'hominumac- 
 courfe  attaining  the  knowledge  thereof,  feem  the  Makers  of  thofe  Laws  which  indeed  Feftjtur>  f"f* 
 are  his,  and  they  but  onely  the  finders  of  them  out.    A  Law  therefore  generally  taken,  capTF,ld'  'r 
 
 is  a  directive  rule  unto  goodnefs  of  operation.    The  rule  of  Divine  Operations  outward,  N  on  licet  na- 
 is  the  definitive  appointment  of  Gods  own  Wifdom  fet  down  within  himfelf.     The  ^""ho?' 
 rule  of  Natural  Agents  that  work  by  fimple  neceflity,  is  the  determination  of  the  Wif-  minum  judi- 
 dom  of  God,  known  to  God  himfelf,  the  Principal  Director  of  them,  but  not  unto  ciu™  [alfu^, 
 them  that  are  directed  to  execute  the  fame.     The  rule  of  Natural  Agents  which  work  3>ml«. 
 after  a  fort  of  their  own  accord,  as  the  Beafts  do,  is  the  judgment  of  common  fenfe  or  ^^  ~ 
 fancy,  concerning  the  fenfible  goodnefs  of  thofe  objects  wherewith  they  are  moved.  W7,4™W 
 The  rule  of  Ghoftly  or  Immaterial  Natures,   as  Spirits  and  Angels,  is  their  intuitive  ^"Opi 
 intellectual  judgment  concerning  the  amiable  beauty  and  high  goodnefs  of  that  object  v"st  TJf* 
 which  with  unfpeakble  joy  and  delight  doth  fet  them  on  work.     The  rule  of  Voluntary  n  -mvmpr. 
 A  gents  on  Earth,  is  the  fentence  that  Reafon  giveth  concerning  the  goodnefs  of  thofe  ¥?'*'&• 
 things  which  they  are  to  do :   And  the  fentences  which  Reafon  giveth,  are  fome  more,  c'  R Iml*??' 
 
 fome 
 
14.  The  Firft  <Boo{  of 
 
 fome  lefs  general,  before  it  come  to  define  in  particular  actions,  what  is  good.     The 
 main  principles  of  Reafon,  are  in  themfelves  apparent.     For  to  make  nothing  evident 
 of  it  felf  unto  Mans  underftanding,  were  to  take  away  all  poflibility  of  knowing  any 
 'AsawwcV    thing..    And  herein  that  of  Thcophrafius  is'true,  They  that  feekareajonof  all  things,  do 
 TudZrtt  tip?,  utterly  overthrow  Reafon.    In  every  kinde  of  Knowledge,  fome  fuch  grounds  there  are, 
 TbTopT in*'*'  as  that  being  propofed,  the  Minde  doth  prefently  embrace  them  as  free  from  all  pofli- 
 Metaph.         bilityof  Error,  clear  and  manifeft  without  proof.     In  which  kinde,  Axioms  or  Prin- 
 ciples more  general,  are  fuch  as  this,  That  the  greater  good  is  to  he  cho[en  before  the  lef. 
 If  therefore  it  mould  be  demanded ,  what  reafon  there  is,  why  the  will  of  man,  which 
 doth  neceiTarily  fhun  harm  ,  and  covet  whatfoever  is  pleafant  and  fweet ,  fhould  be 
 commanded  to  count  the  pleafures  of  fin,  Gall,  and  notwithftanding  the  bitter  Acci- 
 dents wherewith  Vertuous  Actions  are  compaft ,  yet  ftill  to  rejoyce  and  delight  in 
 them :  Surely  this  could  never  ftand  with  Reafon-,  but  that  Wifdom  thus  prefcribing, 
 groundeth  her  Laws  upon  an  infallible  rule  of  Comparifon,  which  is,  That  fmall  diffi- 
 culties, when  exceeding  great  good  is  fure  to  enfue  -,  and  on  the  other  fide  momentany 
 benefits,  when  the  hurt  which  they  draw  after  them,  is  unfpeakable,  are  not  at  all  to 
 be  refpected.     This  rule  is  the  ground  whereupon  the  Wifdom  of  the  Apoftle  buildeth 
 s  Cor.  4.  17.    a  Law,  enjoyning  Patience  unto  himfelf,  Theprefent  lightnefi  of  our  affliction  worketh 
 unto  us,  even  with  abundance  upon  abundance,  an  eternal  weight  of  glory  j  while  we  look 
 not  on  the  things  which  are  fetn,  but  on  the  things  which  are  not  feen  :  For  the  things  which 
 arefeen,  are  temporal  -,  but  the  things  which  are  not  feen,  are  eternal.     Therefore  Chrifti- 
 anity  to  be  embraced,  whatfoever  calamities  in  thofe  times  it  was  accompanied  withal. 
 Upon  the  fame  ground  our  Saviour  proveth  the  Law  mofl  reafonable,  that  doth  for- 
 bid thofe  crimes.,  which  men  for  gains  fake  fall  into.     Foraman  to  win  the  World,  if 
 it  be  with  the  lofs  of  his  Soul,  what  benefit  or  good  is  it  ?  Axioms  lefs  general,  yet  fo 
 Matth  16  26    manifeft,  tnat  tney  nee^  n0  farther  proof,  are  fuch  as  thefe,  God  to  be  worflnpped  5 
 Farents  to  be  honored  •,    Others  to  be  it  fed  by  us,  as  we  our  f elves  would  be  by  them.    Such 
 things,  as  foon  as  they  are  alledged,  all  men  acknowledge  to  be  good  t,  they  require  no 
 proof  or  further  difcourfe  to  be  allured  of  their  goodnefs.     Notwithftanding  what- 
 soever fuch  principle  there  is,  it  was  at  the  firft  found  out  by  difcourfe,  and  drawn  from 
 out  of  the  very  Bowels  of  Heaven  and  Earth  :    For  we  are  to  note,  that  things  in  the 
 World  are  to  us  difcei  nable,  not  onely  fo  far  forth  as  ferveth  for  our  vital  prefervation, 
 but  further  alfo  in  a  twofold  higher  refpect.    For  firft,  if  all  other  ufes  were  utterly 
 taken  avvay  5  yet  the  Minde  of  Man  being  by  Nature  fpeculative  and  delighted  with 
 contemplation  in  it  felf,  they  were  to  be  known  even  for  meer  Knowledge  and  Under- 
 ftandingsfake.    Yea  further,  befides  this,  the  knowledge  of  every  the  leaft  thing  in 
 the  World,  hath  in  it  a  fecond  peculiar  benefit  unto  us,  in  as  much  as  it  ferveth  to 
 minifter  Rules,  Canons,  and  Laws  for  Men  to  direct  thofe  actions  by,  which  we  pro- 
 perly term  Humane.     This  did  the  very  Heathens  themfelves  obfcurely  infinuate,  by 
 making  Themis,  which  we  call  $us  or  Right,  to  be  the  Daughter  of  Heaven  and  Earth. 
 We  know  things  either  as  they  are  in  themfelves,  or  as  they  are  in  mutual  relation  one 
 to  another.     The  knowledge  of  that  which  Man  is  in  reference  unto  himfelf,  and  other 
 things  in  relation  unto  Man,  I  may  juftly  term  the  Mother  of  all  thofe  Principles,  which 
 are  as  it  were  Edicts,  Statutes,  and  Decrees,  in  that  Law  of  Nature,  whereby  Humane 
 Actions  are  framed.     Firft  therefore,  having  obferved  that  the  beft  things  where  they 
 are  not  hindred,  do  ftill  produce  the  beft  Operations -,  (for  which  caufe,  where  many 
 things  are  to  concur  unto  one  effect,  thebeft  is  in  all  congruity  of  Reafon  to  guide  the 
 refidue,  that  it  prevailing  moft,  the  work  principally  done  by  it,  may  have  greateft 
 perfection y)  when  hereupon  we  come  to  obferve  in  our  felves,  of  what  excellency  our 
 Souls  are,  in  comparifon  of  our  Bodies,  and  the  diviner  part  in  relation  unto  thebafer 
 of  our  Souls ;  feeing  that  all  thefe  concur  in  producing  Humane  Actions,  it  cannot  be 
 •Atis.  rolit .1.  well,  unlefs  the  chiefeft  do  command  and  direct  the  reft.     The  Soul  then  ought  to 
 "!'■  5.  conduct  the  Body,  .and  the  Spirit  of  our  Mindes,  the  Soul.     This  is  therefore  the  firft 
 
 Law,  whereby  the  higheft  power  of  the  Minde  requireth  general  obedience  at  the  hands 
 of  all  the  reft,  concurring  with  it  unto  Action.  Touching  the  feveral  grand  Mandates, 
 whichbeing  impofedby  the  underftanding  Faculty  of  the  Minde,muft  be  obeyed  by  the 
 Will  of  Man,  they  are  by  the  fame  method  found  out,  whether  they  import  our  duty 
 towards  God.,  or  towards  Man,     Touching  the  one .,  I  may  not  here  ftand  to  open,  by. 
 
 what 
 
EcclefiaWical  'Polity*  15 
 
 what  degrees  of  difcourfe  theMindes  even  of  meer  Natural  Men,   have  attained  to 
 know,  not  onely  that  there  is  a  God ,  but  alio  what  Power,  Force,  Wifdom,  and 
 other  properties  that  God  hath,  and  how  all  things  depend  on  him.     This  being  there-  elf™*' ' 
 foreprefuppofed,  from  that  known  relation  which  God  hath  unto  us 3  as  unto  children,  «■  'uujwv©«3< 
 and  unto  all  good  things  as  unto  effects,  whereof  himfelf  is  the  b  principal  caufe,  "t^ plaTia 
 thefe  Axioms  and  Laws  Natural  concerning  our  duty  have  arifen.     c  That  in  all  things  riuac  " 
 we  go  about,  his  aid  is  by  Prayer  to  be  craved :  d  That  he  cannot  have  Sufficient  honor  done  *''°?.$  Qm 
 unto  him,  but  the  uttermoft  of  that  we  can  do  to  honor  him,  rve  muft  ;  which  is  in  effect  the  ^  7ty"™' 
 fame  that  we  read ,  e  Thou  J1>alt  love  the  Lord  thy  God  with  all  thy  heart,  with  all  thy  £^  p<,  a? ft. 
 foul,  andwithallthyminde.     Which  Law  our  Saviour  doth  term  f  Thefirft,  and  the  ^™p'i-iib.i. 
 great  Commandment.     Touching  the  next,  which  as  our  Saviour  addeth,  is  like  unto  /'La' J  2*. 
 this  (he  meaneth  in  amplitude  and  largenefs,  in  as  much  as  it  is  the  Root  out  of  which  *?<%  wf  r- 
 all  Laws  of  duty  to  Men-ward  have  grown ,   as  out  of  the  former  all  Offices  of  |  ^TJJ^JJ! 
 Religion  towards  God)  the  like  Natural  enducement  hath  brought  men  to  know,  that  tm^ynm  t 
 it  is  their  duty  no  lefs  to  love  others ,  then  themfelves.     For  feeing  thofe  things  which  ^Xt"^  ty 
 are  equal,  muft  heeds  all  have  one  meafure  5  if  I  cannot  but  wifh  to  receive  all  good,  ™^°4>«$- 
 even  as  much  at  every  mans  hand,  as  any  man  can  wifli  unto  his  own  foul,  how  mould  >>*• &d-yf**- , 
 I  look  to  haveany  part  of  my  defire  herein  fatisfied,  unlefs  my  felf  be  careful  to  fatisfie  lf'K^la'H 
 the  like  defire,  which  is  undoubtedly  in  other  men,  we  all  being  of  one  and  the  fame  Plat,  m  rim. 
 Natures  To  have  any  thing  offered  them  repugnant  to  this  defire,  muft  needs  in  all  f^g^J;^ 
 refpects  grieve  them  as  much  as  me  :  So  that  if  I  do  harm,  I  muft  look  to  fuffer  -,  there  e  ocw.  i. 4.  ' 
 being  no  reafon  that  others  mould  (hew  greater  meafureof  love  tome,  then  they  have  /Maicb.u.28. 
 by  me  fliewed  unto  them.    My  defire  therefore  to  be  loved  of  my  equals  in  nature,  as 
 much  as  poftible  may  be,  impofeth  upon  me  a  natural  duty  of  bearing  to  them- ward 
 fully  the  like  affection.     From  which  relation  of  equality  between  our  felves,  and  them 
 thatareasourfelves,  whatfeveral  Rules  and  Canons  Natural  Reafon  hath  drawn  for 
 direction  of  life,  no  man  is  ignorant  -7  as  namely,  g  That  becaufe  we  would take  no  harm,  «Quod  quism 
 we  muft  therefore  do  none;  that  fith  we  would  not  be  in  any  thing  extreamly  dealt  with,  we  ^reurobarc 
 tnufl  our  felves  avoid  all  extremity  in  our  dealings  -,   that  from  all  violence  and  wrong  we  non  p , ,.  .  lib. 
 are  utterly  to  ab ft ain,  with  fuch  like  5  which  further  to  wade  in,  would  be  tedious,  and  '"J^f3^0" 
 to  pur  prefent  purpofe  not  altogether  fo  neceffary ,  feeing  that  on  thefe  two  General  Quod  quifque 
 Heads  already  mentioned,  all  other  fpecialities  are  dependent.     Wherefore  the  natural  'uris  ,n  ali.uin 
 meafure  whereby  to  judge  our  doings,  is  the  fentence  of  Reafon,  determining  an^t-  ^""0"^" 
 ting  down  what  is  good  to  be  done.     Which  fentence  is  either  mandatory,  flieWng  eodem  uti  de- 
 what  muft  be  done  5  or  elfe  permiffive,  declaring  onely  what  may  be  done  •  or  thirdly,  be"'1^' quod 
 admonitory,  opening  what  is  the  mod  convenient  for  us  to  do.     The  firft  taketh  place,  Ab  omni  pe- 
 vvhere  the  comparifon  doth  ftand  altogether  between  doing ,  and  not  doing  of  one  nitus  injuria 
 thing,  which  in  it  felf  is  abfolutely  good  or  evil-,  as  it  had  been  for  fofeph  to  yield,  ^^,1.^1* 
 or  not  to  yield,  to  the  impotent  defire  of  his  leud  Miftrefs,  the  one  evil,  the  other  fc8.»;  Quod 
 good  fimply.     The  fecond  is,  when  of  divers  things  evil,  all  being  not  evitable,  we  Z'^h^lc^ 
 are  permitted  to  take  one;  which  one,  faving  onely  in  cafe  of  fo  great  urgency,  were  onthefcrwo' 
 rototherwifetobetaken ;  as  in  the  matter  of  Divorce  amongft  the  Jews.     The  laft,  command- 
 when  of  divers  things  good,  one  is  principal  and  moft  eminent-,  as  in  the  r  act  who  fold  ^"he  whole 
 their  poffeffions,  and  laid  the  price  at  the  Apoftles  feet ;  which  poffeffions  they  might  t-aw. 
 have  retained  unto  themfelves  without  fin:  Again, in  the  Apoftle  St. Pauls  own  choice,  ^"k^'^ 
 to  maintain  himfelf  by  his  own  labor  -,  whereas  in  living  by  the  Churches  maintenance,  Atfs  4. 37.' 
 as  others  did,  there  had  been  no  offence  committed.     In  goodnefs  therefore,  there  is  ?"'T5/r4;     - 
 a  latitude  or  extent,  whereby  it  cometh  to  pafs,  that  even  of  good  actions,  lbme  are  * 
 better  then  other  fome-,  whereas  otherwife  one  man  could  not  excel  another,  but  all 
 mould  be  either  abfolutely  good ,   as  hitting  jump  that  indivifible  Point  or  Centre 
 wherein  goodnefs  confifteth  ;  or  elfe  miffing  it,  theylhould  beexcludedout  of  the 
 number  of  well-doers.     Degrees  of  well-doing  there  could  be  none,  except  perhaps 
 in  the  feldomnefs  and  oftennefs  of  doing  well  TBut  the  Nature  of  Goodnefs  being  thus 
 ample,  a  Law  is  properly  that  which  Reafon  in  fuch  fort  defineth  to  be  good,  that  it 
 muft  be  done.     And  the  Law  of  Reafon  or  Humane  Nature  is  that,  which  men  by 
 difcourfe  of  Natural  Reafon,  have  rightly  found  out  themfelves  to  be  all  for  ever  bound 
 unto  in  their  actions.     Laws  of  Reafon  have  thefe  marks  to  be  known  by  :   Such  a$ 
 keep  them,  refemble  moft  lively  in  their  voluntary  anions,  that  very  manner  of  work- 
 
 9  'm% 
 
I(5  The  Firfi  <Boo{of 
 
 ing  which  Nature  her  felf  doth  neceffarily  obferve  in  the  courfe  of  the  whole  World. 
 The  Works  of  Nature  are  all  behoveful,  beautiful,  without  fuperfluity  or  defect  5 
 even  fo  theirs,  if  they  be  framed  according  to  that  which  the  Law  of  Reafon  teach- 
 eth.     Secondly,  ThofeLaws  are  inveftigable  by  Reafon,  without  the  help  of  Reve- 
 lation, Supernatural  and  Divine.     Finally,  In  iuch  fort  they  are  inveftigable,  that  the 
 knowledge  of  them  is  general ,  the  World  hath  always  been  acquainted  with  them, 
 'Ov  r-t  t' viv  according  to  that  which  one  in  Sophocles  obferveth,  concerning  a  Branch  of  this  Law. 
 tiT,  *^i;    Tt  is  no  childe  of  two  days,  or  yefterdays  birth,  hut  hath  been  nomanknoweth  how  long 
 "^fiZjl  Tl-  fithence.     It  is  not  agreed  upon  by  one,  or  two,  or  few,  but  by  all ;  which  we  may  noc 
 Ah  otiiv  \k   fo  underftand,  as  if  every  particular  Man  in  the  whole  World  did  know  and  confefs 
 oV«  <pj.9,}.Sojb.  whatfoever  the  Law  of  Reafon  doth  contain  :   But  this  Law  is  fuch,  that-being  pro- 
 pofed,  no  man  can  reject  it  as  unreafonable  and  unjuft.     Again,  there  is  nothing  in 
 it  •,  but  any  man  (having  natural  perfection  of  wit,  and  ripenefs  of  judgment)  may  by- 
 labor  and  travel  finde  out.     And  to  conclude,  the  general  principles  thereof  are  fuch, 
 as  it  is  not  eafie  to  finde  men  ignorant  of  them.     Law  Rational  therefore,  which  men 
 commonly  ufe  to  call  the  Law  of  Nature,  meaning  thereby  the  Law  which  Humane- 
 Nature  knoweth  it  felf  in  Reafon  universally  bound  unto  ,  which  alfo  for  that  caufe 
 may  be  termed  moft  fitly,  the  Law  of  Reafon  ^  this  Law,  I  fay,  comprehendeth  all 
 thofe  things,   which  Men  by  the  Light  of  their  Natural  Underftanding  evidently 
 know,  oratleaftwifemay  know,  to  be  befeeming  or  unbefeeming,  vertuous  or  vici- 
 ous, good  or  evil  for  them  to  do.     Now,  although  it  be  true,  which  fome  have  faid, 
 that  whatfoever  is  done  amifs,  the  Law  of  Nature  and  Reafon  thereby  is  tranfgrefh, 
 becaufe  even  thofe  offences  which  are  by  their  fpecial  qualities,breaches  of  Supernatural 
 Laws,  do  alfo,  for  that  they  are  generally  evil ,  violate  in  general  that  principle  of 
 Ueafon,  which  willeth  univerfally  to  flie  from  evil  ;  yet  do  we  not  therefore  fo  far 
 extend  the  Law  of  Reafon,  as  to  contain  in  it  all  manner  of  Laws  whereunto  reafonable 
 Creatures  are  bound,  but  (as  hath  been  mewed)  we  reftrain  it  to  thofe  onely  duties, 
 which  all  men  by  force  of  Natural  Wit,  either  do,  or  might  underftand  to  be  fuch 
 Th.  i,a.  q-  94:  duties  as  concern  all  mtn.     Certain  half-waking  men  there  are  fas  St.  Jugufiine  noteth) 
 art.  3.  omnia  ^y  neitf]er  altogether  afle'ep  in  folly  ,  nor  yet  throughly  awake  in  the  light  of  true  under- 
 munlv^rium  flandtng,  have  thought  that  there  is  not  at  all  any  thing  jufi  and  righteous  in  it  felf ';  but 
 contra  r»tio    look  wherewith  Nations  are  inured ,   the  fame  they  take  to  be  right  andjuft.     Whereupon 
 U™m  "aTz  X  tbi^Jonclufion  is,  That  feeing  each  fort  of  people  ha  th  a  different  kinde  of  right  from  other  , 
 ,k  civic  Dei,  anarhat  which  is  right  of  it's  own  nature,  ma  ft  be  every  where  one  and  the  Jame  -,  therefore 
 1. 12.  cap  1.     jn  it  felf  there  is  nothing  right.     Theje  good  folks  (faith  he,  that  I  may  not  trouble  their 
 im  "n  nocct,  wits  with  the  rehear fal  of  too  many  things)  have  not  looked  \o  far  into  the  World  as  toper' 
 ac  per  i;oc     ceivethat,  Do  as  thou  wouldft  be  done  unto,  isafentence  which  all  Nations  under  Hea- 
 ramd}11  d""    ven  Art  agreed  upon.     Refer  this  fentence  to  the  love  of  God,  and  it  extwguifieth  all 
 Doft  chr.lib.  heinous  crimes  :    Refer  it  to  the  love  of  thy  Neighbor,  and  all grievous  wrongs  it  banifheth 
 3.  cap.  14.       out  of  the  World.     Wherefore,  as  touching  the  Law  of  Reafon,  this  was  (it  feemeth) 
 St.  Auguflines  judgment ;  namely,  that  there  are  in  it  fome  things  which  ftand  as  prin- 
 ciples univerfally  agreed  upon-,  and  that  out  of  thofe  Principles,  which  are  in  them- 
 felves  evident,  the  greateft  Moral  duties  we  ow  towards  God  or  Man,  may  without 
 any  great  difficulty  "be  concluded.     If  then  it  be  here  demanded,  by  what  means  it 
 mould  come  to  pafs  (the  greateft  part  of  the  Law  Moral  being  fo  eafie  for  all  men  to 
 know)  that  fo  many  thousands  of  men  notwithftanding  have  been  ignorant,  even  of 
 principal  Moral  duties,  not  imagining  the  breach  of  them  to  be  fin:    I  deny  not,  but 
 leud  and  wicked  cuftom,  beginning  perhaps  at  the  firft  amongft  few,  afterwards  fpread- 
 ing  into  greater  multitudes,  and  fo  continuing  from  time  to  time,  may  be  of  force  even 
 in  plain  things,  to  fmother  the  light  of  Natural  underftanding,  becaufe  men  willnoc 
 bend  their  wits  to  examine,  whether  things  wherewith  they  have  been  accuftomed, 
 be  good  or  evil.     For  examples  fake,   that  groffer  kinde  of  Heathenifh  Idolatry, 
 whereby  they  worfhipped  the  very  works  of  their  own  hands,  was  an  abfurdity  to  Rea- 
 fon fo  palpable,    that  the  Prophet  David  comparing  Idols  and  Idolaters  together, 
 maketh  almoft  no  odds  between  them,  but  the  one  in  a  manner,  as  much  without  wit 
 Pfal.115. 18.  andfenfeastheother^  They  that  make  them,  are  like  unto  them,  and  fo  are  all  that  trufi 
 in  them.    That  wherein  an  Idolater  dothfeem  fo  abfurd  andfocliih,  isbytheWife- 
 wifd.15. 17.  man  thus  expreft.,  He  is  not  a(bamedtoff>eakunto  that  which hath  no  life :  He  calleth  on 
 
 1  him 
 
EcckfidUical  'Polity.  17 
 
 '■  —  ' — —  ...-■■- 
 
 him  that  is  weak,  for  health :  He  prayeth  for  life  unto  him  which  is  dead  i  of  him,  which 
 hath  no  experience,  he  requireth  help  :  For  his  journey,  he  fueth  to  him  which  is  not  able 
 toee:  For  gain,  and  work,  andfucceji 'in  his  affairs,  he  feeketh  furtherance  of  him  that 
 hath  no  manner  of  power.  The  caufe  of  which  fenfkfs  ftupidity,  is  afterwards  imputed 
 10  cuftom.  When  a.  Father  mourned  grievoufly  for  his  f on  that  wot  taken  away  fuddenly,  wifd.  14.  esS 
 he  made  an  image  for  him  that  was  once  dead,  whom  now  he  worflupped  as  a  god,  ordaining 
 to  hisfervants  Ceremonies  and  Sacrifices.  Thus  by  procefs  of  time  this  wicked  cuftom 
 prevailed,  and  was  kept  as  a  Law  -7  the  Authority  of  Rulers,  the  Ambition  of  Crafts- 
 men, and  fuch  like  means,  thrufting  forward  the  ignorant,  and  encreaiing  their  fuper- 
 ftition.  Unto  this  which  the  Wifeman  hath  fpoken,  fomewhat  befides  may  be  added. 
 For  whatfoever  we  have  hitherto  taught,  or  mail  hereafter,  concerning  the  force  of 
 Mans  natural  understanding,  this  we  always  defire  withal  tobeunderftood,  that  there 
 is  nokinde  of  faculty  or  power  in  Man,  or  any  other  Creature,  which  can  rightly  per- 
 form the  Functions  allotted  to  it  ,  without  perpetual  aid  and  concurrence  of  that 
 Supream  Caufe  of  all  things.  The  benefit  whereof,  as  oft  as  we  caufe  God  in  his  juftice 
 to  withdraw,  there  can  no  other  thing  follow  then  that  which  the  Apoftle  noteth,  even 
 men  endued  with  the  Light  of  Reafon,  to  walk  notwrthftanding  in  the  vanity  of  their  Ephef.4.  i^ 
 minde,  having  their  cogitations  darkned,  and  being  {hangers  from  the  Life  of  God,  through 
 the  ignorance  which  is  in  them,  becaufe  of  the  hardnef  of  their  hearts.  And  this  caufe  is 
 mentioned  by  the  Prophet  ifaiah,  fpeaking  of  the  ignorance  of  Idolaters,  who  fee  not 
 how  the  manifeft  Law  of  Reafon  condemneth  their  grofs  iniquity  and  fin ;  They  have 
 not  in  them,  faith  he,  fomuch  wit  as  to  think,  Shall  I  borvto  the  flock  of  dtree?  All  ifei.44,  i*,i& 
 knowledge  and  under  (landing  is  taken  from  them;  for  God  hath  fhut  their  eyes,  that  they 
 cannot  fee.  That  which- we  fay  in  this  cafe  of  Idolatry,  ferveth  for  all  other  things, 
 wherein  the  like  kinde  of  general  blindnefs  hath  prevailed  againft  the  manifeft  Laws  of 
 Reafon.  Within  the  compafs  of  which  Laws,  we  do  not  onely  comprehend  whatfoever 
 may  be  eafily  known  to  belong  to  the  duty  of  all  men  ;  but  even  whatfoever  may  poffi- 
 bly  be  known  to  be  of  that  quality  ^  fo  that  the  fame  be  by  necefTary  confequence  de- 
 duced out  of  clear  and  manifeft  principles.  For  if  once  we  defcend  unto  probable  Col- 
 lections what  is  convenient  for  men,  we  are  then  in  theTerritory  where  free  and  arbitrary 
 Determinations,  the  Territory  where  Humane  Laws  take  place,  which  Laws  are  after 
 robeconfidered. 
 
 9.  Now  the  due  obfervation  of  this  Law  which  Reafon  teacheth  us,  cannot  btft  The  benefit  of 
 be  effectual  unto  their  great  good  that  obferve  the  fame.  For  we  fee  the  whole  World,  k«psng  ^hir- 
 and  each  part  thereof  fo  compacted,  that  as  long  as  each  thing  performeth  onely  that  Rcrfonteacb- 
 work  which  is  natural  unto  it,  it  thereby  preferveth  both  other  things,  and  alfo  it  felf.  cth, 
 Contrariwife,  let  any  principal  thing,  as  the  Sun,  the  Moon,  any  one  of  the  Heavens  or 
 Elements,  but  once  ceafe,  or  fail,  or  fwerve^  and  who  doth  not  eafily  conceive,  that 
 the  fequel  thereof  would  be  ruine  both  to  it  felf,  and  whatfoever  dependeth  on  it  ? 
 And  is  it  poffible,  that  Man  being  not  onely  the  nobleft  Creature  in  the  World,  but 
 even  a  very  World  injiimfelf,  his  tranfgreffing  the  Law  of  his  Nature  fhould  draw  no 
 manner  of  harm  after  it  ?  Yes ,  Tribulation  and  anguifh  unto  every  foul  that  doth  evil. 
 Good  doth  follow  unto  all  things  by  obferving  the-courfeof  their  nature,  and  on  the 
 contrary  fide  evil,  by  not  obferving  it  5  but  not  unto  Natural  Agents  that  good  which 
 we  call  Reward,  not  that  evil  which  we  properly  term  Punifment,  The  reafon  whereof 
 is,  becaufe  amongft  Creatures  in  this  World,  onely  Mans  obfervation  of  the  Law  of 
 his  Nature  is  Righteoufnef ,  onely  Mans  tranfgreiTion  Sin.  And  the  reafon  of  this  is, 
 the  difference  in  his  manner  of  obferving  or  tranfgrefling  the  Law  of  his  Nature.  He 
 doth  not  otherwife  then  voluntarily  the  one,  or  the  other.  What  we  do  againft  our 
 wills,  or  conftrainedly ,  we  are  not  properly  faid  to  do  it-,  becaufe  the  motive  caufe 
 of  doing  it,  isnotinourfelves,  but  carrieth  us-,  as  if  the  Wind  mould  drive  a  Feather 
 in  the  Air,  we  no  whit  furthering  that  whereby  we  are  driven.  In  fuch  cafes  there- 
 fore the  evil  which  is  done,  moveth  compaflion  5  Men  are  pittied  for  it,  as  being  rather 
 miferable  in  fuch  refpect  then  culpable.  Some  things  are  likewife  done  by  Man , 
 though  not  through  outward  force  and  impulfion,  though  not  againft,  yet'  without 
 their  Wills-,  as  in  Alienation  of  Minde,  or  any  the  like  inevitable  utter«abfence  of  Wit 
 and  Judgment.  For  which  caufe,  no  Man  did  ever  think  the  hurtful  actions  of  furious 
 Men  and  Innocents  to  be  punjfhable.     Again,  fome  tilings  we  do  neither  againft  not 
 
 G  2  without, 
 
!g  The  Fir  ft  $00^  of 
 
 Without,  and  yet  not  fimply  and  meerly  with  our  Wills-,  but  with  our  Wills  in fuch 
 fort  moved,  that  albeit  there  be  no  impoflibility  but  that  we  might,  neverthelefs  we 
 are  not  fo  eafily  able  to  dootherwife.  In  this  coniideration,  one  evil  deed  is  made  more 
 pardonable  then  another.    Finally,  that  which  we  do  being  evil,  is  notwithftanding 
 by  fo  much  more  pardonable,  by  how  much  the  exigence  of  fo  doing,  or  the  difficulty 
 of  doing  otherwife,  is  greater  5  unlefs  this  neceflity  or  difficulty  have  originally  rifen 
 from  our  felves.  -  It  is  no  excufe  therefore  unto  him,  who  being  drunk  committeth 
 inceft,  and  alledgeth,  that  his  wits  were  not  his  own ;  in  as  much  as  himfelf  mighc 
 have  chofen ,  whether  his  wits  fhouid  by  that  mean  have  been  taken  from  him.     Now 
 Rewards  and  Puniihments  do  always  prefuppofe  fome  thing  willingly  done  well  or  ill  5 
 without  which  refpedt,  though  we  may  fometimes  receive  good  or  harm,  yet  then  the 
 one  is  onely  a  Benefit,  and  not  a  Reward  •,  the  other  fimply  an  Hurt,  not  a  Punifh- 
 ment.     From  the  fundry  difpofitions  of  Mans  will ,  which  is  the  root  of  all  his  actions, 
 there  groweth  variety  in  the  fequel  of  Rewards  and  Puniihments ,    which  are  by 
 <Voiuntate  fub-  thefe  and  the  like  rules  meafured:   Take  away  the  will,  and  all  affs  are  equal:  That 
 Jars,  omncm  whichwe  donot,  and  would  do,  is  commonly  accented  as  done ,     By  thefe  and  the  like  rules, 
 <ff""ibPfedif.  Mens  actions  are  determined  of,  and  judged,  whether  they  be  in  their  own  nature,  re- 
 fimam,  dca-  wardable  or  punifhable.     Rewards  and  Punilliments  are  not  received,  but  at  the  hands 
 doiunta^emm  °^  ^ucn  as  ^>emp  above  us,  have  power  to  examine  and  judge  our  deeds.    How  men 
 pierunque      come  to  have  this  authority  one  over  another  in  External  Actions,  we  fhall  more  dili- 
 pro  fafto  re-  gentiy  examine  in  that  which  followeth.    But  for  this  prefent,  fo  much  all  do  acknow- 
 uiUre(lamenr.S  ledge,  that  fith  every  mans  heart  and  confeience  doth  in  good  or  evil,  even  fecretly 
 committed  and  known  to  none  but  it  felf,  either  like  or  difallow  it  felf,  and  accordingly 
 either  rejoyce,  very  Nature  exulting,  as  it  were,  in  certain  hope  of  reward,or  elfe  grieve 
 Divo?  cafte     as  jt  were,  in  a  fenfe  of  future  punifhment  5  neither  of  which  can  in  this  cafe  be  looked 
 adcuntad»n'e"  f°r  from  any  other,  faving  onely  from  him  who  difcerneth  and  judgeth  the  very  fecrets 
 bento.  Oil*    of  all  hearts :    Therefore  he  is.the  onely  Rewarder  and  Revenger  of  all  fuch  Actions; 
 fecus  faxir,    though  not  0f  fuch  actions  onely,  but  of  all,  whereby  the  Law  of  Nature  is  broken, 
 dex  enc.e *"""  whereof  himfelf  is  Author.  For  which  caufe,  the  Roman  Laws,  called  The  Laws  of  the 
 Twelve  Tables,  requiring  offices  of  inward  affection, which  the  eye  of  Man  cannot  reach 
 unto,  threaten  theneglecters  of  them  with  none  but  Divine  Punifhment. 
 HowRcafon  IO«   That  which  hitherto  we  have  fet  down,  is  (I  hope)  fufficient  tofhew  their 
 
 dothuaiMcn  brutiflinefs,  which  imagine  that  Religion  and  Vertue  are  onely  as  Men  will  account  of 
 unr°  the       them  5  that  we  might  make  as  much  account,  if  we  would,  of  the  contrary,  without 
 nian^Laws,11  anY  harm  unto  our  felves,  and  that  in  Nature  they  are  as  indifferent  one  as  the  other, 
 whereby  Vo-  \^e  fee  then  how  Nature  it  felf  teacheth  Laws  and  Statutes  to  live  by.    The  Laws 
 arTkgovcCrned*  which  have  been  hitherto  mentioned,  dobinde  menabfolutely,  even  as  they  are  men, 
 ana  to  Agree-  although  they  have  never  any  fetled  Fellowfhip,  never  any  folemn  Agreement  amongft 
 taws  where-  themfelves  what  to  do,  or  not  to  do.    But  forafmuch  as  we  are  not  by  our  felves  fuf- 
 bycheFei.  "  ficient  to  furnifh  our  felves  with  competent  ftoreof  things  needful  for  fuch  a  life  as  our 
 low/hip  or     Nature  doth  defire,  a  life  fit  for  the  dignity  of  man:  Therefore  to  fupply  thofe  de- 
 on'ndepen"  fe#s  and  imperfections  which  are  in  us  living  fingle  and  folely  by  our  felves,  we  are  na- 
 dent  society    turally  enduced  to  feek  Communion  and  Fellowfhip  with  others.  This  was  the  caufe  of 
 J^S*'    ,.  Mens  uniting  themfelves  at  the  firft  in  Politick  Societies,  which  Societies  could  not 
 iivop  ml  77     be  without  government,  nor  government  without  a  diftinct  kinde  of  Law  from  that 
 ■mvnsQJm     which  hath  been  already  declared.    Two  Foundations  there  are  which  bear  up  Publick 
 aTo^/wlw'v  Societies;  the  one,  a  Natural  Inclination,  whereby  all  men  defire  fociable  life  andfel- 
 fuJifiU  wiar  lowfliip  5  the  other,  an  order  exprefly  or  fecretly  agreed  upon,  touching  the  manner 
 /.«  Tmlt"'  °^  tne^"  Union  in  living  together.     The  latter  is  that  which  we  call  the  Law  of  a 
 ewMm.Arifi.  Commonweal ,  the  very  Soul  of  a  Politick  Body,-  the  parts  whereof  are  by  Law 
 Rher.  1.         animated ,  held  together,  and  fet  on  work  in  fuch  Actions  as  the  common  good  re- 
 .quireth.     Laws  Politick,  ordained  for  External  Order  and  Regiment  amengft  Men, 
 are  never  framed  as  they  fhould  be,  unlefs  prefuming  the  Will  of  Man  to  be  inwardly 
 obftinate,  rebellious,  andaverfe  from  all  obedience  unto  the  Sacred  Laws  of  his  Na- 
 ture:   In  a  word,  unlefs  prefuming  Man  to  be  in  regard  rof  his  depraved  minde,  little 
 better  then  a  wilde  beaft,  they  do  accordingly  provide  notwithftanding  fo  to  frame  his 
 outward  actions,  that  they  be  no  hindrance  unto  the  common  good,  for  which  Socie- 
 ties are  inftituted  ;  unlefs  they  do  this,  they  are  not  perfect.    Ic  refteth  therefore, 
 
 than 
 
Ecclefiaftical  Tolitj.  ^ 
 
 that  we  confider  how  Nature  findeth  out  fuch  Laws  of  Government,  as  ferve  to  direct 
 even  Nature  depraved   to  a  right  end.     All  men  defire  to  lead  in  this  world  an 
 happy  life  :    The  life  is  led  mod  happily,  wherein  all  Vertue  is  exercifed  without  impe- 
 diment or  let.  The  Apoftle  in  exhorting  men  to  contentment,  although  they  have  in  this  i  Tim.  6. i 
 world  no  more  then  very  bare  Food  and  Rayment,  giveth  us  thereby  to  underftand 
 that  thofe  are  even  the  loweft  of  things  neceiTary,  that  if  we  mould  be  ftripped  of  all 
 thofe  things,  without  which  we  might  poilibly  be,  yet  thefe  muft  be  left ;  that  defti- 
 tution  in  thefe,  is  fuch  an  impediment,  as  till  it  be  removed,  fufferethnot  themindeof 
 Man  to  admit  any  other  care.     For  this  caufefirft,  God  affigned  Adam  maintenance  of  Gen.i.  2?. 
 Life,  and  then  appointed  him  a  Law  to  obferve :    For  this  caufe  after  Men  began  to  &  2-  '7-  &  4- 
 grow  to  a  number  •,  the  firft  thing  we  read  they  gave  themfelves  unto, .  was  the  Tilling  2"  &4>2f- 
 of  the  Earth,  and  the  Feeding  of  Cattle.    Having  by  this  mean  whereon  to  live,  the 
 principal  actions  of  their  life  afterward,  are  noted  by  the  Exercife  of  their  Religion. 
 True  it  is,  that  the  Kingdom  of  God  muft  be  the  firft  thing  in  our  purpofes  and  defires.  muh.6. 33, 
 But  in  as  much  as  a  righteous  life  prefuppofeth  life,  in  as  much  as  to  live  vertuouflv^ 
 it  is  impoffible  except  we  live  :   Therefore  the  firft  impediment,  which  naturally  we 
 endeavor  to  remove,  is  penury  and  want  of  things,  without  which  we  cannot  live. 
 Unto  life  many  implements  are  neceiTary  •  mo,  if  we  feek  ("as  all  men  naturally  doj 
 fuch  a  life  as  hath  in  it  joy,  comfort,  delight,  and  pleafure.     To  this  end  we  fee  how  Gcl1     202. 
 quickly  fundry  Arts  Mechanical  were  found  out  in  the  very  prime  of  the  World.  2".   + 
 As  things  of  greateftneceflity  are  always  firft  provided  for,  fo  things  of  greateft  dig- 
 nity are  moft  accounted  of  by  all  fuch  as  judge  rightly.     Although  therefore  Riches 
 be  a  thing  which  every  Manwifheth ,  yet  no  Man  of  judgment  can  efteem  it  better  to 
 be  Rich,  then  Wife,  Vertuous,  and  Religious.     If  we  be  both,  or  either  of  thefe,  it 
 is  not  becaufe  we  are  fo  born :   For  into  the  World  we  come  as  empty  of  the  one,  as 
 of  the  other,  as  naked  inMinde  as  we  are  in  Body.     Both  which  neceflities  of  Man 
 had  at  the  firft  no  other  helps  and  fupplies,  then  onely  domeftical ;  fuch  as  that  which 
 the  Prophet  implieth,  faying,  C  an  a  Mother  forget  her  childe?  Such  as  that  which  the  1^.4^15. 
 Apoftle  mentioneth,  faying,  He  that  careth  not  for  his  own,  is  worfe  then  an  Infidel:  1  Tim,  5. 8;<i 
 Such  as  that  concerning  Abraham,  Abraham  will  command 'his  fons  and  his  houfbold  after  Gen.  1 8. 1 9, 
 him,  that  they  keep  the  way  of  the  Lord.    But  neither  that  which  we  learn  of  our  felves 
 nor  that  which  others  teach  us,  can  prevail,  where  wickednefs  and  malice  have  taken 
 deep  root.    If  therefore,  when  there  was  but  as  yet  one  onely  family  in  the  World, 
 no  means  of  inftru&ion,  Humane  or  Divine,  could  prevent  eftufion  of  blood :  How 
 could  it  be  chofen,  but  that  when  Families  were  multiplied  and  encreafed  upon  Earth  •  Gen.4.8. 
 after  Separation,  each  providing  for  it  felf,  Envy,  Strife,  Contention,  and  Violence, 
 muft  grow  amongft  them  i  For  hath  not  Nature  furnifhed  Man  with  Wit  and  Valor,and 
 as  it  were  with  Armor,  which  may  be  ufed  as  well  unto  extream  evil  as  good  <  Yea,were 
 theynotufedby  the  reft  of  the  World  unto  evil  ?  Unto  the  contrary  onely,  by  Seth,  Gen.  6.  ft 
 Enoch,  and  thofe  few  the  reft  in  that  Line  ?   We  all  make  complaint  of  the  iniquity  of  Gcn-  s. 
 our  times  -,    not  unjuftly,  for  the  days  are  evil.     But  compare  them  with  thofe  times 
 wherein  there  were  no  civil  Societies ,  with  thofe  times  therein  there  was  as  yet  no 
 manner  of  Publick  Regiment  eftabliflied  ^    with  thofe  times  wherein  there  were  not 
 above  eight  righteous  perfons  living  upon  she  face  of  the  Earth  :  And  we  have  furely  2  per.  2. 5; 
 good  caufe  to  think,  that  God  hath  blefled  us  exceedingly,  and  hath  made  us  behold 
 moft  happy  days.     To  take  away  all  fuch  mutual  grievances,  injuries,  and  wrongs, 
 there  was  no  way  but  onely  by  growing  unto  Compofition  and  Agreement  amongft 
 themfelves,  by  ordaining  fome  kinde  of  Government  publick,  and  by  yielding  them- 
 felves fubject  thereunto  5  that  unto  whom  they  granted  authority  to  rule  and  govern, 
 by  them  the  peace,  tranquillity ,  and  happy  eftate  of  the  reft  might  be  procured. 
 Men  always  knew,  that  when  Force  and  Injury  Was  offered,  they  might  be  Defenders 
 of  themfelves  -y  they  knew  that  howfoever  men  may  feek  their  own  commodity,  yej 
 if  this  were  done  with  injury  unto  others,  it  was  not  to  be  fuffered,  but  by  all  men, 
 and  by  all  good  means  to  be  withftood :  Finally,  they  knew  that  no  man  might  in  Rea- 
 fon  take  upon  him  to  determine  his  own  right,  and  according  to  his  own  determination 
 proceed  in  maintenance  thereof,  in  as  much  as  eveiy  man  is  towards  himfelf  and  them 
 whom  he  greatly  affe&eth  partial :   And  therefore  that  ftrifes  and  troubles  would  be 
 cndlefs,  except  they  gave  their  common  confent,  all  to  be  ordered  by  fome  whom 
 
 they 
 
2o  The  Firfi  "Boo^  of 
 
 they  fhould  agree  upon.     Without  which  confent  ,  there  were  no  reafon  that  one 
 Man  fhould  take  upon  him  to  be  Lord  or  Judge  over  another,  becaufe,  although  there 
 be  according  to  the  opinion  of  Tome  very  great  and  judicious  Men,  akindeof  Natural 
 Arift  Polk.     Right  in  the  Noble,  Wife,  and  Vertuous,  to  govern  them  which  are  of  fervile  difpo- 
 iib.3.  &  4.     fmon  .    neverthelefs  for  manifeftation  of  this  their  right,  and  mens  more  peaceable 
 contentment  on  both  fides.;  the  affentof  them  who  are  to  be  governed,  feemeth  nece£ 
 fary.     To  Fathers  within  their  Private  Families,  Nature  hath  given  a  fupream  power; 
 for  which  caufe  we  fee  throughout  the  World ,  even  from  the  firft  Foundation  thereof, 
 all  men  have  ever  been  taken  as  Lords  and  Lawful  Kings  in  their  own  houfes.     How- 
 beit,  over  a  whole  grand  multitude,  having  no  fuch  dependency  upon  anyone,  and 
 confifting  oi  fo  many  Families,  as  every  Politick  Society  in  the  World  doth  5  impoffi- 
 bleitis,  that  any  fhould  have  compleat  lawful  power,  but  by  confent  of  men,  or  im- 
 mediate appointment  of  God,  becaufe  not  having  the  Natural  Superiority  of  Fathers, 
 their  power  muff,  needs  be  either  ufurped,  and  then  unlawful  5  or  if  lawful,  then  either 
 granted  orconfented  unto  by  them,  over  whom  they  cxercife  the  fame,  orelfe  given 
 extraordinarily  from  God,  unto  whom  all  the  World  is  fubjeft.     It  is  no  improbable 
 drill.  Polir.     opinion  therefore  which  the  Arch-Phil ofopher  was  of,  That  as  the  chiefeft  perfon  in 
 vWe'&riato-  every  houfhold,  was  always  as  it  were  a  King ,  fo  when  numbers  of  houfholds  joyned 
 ncm  in  3.  de    themfelves  in  civil  Societies  together,  Kings  were  the  firft  kinde  of  Governors  amongft" 
 legibus.         them.     Which  is  alfo  (as  it  feemeth)  the  reafon,  why  the  name  of  Father  continued 
 ftill  in  them,  who  of  Fathers  were  made  Ru!ers  ^  as  alfo  the  ancient  cuftom  of  Go- 
 vernors to  do  as  Melchifedec,  and  being  Kings  to  exercife  the  Office  of  Priefls,  which 
 Fathers  did  at  the  firft,  grew  perhaps  by, the  fame  occafion :    Howbeit,  not  this  the 
 onely  kinde  of  Regiment  that  hath  been  received  in  the  World.     The  inconveniences 
 of  one  kinde,  have  caufedfundry  other  to  be  devifed:  So  that  in  a  word,  all  Publick 
 Regiment,  of  what  kinde  foever,  feemeth  evidently  to  have  rifen  from  deliberate 
 Advice,  Confultation,  and  Compofition  between  Men,  judging  it  convenient  and  be- 
 hoveful  •,  there  being  no  impoffibility  in  Nature  confidered  by  it  felf ,  but  that  men 
 might  have  lived  without  any  Publick  Regiment.  Howbeit,  the  corruption  of  our  nature 
 being  prefuppofed,  we  may  not  deny,  but  that  the  Law  of  Nature  doth  now  require 
 of  necellity  fome  kinde  of  Regiment  $  fothat  to  bring  things  unto  the  firft  courfe  they 
 were  in,  and  utterly  to  take  away  all  kinde  of  Publick  Government  in  the  World,were 
 apparently  to  overturn  the  whole  World.     The  cafe  of  Mans  nature  (landing  therefore 
 as  it  doth,  fome  kinde  of  Regiment  the  Law  of  Nature  doth  require-,  yet  thekindes 
 thereof  being  many,  Nature  tieth  not  to  any  one,  butleaveth  the  choice  as  a  thing 
 arbitrary.    At  the  firft,  when  fome  certain  kinde  of  Regiment  was  once  approved,  it 
 rfCumpremc-  maybe  that  nothing  was  then  further  thought  upon  for  the  manner  of  gove.n  ng,  but 
 retur  im  io    all  permitted  unto  their  Wifdom  and  Difcrction  which  were  to  rule  5  *  till  by  experi- 
 ttiuicitudo  ab    ence  tjiey  founcj  this  for  aU  paj-ts  very  inconvenient,  fo  as  the  thing  which  they  had 
 •p«  lube    5  devifed  for  a  remedy,  did  indeed  but  increafe  the  fore  which  it  fhould  have  cured.    They 
 banr,a<tunura  faw  that  tolive  by  one  Mans  will,  became  the  caufe  of  all  Mens  mifery.     This  con- 
 fu'gi'eb^m  vir  ftrained  them  to  come  unto  Laws,  wherein  all  men  might  fee  their  duties  beforehand, 
 tme  prxftan-    and  know  the  penalties  of  tranfgreffing  them.     b  If  things  be  limply  good  or  evil, 
 P^'ib«eti™  anc*  w^tnal  univerfally  fo  acknowledged,  there  needs  no  new  Law  to  be  made  for  fuch 
 jur;a  rrmii-     things.     The  fiift  kinde  therefore  of  things  appointed  by  Laws  Humane,  containeth 
 ores,  aquiratc  vvhatfoever  being  in  it  felf  naturally  good  or  evil,  is  notwithftanding  more  fecret  then 
 fummoscuni    that  it  can  be  difcerned  by  every  mans  prefent  conceit,  without  fome  deeper  difcourfe 
 infimis  pari    ancj  judgment.     In  which  difcourfe,  becaufe  there  is  difficulty  and  poffibility  many 
 cumMminV'  wavs  t0  errs  m^s  ^uc^  things  were  fet  down  by  Laws,  many  would  be  ignorant  of  their 
 comingerct ,    duties,  which  now  are  not  $  and  many  that  know  what  they  fhould  do,  would  never- 
 Icma^cVc1"    tne^el^s  diffemble  it,  and  to  excufe  themfelves,  pretend  ignorance  and  fimplicity,  which 
 oflic  lib.  2.     now  they  cannot.     And  becaufe  the  greateft  part  of  Men,  are  fuch  as  prefer  their  own 
 To  y>vU<  7i-   private  good  before  all  things  5  even  that  good  which  is  Senlual,  before  vvhatfoever  is 
 twwX*™  nioft  Divine:  And  for  that  the  labor  of  doing  good,  together  with  the  pleafure  arifing 
 mw'w  p5-   from  the  contrary,  doth  make  men  for  the  moft  part  flower  to  the  one,  and  prone;  to. 
 
 lArift.  Rher.  ad  Alex.      f  Tantacftenim  vis  voluptaturn,  m&  ignor»Miani  protclcE  in  occafcincrai  *5  coiUcientiam  ccr- 
 ramyat  in  diifimulationcm.    Tcrtxl,  lib,  de  Speftiajl, 
 
 she 
 
EcclefeaHical  Tolity.  Zl 
 
 the  other,  then  that  duty  prefcribed  them  by  Law,  can  prevail  fufficiently  with  them. 
 Therefore  unto  Laws  that  Men  do  make  for  the  benefit  of  Men,  it  hath feemed  al- 
 ways needful  to  add  Rewards,  which  may  more  allure  unto  good,  then  any  hardneis 
 deterreth  irom  it  $  and  Punifhments,  which  may  more  deter  from  evil,  then  any  fweet- 
 nefs  thereto  allureth.     Wherein  as  the  generality  is  Natural,  Vertne  rewardabU,  and 
 Vice  funifbable ;    So  the  particular  determination  of  the  Reward  or  Punifhment,'  be- 
 longed) unto  them  by  whom  Laws  are  made.     Theft  is  naturally  punifhable,  but  the 
 kinde  of  puniftiment  is  Pofitive^  and  fuch  lawful,  as  Men  fhall  think  with  difcretion 
 convenient  by  Law  to  appoint.     In  Laws,  that  which  is  Natural,  bindeth  univerfallv  - 
 that  which  is  Positive,  not  fo.     To  let  go  thofe  kinde  of  Pofi tive  Laws  which  Men  im- 
 pofe  upon  themfelves,  as  by  vow  unto  God,  contrad  with  Men,  or  fuch  like-  fome- 
 whatit  will  make  unto  our  purpole,  a  little  more  fully  to  confider,  what  things  are 
 incident  unto  the  making  of  the  Pofitive  Laws  for  the  Government  of  them  that  live 
 united  in  Publick  Society.    Laws  do  not  onely  teach  what  is  good,  but  they  enjoys  it 
 they  have  in  them  a  certain  conftraining  force-  and  toconftrain  Men  unto  any  tliias 
 inconvenient,  doth  feem  unreafonable.     M oft  requifite  therefore  it  is,  that  to  devile 
 Laws  which  all  Men  mall  be  forced  to  obey,  none  but  Wifemen  be  admitted.     Laws 
 are  Matters  of  Principal  Confequence  -,   Men  of  common  Capacity,  and  but  ordinary 
 Judgment,  are  not  able  (for  how  fhould  they  «?)  to  difcern  what  things  are  fitted:  for 
 each  kinde  and  ftate  of  Regiment.     We  cannot  be  ignorant  how  much  our  obedience 
 onto  Laws,  dependeth  upon  this  point.    Let  aman,  though  never  fojuftly,  oppofe 
 himfelf  unto  them  that  are  difordered  in  their  ways,  and  what  one  among  them  com- 
 monly doth  not  ftomach  at  fuch  Contradiction,  ftormat  Reproof,  and  hate  fuch  as 
 would  Reform  them  i   Notwithstanding,  even  they  which  brook  it  worft,  that  Men 
 fhould  tell  them  of  their  duties,  when  they  are'  told  the  fame  by  a  Law,  think  very 
 well  and  reafonably  of  it.     For  why  (    They  prefume  that  the  Law  doth  fpeak  with 
 all  indifferency  •,  that  the  Law  hath  no  fide  refpeel:  to  their  perfons ;  that  the  Law  is 
 as  it  were  an  Oracle  proceeding  from  Wifdom  and  Underftanding.    Howbeit   Laws 
 do  not  take  their  conftraining  force  from  the  quality  of  fuch  as  devife  them,  but  from 
 that  power  which  doth  give  them  the  ftrength  of  Laws.     That  which  we  {pake  before 
 concerning  the  Power  of  Government,  muft  here  be  applied  unto  the  power  of  making 
 Laws  whereby  to  govern,  which  power  God  hath  over  all  -,  and  by  the  Natural  Law* 
 whereunto  he  hath  made  all  fubjecl,  the  lawful  power  of  making  Laws,  to  command 
 whole  Politick  Societies  ot  Men,  belongeth  fo  properly  unto  the  fame  entire  Societies 
 that  for  any  Prince  or  Potentate,  of  what  kinde  foever  upon  Earth,  to  exercife  the 
 fame  of  himfelf,  and  not  either  by  exprefs  Commiflion  immediately  and  perfonallv  re- 
 ceived from  God  ,  or  elfe  by  Authority  derived  at  the  firft  from  their  content  upon 
 whofe  perfons  they  impofe  Laws,  it  is  no  better  then  meer  tyranny.     Laws  they  are 
 not  therefore  which  Publick  Approbation  hath  not  made  fo  :  But  Approbation  noc 
 onely  they  give  who  perfonally  declare  their  affent,  by  voice,  fign,  oracl-  butalfo 
 when  others  do  it  in  their  names,  by  right  originally,  at  the  leaft,  derived  from  them. 
 As  in  Parliaments,  Councils,  and  the  like  Affemblies,  although  we  be  not- perfonally 
 our  felves  prefent,  notwithftanding  our  Affent  is  by  reafon  of  other  Agents  there  ;n  our 
 behalf.     And  what  we  do  by  others,  no  reafon  but  that  it  mould  ftand  as  our  Deed 
 no  lefs  effectually  to  binde  us,  then  if  our  felves  had  done  it  in  perfon.     In  many  things 
 Affent  is  given,  they  that  give  it,  not  imagining  they  do  fo,  becaufe  the  manner  of 
 their  aflenting  is  not  apparent.     As  for  example,  when  an  abfolute  Monarch  command- 
 ed his  Subjects  that  which  feemeth  good  in  his  own  difcretion  ^  hath  not  his  Edid  the 
 force  of  a  Law,  whether  they  approve  or  difl  ike  it  *  Again,  that  which  hath  been  re- 
 ceived long  fithence,  and  is  by  cuftom  now  eftablifhed,  we  keep  as  a  Law  which  we 
 may  not  tranfgrefs  5  yet,  what  confent  was  ever  thereunto  fought  or  required  at  our 
 hands  i  Of  this  point  therefore  we  are  to  note,  that  fith  Men  naturally  have  no  full 
 and  perfect  power  to  command  whole  Politick  Multitudes  of  Men5  therefore  utteilv 
 without  our  confent,  we  could  in  fuch  fort  be  at  no  Mans  commandment  living     And 
 to  be  commanded,  we  do  confent,  when  that  Society  whereof  we  are  part,  hath  at  any 
 time  before  confented,  without  revoking  the  fame  after  by  the  like  Univerfal  Agree- 
 ment.   Wherefore,  as  any  Mans  Deedpaft  is  good  as  long  as  himfelf  continued?;  fo 
 the  Ad  of  a  Publick  Society  of  Men  done  Five  hundred  years  fuhence,  ftandeth  as 
 
 theirs, 
 
li  The  Firft  <Boo{  of 
 
 theirs,  who  prefently  are  of  the  fame  Societies,  becaufe  Corporations  are  Immortal  - 
 vve  were  then  al  ve  in  our  Predecefiors,  and  they  in  their  Succeffors  dolive  ftill.     Laws 
 therefore  Humane  of  what  kinde  foever,  are  available  by  confent.     If  here  it  be  de- 
 manded how  it  cometh  to  pafs,  that  this  being  common  unto  all  Laws  which  are  made 
 there  mould  be  found  even  in  good  Laws  fo  great  variety  as  there  is •  We  rauft  note 
 the  Reafon  hereof  to  be,  the  fundry  particular  ends  whereunto  the  different  difpofition 
 of  that  Subject  or  Matter  for  which  Laws  are  provided,  caufeth  them  tohaveafpecial 
 Arifl.  Poiir.     refpecT:  in  making  Laws.     A  Law  there  is  mentioned  amongft  the  Grecians,  whereof 
 lib.  ;.cap.utr.  pjttacits  is  reported  to  have  been  Author-,  and  by  that  Law  it  was  agreed,  that  he 
 which  being  overcome  with  drink,  did  then  ftrike  any  man,  fhould  fuffer  punifhmenc 
 double  as  much,  as  if  he  had  done  the  fame  being  fober.     No  man  could  ever  have 
 thought  this  reasonable,  that  had  intended  thereby  onely  to  punifh  the  injury  commit- 
 ted,  according  to  the  gravity  of  the  Fad :    For  who  knoweth  not,  that  harm  advifedly 
 done,  is  naturally  lefs  pardonable,  and  therefore  worthy  of  fharper  punifhment  :    But 
 for  as  much  as  none  did  fo  ufually  this  way  offend  as  men  in  that  cafe,  which  they  wit- 
 tingly fell  into,  even  becaufe  they  would  be  fo  much  the  more  freely  outragious  : 
 It  was  for  their  publick  good  where  fuch  diforder  was  grown,  toframeaPofitiveLaw 
 for  remedy  thereof  accordingly.     To  this  appertain  thofe  known  Laws  of  making 
 Laws  •,  as  that  Law-makers  muft  have  an  eye  to  that  place  where ,  and  to  the  men 
 amongft  whom  •,  that  one  kinde  of  Laws  cannot  ferve  for  all  kinde  of  Regiment  5  that 
 where  the  Multitude  bearethfway,  Laws  that  mail  tend  unto  the  prefervation  of  that 
 State,  mud  make  common  fmaller  Offices  to  go  by  lot,  for  fear  of  ftrife  and  divifion 
 likely  toarife ;  by  reafon  that  ordinary  qualities  fufficing  for  difchargeof  fuch  Offices, 
 they  could  not  but  by  many  be  denied,  and  fo  with  danger  contended  for,  and  not 
 milted  without  grudge  and  •difcontentment  •,  whereas  at  an  uncertain  .lot,  none  can 
 finde  themfelves  grieved,  on  whomfoever  it  lighteth.    Contrariwife  the  greateft,  where- 
 of but  few  are  capable,  to  pafs  by  Popular  Election,  that  neither  the  people  may  envy 
 fuch  as  have  thofe  Honors,  in  as  much  as  themfelves  beftow  them,  and  that  the  chiefeft 
 may  be  kindled  with  defire,  to  exercife  all  parts  of  rare  and  beneficial  Vertue  -,  knowing 
 they  (hall  not  lofe  their  labor  by  growing  in  fame  and  eftimation  amongft  the  people. 
 If  the  Helm  of  chief  Government  be  in  the  hands  of  a  few  of  the  wealthieft,  that  then 
 Laws  providing  for  continuance  thereof,  muft  make  the  punifhment  of  contumely,  and 
 wrong  offered  unto  any  of  the  common  fort,  (harp  and  grievous  ;  that  fo  the  evil  may 
 be  prevented,  whereby  the  rich  are  moft  likely  to  bring  themfelves  into  hatred  .with 
 the  people,  who  are  not  wont  to  take  fo  great  offence,  when  they  are  excluded  from 
 Honors  and  Offices,  as  when  their  perfons  are  contumelioufly  trodden  upon.     In  other 
 kindes  of  Regiment,  the  like  is  obferved  concerning  the  difference  of  Pofitive  Laws, 
 which  to  be  everywhere  the  fame,  is  impoffible,  and  againft  their  Nature.     Now  as  the 
 Staundf.  Pie.  Learned  in  the  Laws  of  this  Land  obferve,   that  our  Statutes  fometimes  are  onely 
 WMit00fhthe    tne  Affirmation  or  Ratification  of  that  which  by  Common  Law  was  held  before*,  fo 
 6own.         here  it  is  not  to  be  omitted,  that  generally  all  Laws  Humane,  which  are  made  forthe' 
 ordering  of  Politick  Societies ,   be  either  fuch  as  eftabliih  fome  duty,  whereunto  all 
 Men  by  the  Law  of  Reafon  did  before  ftand  bound-,  orelfefuch  as  make  that  a  duty 
 now,  which  before  was  none :    The  one  fort  we  may  for  distinction  fake  call  Mixedly, 
 and  the  other  Meerly  Humane.     That  which  plain  or  neceffary  Reafon  bindeth  Men 
 Unto,  may  be  in  fundry  conilderations  expedient  to  be  ratified  by  Humane  Law.     For 
 •example,  if  Confufionof  Blood  in  Marriage,  the  liberty  of  having  many  Wives  at 
 once,  or  any  other  the  like  corrupt  and  unreafonable  Cuftom  doth  happen  to  have 
 prevailed  far,  and  to  have  gotten  the  upper  hand  of  Right  Reafon  with  the  greateft 
 part  -  fo  that  no  way  is  left  to  rectifie  fuch  foul  diforder,  without  prefcribing  by 
 Law  the  fame  things  which  Reafon  neceflarily  doth  enforce,   but  is  not  perceived 
 Ju<k,verfio.  that  fo  it  doth -,  or  if  many  be  grown  unto  that  which  the  Apoftle  did  lament  in  fome, 
 °-'  >u^''}T  concerning  whom  he  writeth,  faying,  That  even  what  things  they  naturally  know,  in 
 n  Myu  sjs/Saf  thofe  very  things,  at  Beafls  void  of  Reafon,  they  corrupted  themfelves  :    Or  if  there  be  no 
 X*«,  *5£V-  fuch  fpecial  accident,  yet  for  as  much  as  the  common  fort  are  led  by  thefway  of  thetf 
 Tl "  ArifiT    fenf«al  defires  ;  and  therefore  do  more  fiiun  fin  for  thefenfible  evils  which  follow  it 
 Eth.iib.i8.      amongft  men,  then  for  any  kinde  of  fentence  which  Reafon  doth  pronounce  againft 
 cap.  i  c,         [t<     jhig  vej.y  t[1jng  -ls  cauJ-e  fufficienr,  why  duties  belonging  unto  each  kinde  of  Ver- 
 tue, 
 
EcclefiaUical  Tolity.  2? 
 
 Ifa.  jo. 
 
 tue,  albeit  the  Law  of  Reafon  teach  them,  fhould  notwithftanding  be  prefcribed  even 
 by  Humane  Law.     Which  Law  in  this  cafe  we  term  Mixt,  becaufe  the  matter  where- 
 untoitbindeth,  is  the  fame  which  Reafon  neceffarily  doth  require  at  our  hands,  and 
 from  the  Law  of  Reafon  it  differeth  in  the  manner  of  binding  onely.    For  whereas 
 Men  before  ftood  bound  inConfcience  to  do  as  the  Law  of  Reafon  teacheth ;  they  are 
 now  by  vertue  of  Humane  Law  become  conftrainable,  and  if  they  outwardly  tranfgrefs, 
 punifh'able.     As  for  Laws  which  are  Meerlj  Humane,    the  matter  of  them  is  any 
 thing,  which  Reafon  doth  but  probably  reach  to  be  fit  and  convenient  •  fo  that  trll 
 fuch  time  as  Law  hath  paiTed  amongft  men  about  it,  of  it  felf  it  bindeth  no  man. 
 One  example  whereof  may  be  this,  Lands  are  by  Humane  Law  in  fome  places,  after 
 the  owners  deceafe ,  divided  unto  all  his  Children  •,  in  fome,  all  defcendeth  to  the 
 eldeft  Son.     If  the  Law  of  Reafon  did  necelTarily  require  but  the  one  of  thefe  two 
 to  be  done,  they  which  by  Law  have  received  the  other,  fhould  be  fubject  to  that 
 heavy  fentence  which  denounceth  againff.  all  that  Decree  wicked,  unjuft,  and  unrea- 
 fonable  things,  Wo,     Whereas  now,  which  foever  be  received,  there  is  no  Law  of 
 Reafon  tranfgreft  ;  becaufe  there  is  probable  reafon  why  either  of  them  may  be  ex- 
 pedient, and  for  either  of  them  more  then  probable  reafon  there  is  not  to  be  found. 
 Laws,  whether  mixtly,  or  meerly  Humane,  are  made  by  Politick  Societies ;  fome 
 onely,  as  thofe  Societies  are  civilly  united  •,  fome,  as  they  are  Spiritually  joyned,  and 
 make  fuch  a  Body  as  we  call  the  Church.     Of  Laws  Humane  in  this  latter  kinde,  we 
 are  to  fpeak  in  the  Third  Book  following :  Let  it  therefore  fuffice  thus  far  to  have 
 touched  the  force  wherewith  Almighty  God  hath  gracioufly  endued  our  Nature, 
 and  thereby  enabled  the  fame  tofinde'out  both  thofe  Laws  which  all  Men  generally 
 are  for  ever  bound  to  obferve  \    and  alfo  fuch  as  are  moft  fit  for  their  behoof,  who 
 lead  their  lives  in  any  ordered  State  of  Government.     Now  befides  that  Law  which 
 firnply  concerneth  men,  as  Men  -7  and  that  which  belongeth  unto  them,  as  they  are 
 Men  linked  with  others  in  fome  Form  of  Politick  Society,  there  is  a  third  kindeof 
 Law  which  toucheth  all  fuch  feveral  Bodies  Politick ,  fo  far  forth  as  one  of  them 
 hath  Publick  Commerce  with  another.     And  this  third  is,  The  Law  of  Nations.    Be- 
 tween Men  and  Beafts^  there  is  no  poflibility  of  Sociable  Communion,  becaufe  the 
 Welfpring  of  that  Communion  is  a  Natural  delight  which  Man  hath  to  transfufe  from 
 himfelf  into  others,  and  to  receive  from  others  into  himfelf,  efpecially  thofe  things 
 wherein  the  excellency  of  this  kinde  doth  moft  confift.     The  chiefeft  Inftrument  of  Arifl.  p.  Ur.r, 
 Humane  Communion  therefore  is  Speech,  becaufe  thereby  we  impart  mutually  one  to  "P-2- 
 another,  the  Conceits  of  our  ReafonableUnderftanding.     And  for  that  caufe,  feeing 
 Beafts  are  not  hereof  capable,  for  as  much  as  with  them  we  can  ufe  no  fuch  Conference, 
 they  being  in  degree,  although  above  other  Creatures  on  Earth,  to  whom  Nature  hath 
 denied  fenfe,  yet  lower  then  to  be  fociable  Companions  of  Man ,  to  whom  Nature 
 hath  given  Reafon:  It  is  of  Adam  faid,  that  amongft  the  Beafts,  be  found  not  for  himfelf 
 any  meet  companion.     Civil  Society  doth  more  content  the  Nature  of  Man,  then  any    en'2-" 
 private  kinde  of  folitary  living ;  becaufe  in  Society,  this  good  of  Mutual  Participation 
 is  fo  muchlarger  then  otherwise.     Herewith  notwithftanding  we  arenot  fatisfied,  but 
 we  covet  (if  it  might  be)  to  have  a  kinde  of  Society  and  Fellowship,  even  with  all 
 mankinde.   Which  thing  Socrates  intending  to  fignifie.,  profeffed  himfelf  a  Citizen ;  not  cu .  Tu  e  ?._ 
 of  this  or  that  Commonwealth,  but  of  the  World.  And  an  effect  of  that  very  natural  &  '  ieLetfr' 
 defire  in  us,  ( a  manifeft  token,  that  we  wifh  after  a  fort  an  Univerfal  Fellowship  with 
 all  Men)  appeareth  by  the  wonderful  delight  men  have,  fome  to  vifit  foreign  Coun- 
 treys,  fome  to  difcover  Nations  not  heard  of  in  former  Ages ;  we  all  to  know  the  Af- 
 fairs and  Dealings  of  other  People,  yea,  to  be  in  League  of  Amity  with  them.    And 
 this  not  onely  tor  Trafficks  fake,   or,  to  the  end,  that  when  many  are  confederated, 
 each  may  make  other  the  more  ftrong  •  but  for  fuch  caufe  alfo,  as  moved  the  Queen  of 
 Sheha  to  vifit  Solomon ;  and  in  a  word,  becaufe  Nature  doth  prefume,  that  how  many  i  King.™  i. 
 Men  there  are  in  the  World,  fomany  Gods,  as  it  were,  there  are  5  or  atleaftwife  fuch  aaron.>r. 
 they  fnould  be  towards  Men.     Touching  Laws  which  are  to  ferve  Men  in  this  behalf  -,  nlkc  i ! %*? 
 even  as  thofe  Laws  of  Reafon,  which  (Man  retaining  his  original  Integrity)  had  been 
 fufficient  to  direct  each  particular  perfon  in  all  his  Affairs  and  Duties,  are  not  fufficient, 
 but  require  the  accefs  of  other  Laws  now,  that  Man  and  his  Off-fpring  are  grown  thus 
 corrupt  and  Sinful,  Again,  as  thofe  Laws  of  Polity  and  Regiment,  which  would  have 
 
 H  .  fervec 
 
24,  The  Firft  <Boo(of 
 
 ferved  Men  living  m  Publick  Society  together,  with  that  harmlefs  difpofition,  which 
 then  they  mould  have  had,  are  not  able  now  to  ferve,  when  Mens  iniquity  is  fo  hardly 
 reftrained  within  any  tolerable  bounds :  In  like  manner,  the  National  Laws  of  Natural 
 Commerce  between  Societies  or  that  former  and  better  quality  might  have  been  other 
 then  now,  when  Nations  are  fo  prone  to  offer  violence,  injury,  and  wrong.  Here- 
 upon hath  grown  in  every  of  thefe  three  kindes,  that  diftin&ion  between  Primary  and 
 Secondary  Laws  ;  the  one  grounded  uponfincere,  the  other  built  upon  depraved  Na- 
 ture. Primary  Laws  of  Nations  are  fuch  as  concern  Embafftge,  fuch  as  belong  to  the 
 courteous  entertainment  of  Foreigners  and  Strangers,  fuch  as  ferve  for  Commodious 
 Traffick,  and  the  like.  Secondary  Laws  inthefamekinde,  are  fuch  as  this  pre fent  un- 
 quiet World  is  moft  familiarly  acquainted  with;  I  mean  Laws  of  Arms,  which  yet  are 
 much  better  known  then  kept.  But  what  matter  the  Law  of  Nations  doth  contain,  I 
 omit  to  fearch.  The  ftrength  and  vertue  of  that  Law  is  fuch,  that  no  particular  Na- 
 tion can  lawfully  prejudice  the  fame  by  any  their  feveral  Laws  and  Ordinances,  more 
 then  a  Man  by  his  private  refolutions  the  Law  of  the  whole  Commonwealth  or  State 
 wherein  he  liveth.  For  as  Civil  Law  being  the  AcT:  of  a  whole  Body  Politick,  doth 
 therefore  over-rule  each  feveral  part  of  the  (lime  Body  -,  fo  there  is  no  reafon,  that  any 
 one  Commonwealth  of  it  felf,  fhould  to  the  prejudice  of  another,  annihilate  that 
 whereupon  the  whole  World  hath  agreed.  For  which  caufe,  the  Lacedemonians  for- 
 fofefh.  lib.  2.  bidding  all  accefs  of  Grangers  into  their  coafts,  are  in  that  refpeft  both  by  ^ofepbus 
 contra  App»-  ancj  jheodoret  defervedly  blamed,  as  being  enemies  to  that  Hofpitality,  which  for 
 riiod.  lib.  $.  common  Humanities  fake,  all  the  Nations  on  Earth  mould  embrace.  Now  as  there 
 de  sanand.  js  grear  caufe  of  Communion ,  and  confequently  of  Laws ,  for  the  maintenance  of 
 Grace.  Afcc .  £6mmun[on  amongft  Nations :  So  amongft  Nations  Chriftian,  the  like  in  regard  even 
 of  Chriftianity,  hath  been  always  judged  needful.  And  in  this  kinde  of  correfpondence 
 amongft  Nations,  the  force  of  General  Councils  doth  ftand.  For  as  one  and  the  fame 
 Law  Divine,  whereof  in  the  next  place  we  are  to  fpeak,  is  unto  all  Chriftian  Churches 
 a  rare  for  the  chiefeft  things  -,  by  means'  whereof  they  all  in  that  refpecl:  make  one 
 E"her  4  5.  Church,  as  having  all  but  One  Lord,  one  Faith,  and  one  Baptifm :  So  the  urgent  ne- 
 ceflity  of  Mutual  Communion  for  Prefervation  of  our  Unity  in  thefe  things  •,  as  alio 
 for  Order  in  fome  other  things  convenient  to  be  every  where  uniformly  kept,  maketh 
 it  requifite,  that  the  Church  of  God  hereon  Earth,  have  her  Laws  of  Spiritual  Com- 
 merce between  Chriftian  Nations  :  Laws,  by  vertue  whereof  all  Churches  may  enjoy 
 freely  the  ufe  of  thofe  Reverend,  Religious  and  Sacred  Confultations,  which  are  term- 
 ed Councils  General.  A  thing  whereof  Gods  own  BlelTed  Spirit  was  the  Author,  a 
 Afts  15.  :8.  thing  pra&ifed  by  the  holy  Apoftles  themfelves,  a  thing  always  afterwards  kept  and 
 obferved  throughout  the  World  b  a  thing  never  otherwife,  then  moft  highly  efteemed 
 of,  till  Pride,  Ambition,  and  Tyranny  began  by  factious  and  vile  Endeavors,  to  abufe 
 that  Divine  Invention  ,  unto  the  furtherance  of  wicked  puipofes.  But  as  the  juft 
 Authority  of  Civil  Courts  and  Parliaments  is  not  therefore  to  be  abolifhed,  becaufe 
 fometimes  there  is  cunning  ufed  to  frame  them  according  to  the  private  intents  of  men 
 over-potent  in  the  Commonwealth  :  So  the  grievous  abufe  which  hath  been  of  Coun- 
 cils, lhould  rather  caufe  men  to  ftudy  how  fo  gracious  a  thing  may  again  be  reduced  to 
 that  firft  Perfection  ,  then  in  regard  of  ftains  and  blemifhes  fithence  growing,  be  held 
 for  ever  in  extream  difgrace.  To  fpeak  of  this  matter  as  the  caufe  requireth,  would 
 require  very  long  difcourfe.  All  I  will  prefently  fay,  is  this,  Whether  it  be  for  the 
 finding  out  of  any  thing  whereunto  Divine  Law  bindeth  us ;  but  yet  in  fuch  fort,  that 
 Men  are  not  thereof  on  all  fides  refolved  ;  or  for  the  fetting  down  of  fome  Uniform 
 Judgment  to  ftand  touching  fuch  things,  as  being  neither  way  matters  of  necefllty,  are 
 notwithftanding  orTenfive  and  fcandalous ,  when  there  is  open  oppofition about  them: 
 Be  it  for  the  ending  of  ftrifes,  touching  matters  of  Chriftian  belief,  wherein  the  one 
 part  may  feem  to  have  probable  caufe  of  diffenting  from  the  other-,  or  be  it  concern- 
 ing matters  of  Polity,  Order,  and  Regiment  in  the  Church'  5  I  nothing  doubt  but 
 that  Chriftian  men  fhould  much  better  frame  themfelves  to  thofe  Heavenly  Precepts, 
 loh  14  v}.-  w"hich  our  Lord  and  Saviour,  with  fo  great  inftancy  gave,  as  concerning  Peace  and 
 Unity ,  if  we  did  all  concur  in  defire  to  have  the  ufeof  Ancient  Councils  again  renewed, 
 rather  then  thefe  proceedings  continued,  which  either  make  all  Contentions  endlefs , 
 or  bring  them  to  one  onely  Determination,  and  that  of  all  other  theworft,  which  is 
 
 by 
 
EcclefiaUical  Polity.  z$ 
 
 by  Sword.  It  followeth  therefore,  that  a  new  Foundation  being  laid,  we  now  ad- 
 joyn  hereunto  that  which  cometh  in  the  next  place  tobefpoken  of;  namely,  where- 
 fore God  hath  himfelf  by  Scripture,  made  known  fuch  Laws  as  ferve  for  direction  of 
 Men. 
 
 ii.  All  things  (God  onely  accepted)  befides  the  Nature  which  they  have  in  them-  wherefbw 
 felves,  receive  externally  fome  Perfection  from  other  things,  as  hath  been  flievved.    In  g°4  **£  Jj, 
 fomuch,  as  there  is  in  the  whole  World  no  one  thing  great  or  fmall,  but  either  in  re-  Eher  made 
 fpectof  knowledge  or  of  ufe,  it  may  unto  our  Perfection  add  fomewhat.     And  what-  £n°.wn  fuch 
 foever  fuch  Perfection  there  is,  which  our  Nature  may  acquire,  the  fame  we  properly  Laws?""," 
 term  our  good,  our  Sever  aim  Good  or  Blejfednefi,  that  wherein  the  higheft  degree  of  ferve  for  Mens 
 all  our  Perfection  confifteth,"  that  which  being  once  attained  unto,  there  can  reft  no-  lllrertwn-' 
 thing  further  to  be  defired  -;  and  therefore  with  it  our  fouls  are  fully  content  and  fatisfied, 
 in  that  they  have,  they  rejoyce,  andthiift  for  no  more:    Wherefore  of  good  things 
 defired,  fome  are  fuch,  that  for  themfelves,  we  covet  them  not,  but  onely  becaufe  they 
 ferve  as  Inftruments  unto  that  for  which  we  are  to  feek :  Of  this  fort,  are  Riches :  An- 
 other kinde  there  is,  which  although  we  defire  for  it  felf,  as  Health,  and  Vertue,  and 
 Knowledge-,  neverthelefs,  they  are  not  the  laft  mark  whereat  we  aim,  but  have  their 
 further  end  whereunto  they  are  referred  :    So  as  in  them  we  are  not  fatisfied,  as  having 
 attained  the  utmoft  we  may,  but  our  defires  do  (till  proceed.     Thefe  things  are  linked, 
 and  as  it  were  chained  one  to  another.     We  labor  to  eat,  and  we  eat  to  live ,  and  we  live 
 to  do  good,  and  the  good  which  we  do,  is  as  feed  fown  with  reference  unto  a  future  Har-  Q^-f'J'hvrh 
 veft.  But  we  muft  come  at  the  length  to  fome  paufe :  For  if  every  thing  were  to  be  defired  tt\'besf™ 
 for  fome  other  without  any  flint,  there  could  be  no  certain  end  propofed  unto  our  actions,  flail  0/  the  i?i« 
 wemould  go  on  we  know  not  whither ;  yea,  whatfoeverwedo,  were  in  vain,  or  rather  '^/^^ 
 nothing  at  all  were  poflible  to  be  done.     For  as  to  take  away  the  firft  efficient  of  our 
 Being,  were  to  annihilate  utterly  our  perfons  5  fo  we  cannot  remove  the  laft  final  caufe 
 of  our  working,  but  we  ihall  caufe  whatfoever  we  work  to  ceafe.  Therefore  fomething 
 there  muft  be  defired  for  it  felf  fimply,  and  for  no  other :  That  is,  fimply  for  it  felf  de- 
 lirable,  unto  the  nature  whereof  it  is  oppofite  and  repugnant  to  be  defired,  with  relation 
 unto  any  other.   The  Ox  and  the  Afs  defire  their  food,  neither  propofe  they  unto  them- 
 felves any  end  wherefore ;  fo  that  of  them,  this  is  defired  for  it  felf.    But  why  1  By  rea- 
 fon  of  their  imperfection,  which  cannot  otherwife  defire  it  -7  whereas  that  which  is  de- 
 fired fimply  for  it  felf,  the  excellency  thereof  is  fuch  as  permitteth  it  not  in  any  fort  to  be 
 referred  unto  a  further  end.     Now  that  which  Man  doth  defire  with  reference  to  a  fur- 
 ther end,  the  fame  he  defiret  h  in  fuch  meafure  as  is  unto  that  end  convenient  •,  but  what 
 he  coveteth  as  good  in  it  felf,  towards  that  his  defire  is  ever  infinite.    So  that  unlefs  vide  Atifl.  e- 
 the  laft  good  of  all  which  is  defired  altogether  for  it  felf,  be  alfo  infinite  ^  we  do  evil  in  50l„&lM£°ph'. 
 making  it  our  end,  even  as  they  who  placed  their  felicity  in  wealth,  or  honor,  or  pleafure,  in  cap.*.  & 
 or  any  thing  here  attained,  becaufe  in  defiring  any  thing  as  our  final  perfection,  whichis  eap.4.'8s  cap. 
 not  fo,  we  do  amifs.  Nothing  may  be  infinitely  defired,but  that  good  which  indeed  is  in-  i 
 finite :  For  the  better,  the  more  defireable  5  that  therefore  moft  defireable,wherein  there 
 is  infinity  of  goodnefs:  So  that  if  any  thing  defireable  may  be  infinite,  that  muft  needs 
 be  the  higheft  of  all  things  that  are  defired.  No  good  is  infinite,  but  onely  God ;  there- 
 fore he  is  our  felicity  and  blifs  -,  moreover,defire  tendeth  unto  union  with  that  it  defireth. 
 It  then  in  him  webeblefled,  it  is  by  force  of  participation  and  conjunction  with  him. 
 Again,  it  is  not  the  pofTeffionof  any  good  thing,  can  make  them  happy  which  have  it, 
 unlefs  they  enjoy  the  things  wherewith  they  are  poflefled.  Then  are  we  happy  therefore, 
 when  fully  we  enjoy  God,  as  an  object  wherein  the  Powers  of  our  Souls  are  fatisfied, 
 even  with  everlafting  delight :    So  that  although  we  be  men,  yet  by  being  unto  God 
 united,  we  live  as  it  were  the  Life  of  God.    Happinefs  therefore  is  that  eftate  whereby  *  M'j,,(,  * 
 we  attain,  fo  far  as  poflibly  may  be  attained,  the  full  poffeffion  of  that  which  fimply  for  ]a  >xa.i™«  t$ 
 it  felf  is  to  bedefired,  andcontainethinitafter  an  eminent  fort,  thecontentationof  our  '#??  TJv£i?" 
 defires,  the  higheft  degree  of  all  our  Perfection.    Of  fuch  Perfection,  capable  we  are  ^,  vh\^, 
 not  in  this  life :  For  while  we  are  in  the  World,  we  are  fub  ject  unto  fundi  y  *  imperfecti-  ¥t'**"  \  ^ 
 ons,  grief  of  body,  defects  of  minde  5  yea,  the  beft  things  we  do,  are  painful,  and  the  ^v/™>- 
 
 ,  ___  Smv  en. 
 
 Ts  j  oii$a,A  et;a.5iJV,  juoawm  rgtS  To  ixcLytsw.     'AAivarw  x>  vl  tiyaSiy  crVsft;  rjtStipijHv  •?  i&yjittt  W)<*  3  vie**  ij£* 
 ru   Znat  tui   'us  esc  fxoi  /SctKofn  77  f  yv-Jnaf  n  o.')«.3-«,   077  afuv&Tvv  i&vu-jTi  c.y  i$  n'oaua  u)'   I  -J6  m^/j,Q-  iMK<»i/ji  »£* 
 ■  <?  ygxieti)  0  3  Zils  «.';«£*,  i)  t»  jjaSiy  $u,   Merc,  Tiif 
 
 H  %  esercife 
 
Z6  The  Firjl  "Bool^  of 
 
 exercife  of  them  grievous,  being  continued  without  intermiifion  5  foas  in  thofe  very 
 anions,  whereby  we  are  efpecial'y  perfected  in  this  life,  we  are  not  able  to  perfift  h  forced 
 we  are  with  very  wearinefs,  and  that  often,  to  interrupt  them :  Which  tedioufnefs,  can- 
 not fall  into  thofe  operations  that  are  in  the  ftate  of  blifs,  when  our  union  with  God  is 
 compleat.     Compleat  union  with  him,  muff  be  according  unto  every  power  and  faculty 
 of  our  mindes,  apt  to  receive  fo  glorious  an  object.     Capable  we  are  of  God,  both  by 
 Llnderftanding  and  Will :    By  Undemanding,  as  he  is  that  Soveraign  Truth,  which 
 comprehends  the  Rich  Treafures  of  all  Witdom:  By  Will,  as  he  is  that  Sea  of  Good- 
 nefs,  whereof,  whofo  tafteth,  fhall  thh  ft  no  more.     As  the  Will  doth  now  work  upon, 
 that  object  by  defire,  which  is  as  it  were  a  motion  towards  the  end  as  yet  unobtained,  {o. 
 likewife  upon  the  fame  hereafter  received,  it  fhall  work  alio  by  love.     Appetitus  inhian- 
 tis  fit  amor  fruentis-,  faith  St.  Auguftine.    The  longing  dtftofition  of  them  that  thir (I,  is 
 changed  into  the  (meet  affeclicnof  themthattafle,  andarereplenified.     Whereas  we  now 
 love  the  thing  that  is  good,  but  good  efpecially,  in  refpect  of  benefit  unto  us  •,  we  fliall 
 then  love  the  tiling  that  is  good,  onely  or  principally  for  the  goodnefs  of  beauty  in  it 
 felf.     The  Soul  being  in  this  fort,  as  it  is  Active,  perfected  by  love  of  that  infinite 
 good,  fhall,as  it  is  Receptive,  be  alio  perfected  with  thofe  Supernatural  Paflions  of  Joy, 
 Martha?.      Peace,  and  Delight :   All  this  endlefs  and  Everlafting.     Which  Perpetuity,  in  regard 
 Tbejafi'jbatt    thereof  our  Blelfednefs  is  termed  A  Crorvn  which  wither eth  not ,  doth  neither  depend 
 verUflhg!6'   upon  the  natuie  of  the  thing  it  felf,  nor  proceed  from  any  natural  neceffity  that  our 
 Match.  22.      Souls  fliould  fo  exercife  themfelves  for  ever  in  beholding  and  loving  God,  but  from  the 
 ^tle^An  ds   Willof  God,  which  doth  both  freely  perfect  our  nature  in  fo  high  a  degree,  andcon- 
 cfood.  tinue  it  fo  perfected.     Under  Man,  no  Creature  in  the  World  is  capable  of  felicity  and 
 
 2  Tim  4. 8.     kjjfs .  jjjjft    becaufe  their  chiefeft  Perfection  confifteth  in  that  which  is  beft  for  them, 
 ,*   "" '  *'      but  not"  in  that  which  is  fimply  belt,  as  ours  doth.   Secondly,  becaufe  whatfoever  Ex- 
 ternal Perfection  they  tend  unto,  it  is  not  better  then  themfelves,  as  ours  is.     How  juft 
 occafion  have  we  therefore  even  in  this  refpect  with  the  Prophet  to  admire  the  goodnefs 
 vfai. »,  0f  God  :  Lord,  what  is  man  that  thou  fhouldft  exalt  him  above  the  works  of  thy  hands, 
 
 fo  far  as  to  make  thy  felf  the  Inheritance  of  his  Reft,  and  the  Subftance  of  his  Felicity  i 
 Now,  if  men  had  not  naturally  this  defire  to  be  happy,  how  were  it  poffible  that  all 
 men  ihould  have  it  •".  All  men  have  :  Therefore  this  defire  in  Man  is  natural.  It  is  not 
 in  our  power  not  to  do  the  fame;  how  fliould  it  then  be  in  our  power  to  do  it  coldly 
 or  remifly  <  So  that  our  defire  being  natural ,  is  alio  in  that  degree  of  earneftnefs 
 whereunto  nothing  can  be  added.  And  is  it  probable  that  God  fliould  frame  the 
 Comment,  in  hearts  of  all  men  fo  defirous  of  that  which  no  man  may  obtain  i  It  is  an  Axiom  of  Na- 
 Mcr? 7' 2'  ture»  t^at  n^ural  defire  cannot  utterly  be  fruftrate.  This  defire  of  ours  being  natural, 
 fliould  be  fruftrate,  if  that  which  may  fatisfie  the  fame,  were  a  thing  impoflible  for 
 Man  to  afpire  unto.  Man  doth  feek  a  tripple  Perfection  •,  fiift,  a  fenfual,  confifting  in 
 thofe  things  which  very  life  it  felf  requireth,  either  as  necelTary  Supplements,  or  as 
 Beauties  and  Ornaments  thereof-,  then  an  Intellectual,  confifting  in  thofe  things  which 
 none  underneath  Man,  is  either  capable  of,  or  acquainted  with  ;  laftly,  a  Spiritual  and 
 Divine,  confifting  in  thofe  things  whereunto  we  tend  by  fupernatural  means  here,  but 
 cannot  here  attain  unto  them.  They  that  make  the  firft  of  thefe  three,  thefcopeof 
 Phil.  3. 19.  their  whole  life,  arefaidby  the  Apoftle  to  have  no  God,  but  onely  their  Belly,  to  be 
 earthly-minded  men.  Unto  the  fecond  they  bend  themfelves,  who  feek  efpecially 
 to  excel  in  all  fuch  Knowledge  and  Vertue  as  doth  moft  commend  Men.  To  this 
 branch  belongeth  the  Law  of  Moral  and  Civil  Perfection :  That  there  is  fomewhat 
 higher  then  either  of  thefe  two ,  no  other  proof  doth  need  then  the  very  Procefs  of 
 Mans  defire,  which  being  natural,  fhould  be  fruftrate,  if  there  were  not  fome  farther 
 thing  wherein  it  might  reft  at  the  length  contented,  which  in  the  former  it  cannot  do. 
 For  Man  doth  not  feem  to  reft  fatisfied,  either  with  fruition  of  thai  wherewith  his  life 
 is  prefei  ved,  or  with  performance  of  fuch  actions  as  advance  him  moft  defervedly  in 
 eftimation  -.,  but  doth  further  covet,  yea,  oftentimes  manifeftly  purfue  with  great  fedu- 
 lity  and  earneftnefs,  that  which  cannot  ftand  him  in  any  ftead  for  vital  ufe  5  that  which 
 exceedeth  the  reach  of  Senfe,  yea,  fomewhat  above  capacity  of  Reafon,  fomewhat 
 Divine  and  Heavenly ,  which  with  hidden  exultation,  it  rather  furmifeth  then  con- 
 ceiveth-,  fomewhat  it  feeketh,  and  what  that  is  directly,  it  knowethnot'j  yet  very 
 intentive  defire  thereof  doth  fo  incite  it,  that  all  other  knowa  delights  and  pleafures 
 
 are 
 
Ecclefiaslical  'Polity.  %n 
 
 are  laid  alide,  they  give  place  to  the  fearch  of  this  but  onely  fufpe&ed  defire.     If  the 
 Soul  of  Man  didferve  onely  to  give  him  Being  in  this  lire,  then  things  appertaining 
 unto  this  life,  would  content  him,  as  we  fee  they  do  other  Creatures  ;  which  Creatures 
 enjoying  what  they  live  by,  feek  no  further,  but  in  this  contentation  do  fhew  akinde 
 of  acknowledgment,  that  there  is  no  higher  good  which  doth  any  way  belong  unto 
 them.     With  us  it  is  otherwife :  For  although  the  Beauties,  Riches,  Honors,  Sciences, 
 Vermes,  and  Perfedions  of  all  Men  living,  were  in  the  prefent  pofleifion  of  one -,  yet 
 fomewhat  beyond  and  above  all  this,  there  would  ftillbe  fought  and  earneftly  thirfted 
 for.    So  that  Nature,  even  in  this  life,  doth  plainly  claim  and  call  for  a  more  Divine 
 Perfection,  then  either  of  thefe  two  that  have  been  mentioned.     This  laft  and  higheft 
 eftate  of  Perfection,  whereof  we  fpeak,  is  received  of  Men  in  the  nature  of  a  a  Re-  *  Matth.s.u. 
 ward.   Rewards  do  always  prefuppofe  fuch  duties  performed  as  are  rewardable  :  Our  S^f/' 
 natural  means  therefore  unto  Bleflednefs,  are  our  works  5  nor  is  it  poflible  that  Nature  i  "your  "£"4 
 mould  ever  finde  any  other  way  to  Salvation,  then  onely  this.     But  examine  the  works  " /ieavaj- 
 which  we  do,and  fince  the  firft  Foundation  of  the  W01  ld,what  one  can  lay,My  ways  are  fhiia.  ca^J.' 
 pure  f  Seeing  then  all  flelh  is  guilty  of  that  for  which  God  hath  threatned  eternally  to  Summa  mer-' 
 puniib,  what  poflibility  is  there  this  way  to  be  fayed?  There  refteth  therefore,  either  "rSamnr0 
 no  way  unto  Salvation,  or  if  any,  then  furely  a  way  which  is  Supernatural,  a  way  which  P" 
 could  never  have  entred  into  the  heart  of  man,  as  much  as  once  to  conceive  or  imagine, 
 if  God  himfelf  had  not  revealed  it  extraordinarily  :   For  which  caufe,  we  term  it  the 
 Myftery  or  Secret  way  of  Salvation.     And  therefore  St.  Ambrofe  in  this  matter  appeal- 
 ethjuftly  from  Man  toGod,  b  Cceli  myflerium  doceatme  Deus  qui  condidit,  non  homo  ^mbrof.con*    + 
 qui  feipjum  ignoravit :    Let  God  himfelf  that  made  me,  let  not  Man  that  knows  not  him-  c^igno  &  ex- 
 (elf,  he  my  infract  er  concerning  theMyflical  Way  to  Heaven.     c  When  Men  of  excellent  celkmiingc 
 mt  (faith  Lactantius)  had  wholly  betaken  themf elves  unto >fiudy,  after  far ewel  bidden  (T/oftrmT 
 unto  all  kin de,  as  well  of  private  as  publick  Action,  they  Jpared  no  labor  that  might  be  p^nims  didi- 
 (pent  in  the  fearch  of  Truth  ;  holding  it  a  thing  of  much  more  price,  to  feek  and  to  finde  diff<jntjjui?" 
 cut  thereafon  of  all  Affairs ,  as  well  Divine  as  Humane,  then  to  ftick  fafl  in  the  toil  0/poteracim- 
 piling  up  Riches, and  gathering  together  heaps  of  Honors.  Howbeit,they  both  did  fail  of  their  Pcndi  Xcon". 
 purpofe,  andgotnotjo  much  as  to  quit  their  charges ;  becaufe  Truth,  which  is  thefecret  of  the  "uT  fc'priwis 
 moft  High  Godywhofe  proper  handy-work  all  things  are,cannot  be  compared  with  that  wit  and  fcpubiicis  a<Si- 
 thofefenfes  which  are  our  own.     For  God  andManfbould  be  very  near  Neighbors,  if  Mans  on,bu0  ad  ,n.' 
 cogitations  were  able  to  take  a  furvey  of  the  Counfels  and  Appointments  of  that  Ma] e fly  un^ftudiura*' 
 Everlafting.     Which  being  utterly  impofibk,  that  the  Eye  of  Man  by  it  (elf  (Jwuld  look  contulfirunr, 
 into  the  bofom  of  Divine  Reajvn  :    God  did  not  fitffer  him,  being  de [irons  of  the  Light  of  "  'ii™efleCS 
 Wijdom,  to  fir  ay  any  longer  up  and  down;  and  with  bootleg  expence  of  travel,  to  wander  przdariushu. 
 in  darknef  that  had  no  paffage  to  get  out  by.  His  eyes  at  the  length  God  did  open,  and  be  (low  m4nar,um  di- 
 uponhim  the  knowledge  of  the  Truth  by  way  of  Donative,  tothe  end  that  Man  might  both  rcmminTerti. 
 be  clearly  convicted  of  folly  ;  and  being  through  Error  out  of the way,  have  the  path  that  Mr.eac  fciro 
 leadcth  unto  immortality  laid  plain  before  him.  Thus  far  Lattantius  Firmianus,  to /hew,  "^ftnien. 
 that  God  himfelf  is  the  Teacher  of  the  Tmth ,  whereby  is  made  known  the  Superna-  d's  opibus  auc 
 tural  way  of  Salvation,  and  Law  for  them  to  live  in  that  lhall  be  faved.   In  the  Natural  j1"mulabndi$. 
 Path  of  Everlafting  Life,  the  firft  beginning  is  that  ability  of  doing  good,  which  God  iwcre.  USScd" 
 in  the  day  of  Mans  Creation  endued  him  with  ;  from  hence  Obedience  unto  the  Will  nci"e  a'lePti 
 of  his  Creator,  abfolute  Righteoufnefs  and  Integrity  in  all  his  Anions  5  and  laft  of  all,  Soie^nS* 
 the  Juftice  of  God  rewarding  the  worthinefsof  his  deferts  with  the  Crown  of  Eternal  operam  hmul 
 Glory.     Had  Adam  continued  in  his  firft  eftate,  this  had  been  the  way  of  life  unto  him  ar^ue  in  J?? ri" 
 and  all  his  Pofterity.    Whereas  I  confefs  notwithftanding,  with  thed  wittieft  of  the  rum :  qj*6" 
 School-Divines,  that  if  we  fpeak  of  ftricl:  Juftice,   God  could  no  way  have  been  veriras iden, 
 bound  to  requite  Mans  labors  in  fo  large  and  ample  manner  as  Humane  Felicity  doth  im-  ^i  Dd^uiTe" 
 
 ..  cic  omnia,  in* 
 
 genio  ac  propnW  fcnfibus  non  poteft  comprehendi.     Alioquinihilinter  Deum  hominemquediflarer,  fi  confilia  &  difporirioncs    -h 
 illius  Majtftatis  aeterna'  cogitatio  aflequeretur  humana.    Q^od  quia  fieri  non  pntuic  ut  homini  per  feipfum  ratio  divina  notel'ce- 
 rer,  non  eft  patliis  Imminent  Deus  lumen  fapientije  requirentem  diutius  abrrrare,  acfmeullo  laborjs  etFcdtu  vagaii  per  tene- 
 bras  inextrica')iks.     Aperuit  oculos  ejus  aliquando,  &  notionem  veritatis  munus  funm  fecir,  ut  &  humaaam  fapientiam  nul- 
 lam  efle  monUrarer,  Scerranti  ac  vago  viam  confequendaimmortalitatis  oftenderet,  Lallant  lib.  i.  cap.  i.  d  Scor.lib.4. 
 
 Sent.  dift.  4 9.  6.  Loquendo  de  ftricta  juftiria,  Deus  nulli  noftrum  propter  qua>cun  que  merira  eft  debitor  perfe<3ionis  reddendo 
 tajnintinfac,  propter  iuiraoderatum  exceflum  illius  perfeftionis  ultra  ilia  merita.  Sed  efto  quod  ex  liberal-irate  fua  deter- 
 tninaflct  meritisionfeiTc  actum  tarn  perfeftum  tanquam  premium  tali  quidem  juftitia  qualit  decet  cum,  fciliccr  fupcrero- 
 gantis  in  grahniii :  Tamen  non  fequitur  ex  hocneccflirio,  quod  per  illam  juft  tiam  fie  reddenda  pcrfeiSio  pcrcnnii  anqmni 
 praeiHium,  imo  abundans  licrct  retributio  in  beacitudine  uniuj  momenti. 
 
 port; 
 
%$  The  Firft  "BooJ^of 
 
 port  *  in  as  much  as  the  dignity  of  this  exceedeth  fo  far  the  others  value.     Bat  be  ir, 
 that  God  of  his  great  Liberality  had  determined  in  lieu  of  Mans  endeavors  tobeftow 
 the  fame,  by  the  rule  of  that  Juftice  which  beftbefeemeth  him,  namely,  the  Juftice 
 of  one  that  requireth  nothing  mincingly,  but  all  with  prefTed,  and  heaped,  and  even 
 over-enlarged  meaiure-,  yet  could  it  never  hereupon  neceffaiily  be  gathered,  that  fuch 
 Juftice  fliould  add  to  the  nature  of  that  Reward,  the  property  of  everlafting  continu- 
 ance^ fithPofleffionof  Blifs,  thoughitlliouldbebut  for  a  moment,  were  an  abundant 
 retribution.     But  we  are  not  now  to  enter  into  this  confederation,  how  gracious  and 
 bountiful  our  good  God  might  ftill  appear  in  fo  rewarding  the  Sons  of  Men,  albeit  they 
 fliould  exactly  perform  whatfoever  duty  their  Nature  bindeth  them  unto.     Howfoever 
 God  did  propofe  this  Reward,  we  that  were  to  be  rewarded,  muft  have  done  that  which 
 is  required  at  our  hands  5  we  failing  in  the  one,  it  were  in  Nature  an  impoffibility  that 
 the  other  fhould  be  looked  for.    The  Light  of  Nature  is  never  able  to  finde  out  any  way 
 of  obtaining  die  Reward  of  Blifs,  but  by  performing  exactly  the  Duties  and  Works  of 
 Righteouinefs.     From  Salvation  therefore  and  Life,  all  fleili  being  excluded  this  way, 
 behold  how  the  Wifdom  of  God  hath  revealed  a  way  Myftical  and  Supernatural,  away 
 directing  unto  the  fame  end  of  life,  by  a  courfe  which  groundeth  it  felt"  upon  the  guilti- 
 nefs  of  fin,  and  through  fin,  defert  of  condemnation  and  death.     For  in.this  way,  the 
 firft  thing  is  the  tender  compaffion  of  God,  refpecting  us  drowned  and  fwallowed  up  in 
 mifery:  The  next  is  Redemption  out  of  the  fame,  by  the  precious  Death  and  Merit  of 
 John  14. 6.     a  Mighty  Saviour,  which  hath  witnelTed  of  himf elf,  faying,  I  am  the  Way,  the  way 
 that  leadeth  us  from  mifery  into  blifs.     This  Supernatural  Way  had  God  in  himfelf 
 prepared  before  all  Worlds.     The  way  of  Supernatural  Duty  which  to  us  he  hath  pre- 
 fcribed,  our  Saviour  in  the  Gofpel  of  St.  $ohn  doth  note,  terming  it  by  an  excellency, 
 John  6.  z$.      The  Work  of  God  :    This  is  the  work  of  God,  that  ye  believe  in  htm  whom  he  hathfent. 
 Not  that  God  doth  require  nothing  unto  happinefs  at  the  hands  of  men,  faving  onely 
 a  naked  belief  (for  Hope  and  Charity  we  may  not  exclude  5 )    but  that  without  belief, 
 all  other  things  are  as  nothing,  and  it  the  ground  of  thofe  other  Divine  Vertues.  Con- 
 cerning Faith,  the  principal  object  whereof  is,  that  Eternal  Verity  which  hath  difcover- 
 ed  the  Treafures  of  hidden  Wifdom  in  Chrift.    Concerning  Hope,  the  higheft  ob- 
 ject whereof,  is  that  Everlafting  Goodnefs  which  in  Chrift  doth  quicken  the  dead.  'Con- 
 cerning Charity,    the  final  object  whereof  is,  that  incomprehenfible  Beauty  which 
 fhineth  in  the  countenance  of  Chrift  the  Son  of  the  Living  God.     Concerning  thefe 
 Vertues,  the  firft  of  which  beginning  here  with  a  weak  apprehenfion  of  things  not  feen, 
 endeth  with  the  intuitive  Vifion  of  God  in  the  World  to  come  •,  the  fecond  beginning 
 here  with  a  trembling  expectation  of  things  far  removed,  and  as  yet  but  onely  heard  of, 
 endeth  with  Real  and  Actual  Fruition  of  that  which  noTonguecanexprefs?  the  third 
 beginning  herewith  a  weak  inclination  of  heart  towards  him,  unto  whom  we  are  not  able 
 to  approach,  endeth  with  endlefs  Union  •,  the  myftery  whereof  is  higher  then  the  reach 
 of  the  thoughts  of  Men.     Concerning  that  Faith,  Hope,  and  Charity,  without  which, 
 there  can  be  no  Salvation  •,  was  there  ever  any  mention  made  favirig  onely  in  that  Law 
 which  God  himfelf  hath  from  Heaven  revealed  C   There  is  not  in  the  World  a  fyllable 
 muttered  with  certain  truth  concerning  any  of  thefe  three,  more  then  hath  been  fuper- 
 naturally  received  from  the  Mouth  of  the  Eternal  God.     Laws  therefore  concerning 
 thefe  things  are  Supernatural ,    both  in  refpect  of  the  manner  of  delivering  them  ,, 
 which  is  Divine •,  and  alfo  in  regard  of  the  things  delivered,  which  arefuch  as  have 
 not  in  Nature  any  caufe  from  which  they  flow,  but  were  by  the  voluntary  appoint- 
 ment of  God  ordained,  befides  the  courfe  of  Nature,  to  rectifie  Natures  obliquity 
 withal. 
 ThecauCewhy         i2<  When  Supernatural  Duties  are  necelTarily  exacted,  Natural  are  not  rejected 
 SiSiSSf  asneedlefs".    The  Lawof  God  therefore  is,  though  principally  delivered  for  inftruction 
 Laws  are  fee    in  the  one,  yet  fraught  with  Precepts  of  the  other  alfo :    The  Scripture  is  fraught  even 
 down  in  holy  vvita  Lavvs  0f  Nature,  infomuch  that  *  Gratian  defining  Natural  Right  (whereby  is 
 *Cjusna7ura!e  meant  £^e  i'ight,which  exacteth  thofe  general  duties  that  concern  men  naturally,  even  as 
 '<ti  qimd  in      they  are  men)  termeth  Natural  Right,  that  which  the  Books  of  the  Law  and  the  Gofpel 
 'df  &cEv*in    do  conta^n«   Neither  is  it  vain,  that  the  Scripture  aboundeth  with  fo  great  ftore  of  Laws 
 fur'pagTdw"  inthiskinde  :    For  they  are  either  fuch  as  we  of  our  felves  could  noteafily  have  found 
 out,  and.  then  the  benefit  is  not  fmall,  to  have  them  readily  fet  down  to  our  hands  5  or 
 
 a 
 
EcclefiaBical  'Polity.  %y 
 
 non 
 
 if  they  be  fo  clear  and  manifeft,  that  no  man  endued  with  Reafon  can  lightly  be  ignorant 
 of  them,  yet  the  Spirit,  asnt  were,  borrowing  them  from  the  School  of  Nature,  as 
 ferving  to  prove  things  lefs  manifeft,  and  to  enduce  a  perfwafion  of  fomewhat  which  • 
 were  in  ic  felt  more  hard  and  dark,  unlefs  it  fhould  in  fuch  fort  be  cleared,  the  very 
 applying  of  them  unto  cafes  particular,  is  not  without  moft  lingular  ufe  and  profit 
 many  ways  for  mens  inftrucf  ion.     Befides,  be  they  plain  of  themfelves  or  obfcure,  the 
 evidence  of  Gods  own  teftimony  added  unto  the  natural  alien  t  of  Reafon,  concerning 
 the  certainty  of  them,  doth  not  a  little  comfort  and  confirm  the  fame.    Wherefore,  in 
 as  much  as  our  actions  are  converfant  about  things  befet  with  many  circumftances,  which 
 caufe  men  of  fundry  wits,  to  be  alfo  of  fundry  judgments  concerning  that  which  ought 
 to  be  done:  Requiiit  it  cannot  but  feem  the  Rule  of  Divine  Law  fhould  herein  help 
 our  imbecillity,  that  we  might  the  more  infallibly  underftand  what  is  good,  and  what 
 evil.     The  firft  principles  of  the  Law  of  Nature  are  eafie  ;  hard  it  were  to  finde  men 
 ignorant  of  them  :  But  concerning  the  duty  which  Natures  Law  doth  require  at  the  *  -  f  h  ..s 
 hands  of  Men  in  a  number  of  things  particular ,  fo  *  far  hath  the  Natural  Underftand-  fecund  io'n- 
 ing  even  of  fundry  whole  Nations  been  darkned,  that  they  have  not  difcerned,  no,  not  tra  Avt>'°-  .. 
 grofs  iniquity  to  be  fin.     Again,  being  fo  prone  as  we  are  to  fawn  upon  our  felves,  and  quomodT"" 
 to  be  ignorant  as  much  as  may  be  or  our  own  deformities,  without  the  feeling  Senfe  fum  obinh 
 whereof  we  are  moft  wretched  ^  even  fo  much  the  more,  becaufe  not  knowing  them,  ^re'iien^n- 
 we  cannot  as  much  as  defire  to  have  them  taken  away :  How  fhould  our  feftered  lores  be  dlftedlmquc 
 cured,  but  that  God  hath  delivered  a  Law  asfliarpas  the  two-edged  fword,  piercing  negicftum 
 She  very  clofeft  and  moft  unfearchable  corners  of  the  heart,  which  the  Law  of  Nature  EhenT«v«& 
 can  hardly,  Humane  Laws  by  no  means  poffibly  reach  unto  ?  Hereby  we  know  even  fe-  &  Thebaai  ob 
 cret  concupifcence  to  be  fin,  and  are  made  fearful  to  offend,  though  it  be  but  in  a  wan-  mSs^iTrc 
 dring  cogitation.     Finally,  of  thofe  things  which  are  for  direction  of  all  the  parts  of  impu'dentem^ 
 our  life  needful,  and  not  impoffible  to  be  difcerned  by  the  Light  of  Nature  it  felf5  are  &COIUrana- 
 there  not  many  which  few  mens  natural  capacity,  andfome  which  no  mans  hath  been  rcde'&'uuiii't^- 
 able  to  finde  out  ?  They  are,  faith  St.  Jtigufline,  but  a  few,  and  they  endued  with  great  cxercerc  pu- 
 ripenefs  of  wit  and  judgment,  free  from  all  fuch  affairs  as  might  trouble  their  Medita-  "^hlc'omT" 
 tions,  inftructed  in  the  fharpeft  and  thefubtileft  points  of  Learning,  who  have,  and  ninoperpe- 
 that  very  hardly,  been  able  to  finde  out  but  onely  the  Immortality  of  the  Soul.     The  [rar?nr;  ,ctiain 
 Refurre&ion  of  theFlefb,  what  Man  did  ever  at  any  time  dream  of,  having  not  heard  mifcufrc.^vi- 
 it  otherwife,  then  from  the  School  of  Natures   Whereby  it  appeareth,  how  much  we  dc  Th-  '2-q- 
 are  bound  to  yield  unto  our  Creator,  the  Father  of  all  Mercy,  Eternal  Thanks,  for  that  nnunijffc  co* 
 he  hath  delivered  his  Law  unto  the  World  <  a  Law  wherein  fo  many  things  are  laid  rnpta  fuit  a- 
 open,  clear,  and  manifeft-  asaLight,  which  otherwife  would  have  been  buried  in  dark-  £"*  Gerraa" 
 nefs,  not  without  the  hazard  ^  or  rather  not  with  the  hazard,  but  with  the  certain  lofs  of  cinium'  non°" 
 infinite  thoufandsot  Souls,  moft  undoubtedly  now  faved.     We  fee  therefore  that  our  rePu"r-nc 
 loveraign  good  is  defired  naturally,  that  God  the  Author  of  that  natural  defire,  had  ^^ura' 
 appointed  natural  means  whereby  to  fulfil  it  5  that  Man  having  utterly  difabled  his  Na-  Am  quifqms 
 ture  unto  thofe  means,  hath  had  other  revealed  from  God,  and  hath  received  fromHea-  ^V^F3' 
 vena  Law  to  teach  him,  how  that  which  is  defired  naturally,  muft  now  fupernaturally  &  ver.  tea. 
 be  attained.    Finally,  we  fee,  that  becaufe  thofe  latter  exclude  not  the  former  quite  and  °^i5  nefela<;  . 
 clean  as  unneceflary,  therefore  together  with  fuch  Supernatural  duties  as  could  not  pof-  tx'convJmar'" 
 fibly  have  been  otherwife  known  to  the  World,  the  fame  Law  that  teacheth  them,  auc  ignorer ' 
 teacheth  alfo  with  them  fuch  Natural  duties,  as  could  not  bv  Light  of  Nature  eafily  Tli  (iuodr'l>l 
 
 ,  ,  3  '        O  /   fun  nonvulr, 
 
 have  been  known.  aliis  mmi'me 
 
 dcbe.1t  facere? 
 At  veroubi  naturalis  lex  evannit  opprefTa  confuetuline  dtlinquendi,  tunc  opnrtwit  maniftffari  fcripris,  ut  Dei  judicium 
 oinnes  auilirent  :  Non  qi.6.1  penitus  oblirerata  eft,  fed  quia  maxima  ejus  audio  iate  careba't,  icTolblarriz  Cludebatur  timor 
 DeiiTterris  non  erat,  forricatio  operabatur,  circa  rem  proximi  avida  erat  concupifcenria.  Data  ergo  lex  eft,  urquarfcie- 
 bantui  authoritatem  lube.ent,  &  qua;  latere ccepcrant,manifcl\arentur. 
 
 i  j .  In  the  firft  Age  of  the  World,  God  gave  Laws  unto  our  Fathers,  and  by  rea-  The  benefit  of 
 fun  of  the  number  of  their  days ,  their  memories  ferved  in  ft'ead  of  Books  -7  whereof  ^ving  Dii,I°c 
 the  manifold  imperfaftions  and  defedfs  being  known  to  God,  he  mercifully  relieved 
 the  fame,  by  often  putting  them  in  minde  of  that  whereof  it  behoved  them  "tobefpe- 
 cfafly  mindful.  In  which  refpeel;,  we  fee  how  many  times  one  thing  hath  been  iterated 
 unto  fundry,  even  of  thebeft  and  wifeftamongft  them.  After  that  the  lives  of  Men 
 wereihortned,   means  more  durable  to  preferve  the  Laws  of  God  from  oblivion  and 
 
 corruption 
 
3o  The  Firfi  cBoo{  of 
 
 corruption  grew  in  ufe,  not  without  precife  direction  from  God  himfelf.    Firft  therefore 
 EKod.24.4.    of  Mofes  it  is  faid,  that  he  wrote  all  the  words  of  God  $  not  by  his  own  private  motion 
 Hof.8. 12.      and  device:  For  God  taketh  this  ad  to  himfelf,  /  have  written.     Furthermore,  were 
 not  the  Prophets  following,  commanded  alfo  to  do  the  like  if  Unto  the  holy  Evangelift 
 Apoci.  11.     St.  $ohn,  how  often  exprefs  charge  is  given,  Scribe,  write  thefe  things  ?    Concerning 
 Anguih  \\b.\.    trie  reft  of  our  Lords  Difciples,  the  words  of  St.A»guftine  are,  grndquidille  de/n% 
 deConf.  E-    fact  is  &  diclis  mslegere  voluit,  hoc  (cribendum  Hits  tanquam  fuis  manibm  imperavit, 
 ^ng.  cap.uk.  ^QV!  aithough  we  do  not  deny  it  to  be  a  matter  meerly  accidental  unto  the  Law  of 
 God  to  be  written  •,  although  writing  be  not  that  which  addeth  authority  andftrength 
 -     thereunto :  Finally,  though  his  Laws  do  require  at  our  hands  the  fame  obedience,  hovv- 
 foever  they  be  delivered  ;  his  providence  notwithftanding,  which  hath  made  principal 
 choice  of  this  way  to  deliver  them  ,  who  feeth  not  what  caufe  we  have  to  admire  and 
 magnifie  i     The  Angular  benefit  that  hath  grown  unto  theW,orld  by  receiving  the 
 Laws  of  God,  even  by  his  own  appointment  committed  unto  writing,  we  are  not  able 
 to  efteem  as  the  value  thereof  deferveth.    When  the  queftion  therefore  is,  whether 
 we  be  now  to  feek  for  any  revealed  Law  of  God,  otherwhere  then  onely  in  the  Sacred 
 Scripture-,  whether  we  do  now  ftand  bound  in  the  fight  of  God  to  yield  to  Traditions 
 urged  by  the  Church  of  Rome,  the  fame  obedience  and  reverence  we  do  to  his  Writ- 
 ten Law,  honoring  equally,  and  adoring  both  as  Divine  c  Our  anfwer  is,  No.  They 
 that  fo  earneftly  plead  for  the  Authority  of  Tradition,  as  if  nothing  were  more  fafely 
 conveyed,  then  that  which  fpreadethit  felf  by  report,  and  defcendethby  relation  of 
 former  Generations ,   unto  the  Ages  that  fucceed ,    are  not  all  of  them  ( furely  a 
 miracle  it  were,  if  theyfhould  be)  fofimple,  as  thus  to  perfwade  themfelves5  how- 
 foever,  if  the  Ample  were  fo  perfwaded,  they  could  be  content  perhaps  very  well  to 
 enjoy  the  benefit ,    as  they  account  it ,  of  that  common  Error.     What  hazard  the 
 Truth  is  in,  when  it  pafleth  through  the  hands  of  report,  how  maimed  and  deformed 
 it  becometh-,  they  are  not,  they  cannot  poflibly  be  ignorant.    Let  them  that  are  in- 
 deed of  this  minde  ,    confider  but  onely   that  little  of  things  Divine  ,   which  the 
 *  1  mean       *  Heathen  have  in  fuch  fort  received.     How  miferablehad  the  State  of  the  Church 
 caiOfMa"«0rs"   °^  God  been  l°n§  ere  tn's '   ^  wanting  the  Sacred  Scripture,  we  had  no  Record  of 
 concerning     his  Laws,  but  onely  the  memory  of  man,  receiving  the  fame  by  report  and  relation 
 the  ancienc    from  \^[s  predeceffors i   By  Scripture,  it  hath  in  the  Wifdom  of  God,  feemedmeet 
 fiiTwothi,     to  deliver  unto  the  World  much,  but  perfonally  expedient  to  be  pra&ifed  of  certain 
 the  Deluge,     men  .    many  deep  and  profound  points   of  Doctrine,    as  being  the  main  original 
 A^XtheChii-  ground  whereupon  the  Precepts  of  duty  depend-,    mmy  Prophecies ,  the  clear  per- 
 AxtnoUfrads  formance  whereof  might  confirm  the  World  inbelief  of  things  unfeen-,  many  Hifto- 
 deiiverance     rjes  t0  ferve  as  Looking- glafTes  to  behold  the  Mercy,  the  Truth,  the  Righteoufnefs 
 the'  life  an>i?f'  of  God  towards  all  that  faithfully  ferve,  obey  and  honor  him ;  yea,  many  intireMedi- 
 doings  of  mo   tations  of  Piety ,  to  be  as  Patterns  and  Precedents  in  cafes  of  like  Nature  $    many 
 (ain^wkhS  things  needful  for  Explication,  many  for  Application  unto  particular  occafions,  fuch 
 like':  Theccr-  as  the  Providence  of  God  from  time  to  time  hath  taken,  to  have  the  feveral  Books 
 Ufocoffc-    °£  nis  noly  Ordinance  written.     Be  it  then,  that  together  with  the  principal  necef- 
 iivercd°in       fary  Laws  of  God,  there  are  fundry  other  things  written,  whereof  we  might  haply  be 
 iu.iy  Scrip-     ignoranrj  and  yet  be  faved  :   What  f  fhall  we  hereupon  think  them  needlefs^  ilia] L 
 Kwn0f ' K  we  efteem  them  as  riotous  Branches,  wherewith  we  fometimes  behold  moft  -pleafant 
 which  had      Vines  overgrown  ?    Surely,  no  more  then  we  judge  our  hands  or  our  eyes  fuper- 
 ^/Tei'o-t!  fo  fluous,  or  what  part  foever,  which  if  our  Bodies  did  want,  we  might  notwithftand- 
 in-.ermingied  ing  any  fuch  defect,  retain  ftill  the  compleat  Being  of  Men.     As  therefore  a  compleat 
 W^ti«bUch«  Man  is  neither  deftitute  of  any  part  neceflary,  ancthath  fome  parts,  whereof,  though 
 the"  m'fi ' '  "  the  want  could  not  deprive  him  of  his  eftence,   yet  to  have  them,  ftandeth  him  in  fin- 
 which  remain-  gular  ftead  in  refpect  of  the  fpecial  ufes  for  which  theyfeive:  Inlikefort^  allthofe 
 "J VSnlTtS  writings  which  contain  in  them  the  Law  of  God,  all  thofe' venerable  Books  of  Scripture, 
 flrw  of  dark  all  thofe  Sacred  Tomes  and  Volumes  of  holy  Writ;  they  are  with  fuch  abfolute  per- 
 (w°!  where  fection  framed,  that  in  them  there  neither  wanteth  any  thing,  the  lack  whereof  might 
 f.MTC  part  of  deprive  us  of  life-,  nor  any  thing  in  fuch  wife  aboundeth,  that  as  being  fuperfluous, 
 the  Tnuh      unfruitful,  and  altogether  needlefs,  we  fhould  think  it  nolofs  or  danger  at  all,  if  we 
 
 hath  gone.         j-j  •  ° 
 
 did  want  it. 
 
 14,  At- 
 
EcclefiaHical  Tdity,  <u 
 
 14.    Although  the  Scripture  of  God  therefore  be  ftored  with  infinite  variety  of  The  fbffiaea- 
 matcerinallkindes,  although  it  abound  with  all  forts  of  Laws,  yet  the  pi  incipal  intent  c>'ofScr,p- 
 of  Scripture  is  to  deliver  the  Laws  of  Duties  Supernatural.    Oftentimes  it  hath  been  in  S™r«  ShS 
 very  folemn  manner  difputed,  whether  all  things  necefTary  unto  falvation,  be  neceiTarily  ic  w"  inftitu- 
 fet  down  in  the  holy  Scriptures,  or  no.    If  we  define  that  necefTary  unto  falvation    ,7l* 
 whereby  the  way  to  falvation  is  many  iort  made  more  plain,  apparent  and  eafie  to  be  ,tio  iupern«u. 
 known  5    then  is  there  no  part  of  true  Philofophy,  no  Art  of  account,  no  kindeof  ralls.nt«<fr- 
 Science,  rightly  fo  called^  but  the  Scripture  muft  contain  it.     If  onely  thofe  things  be  KiSSS  *' 
 necefTary,  as  furely  none  elfe  are,  without  the  knowledge  and  pradife  whereof,  it  is  not  trJ^i[a  in  ra- 
 the will  and  pleaiure  of  God  to  make  any  ordinary  grant  of  falvation-,  it  may  be  not-  Thifqoeffio 
 withftanding,  and  oftentimes  hath  been  demanded,  how  the  Books  of  holy  Scripture  propofed  by 
 contain  in  them  allneceffary  things,  when  of  things  necefTary  the  very  chief  is  to  know  £"""'  is  af" 
 what  Books  we  are  bound  to  efteem  holy  ;  which  point  is  confeft  impoiTible  for  the  concluded! 
 Scripture  it  felf  to  teach.     Whereunto  we  may  anfwer  with  tiuth,  that  there  is  not  in 
 the  World  any  Art  or  Science,  which  propofing  unto  it  felf  an  end  (as  everyone  doth 
 fome  end  or  other)  hath  been  therefore  thought  defective,  if  it  have  not  delivered  Am- 
 ply whatfoever  is  needful  to  the  fame  end  -  but  all  kindes  of  knowledge  have  their  cer- 
 tain bounds  and  limits  5   each  of  them  prefuppofeth  many  necefTary  things  learned  in 
 other  Sciences,  and  known  beforehand.     He  that  fhould  take  upon  him  to  teach  men 
 how  to  be  eloquent  in  pleading  caufes,  muft  needs  deliver  unto  them  whatfoever  Pre- 
 cepts are  requifite  unto  that  end  ;  otherwife  he  doth  not  the  thing  which  he  taketh  up- 
 on him.    Seeing  then  no  man  can  plead  eloquently,  unlefs  he  be  able  firft  to  fpeak  5  it 
 followeth,  that  ability  of  fpeech  is  in  this  cafe  a  thing  moft  necefTary.   Notwithftand- 
 ing  every  man  would  think  it  ridiculous,  that  he  which  undertaketh  by  writing  to  in- 
 ftruct.  an  Orator,  fhould  therefore  deliver  all  the  Precepts  of  Grammar;  becaufe  his 
 Profeffion  is  to  deliver  Precepts  necefTary  unto  eloquent  fpeech  5  yet  fo,  that  they 
 which  are  to  receive  them  be  taught  beforehand,  fo  much  of  that  which  is  thereunto 
 necelTary,  as  comprehended:  the  skill  of  fpeaking.     In  like  fort,  albeit  Scripture  do 
 profefs  to  contain  in  it  all  things  which  are  necefTary  unto  falvation  5  yet  the  meaning 
 cannot  be  fimply  of  all  things  which  are  necefTary,  but  all  things  that  are  necefTary  in 
 fome  certain  kinde  or  form  -,  as  all  things  that  are  necefTary,  and  either  could  not  at  all 
 or  could  not  eafily  be  known  by  the  light  of  Natural  difcourfe  ;  all  things  which  are 
 necefTary  to  be  known,  that  wemaybefaved  5   but  known  with  prefuppofal  of  know- 
 ledge, concerning  certain  Principles ,  whereof  it  receiveth  us  already  perfwaded,  and      ■ 
 then  inftrucleth  us  in  all  the  refidue  that  are  necefTary :  In  the  number  of  thefe  Principles, 
 one  is  the  Sacred  Authority  of  Scripture.     Being  therefore  perfwaded  by  other  means, 
 that  thefe  Scriptures  are  the  Oracles  of  God,  themfelves  do  then  teach  us  the  reft,  and 
 lay  before  us  all  the  duties  which  God  reqiireth  at  our  hands,  as  necefTary  unto  falvation. 
 Further,  there  hath  been  fome  doubt  likewife,  whether  containing  in  Scripture,  do  im- 
 port exprefs  fetting  down  in  plain  terms,  or  elfe  comprehending  in  fuch  Tort,  that  by  rea- 
 fon  we  may  from  thence  conclude  all  things  which  are  necefTary.    Againft  the  former  of 
 thefe  two  conftruttions,  inftance  hath  fundiy  ways  been  given.     For  our  belief  in  the 
 Trinity,  tjie  Co-eternity  of  the  Son  of  God  with  his  Father,  the  proceeding  of  the 
 Spirit  from  the  Father  and  the  Son,  the  duty  of  Baptizing  Infants  :  Thefe,  with  fuch 
 other  principal  points,  theneceffity  whereof  is  by  none  denied,  are  notwithstanding  in 
 Scripture  no  whereto  be  found  by  exprefs  literal  mention,  onely  deduced  they  are  out 
 of  Scripture  by  collection.     This  kinde  of  comprehenfion  in  Scripture,  being  therefore 
 received,  ftill  there  is  no  doubt,  how  far  we  are  to  proceed  by  collection,  before  the  full 
 and  compleat  meafure  of  things  necefTary  be  made  up.    For  let  us  not  think,  that  as  long 
 as  the  World  doth  endure ,  the  wit  of  man  fliall  be  able  to  found  the  bottom  of  that 
 which  may  be  concluded  out  of  the  Scripture  3  efpecially,  if  things  contained  by  col- 
 lection do  io  far  extend,  as  to  draw  in  whatfoever  may  be  at  any  time  out  of  Scripture, 
 but  probably  and  conje&urally  furmized.  But  let  necef  fary  collection  be  made  requifite, 
 and  we  may  boldly  deny,  that  of  all  thofe  things  which  at  this  day  are  with  fo  great 
 neceflity  urged  upon  this  Church,  under  the  name  of  Reformed  Church  DiTcipline, 
 there  is  any  one  which  their  Books  hitherto  have  made  manifeft  to  be  contained  in  the 
 Scripture.     Lec^Bem,  if  they  can,  alledge  but  one  properly  belonging  to  their  caufe, 
 and  not  common  to  them  and  us,  and  fliew  the  deduction  thereof  out  of  Scripture  to  be 
 
 I  necefTary, 
 
?I  The  Firfi  \Boo{  of 
 
 neceflary.  It  hath  been  already  fhewed,  how  all  things  neceflary  unto  falvation,  in  fuch 
 fort  as  before  we  have  maintained,  mull:  needs  be  poflible  for  men  to  know;  and  that 
 many  things  are  in  fuch  fort  neceflary,  the  knowledge  whereof  is  by  the  light  of  Na- 
 ture impoflible  to  be  attained.  Whereupon  it  followeth,  that  either  all  flefli  is  excluded 
 from  poffibility  of  falvation,  which  to  think  were  moft  barbarous  -7  or  elfe,  that  God 
 hath  by  fupernatural  means  revealed  the  way  of  life  fo  far  forth  as  doth  fuffice.  For  this 
 caufe  God  hath  fo  many  times  and  ways  fpoken  to  the  fons  of  men  :  Neither  hath  he 
 by  fpeech  onely,  but  by  writing  alfo  inftru&ed  and  taught  his  Church.  The  caufe  of 
 writing  hath  been,  to  the  end  that  things  by  him  revealed  unto  the  World,  might  have 
 the  longer  continuance ,  and  the  greater  certainty  of  aflurance  -,  by  how  much  that 
 which  ftandeth  on  Record,  hath  in  both  thofe  refpe&s  preheminence  above  that  which 
 pafleth  from  hand  to  hand,  and  hath  no  Pens,  but  the  Tongues-,  no  Book,  but  the  ears 
 of  Men  to  record  it.  The  feveral  Books  of  Scripture  having  had  each  fome  feveral  oc- 
 cafion  and  particular  purpofe,  which  caufed  them  to  be  written  ;  the  Contents  thereof, 
 are  according  to  the  exigence  of  that  fpecial  end  whereunto  they  are  intended.  Here- 
 upon it  groweth,  that  every  Book  of  holy  Scripture  doth  take  out  of  allkindesof  truth, 
 
 «Ephef.  5.29.  a  Natural,  bHiftorical, c  Foreign, ,1  Supernatural,  lb  much  as  the  matter  handled  re- 
 
 b  2  Tim.?  8.   qUiretn>     Now  for  as  much  as  there  have  been  Reafons  alledged  fufficientto  conclude, 
 
 rflpct.i".  that  all  things  neceflary  unto  falvation  muft  be  made  known,  and  that  Godhimfelf 
 hath  therefore  revealed  his  Will,  becaufe  otherwifemen  could  not  have  known  fo  much 
 as  is  neceflary  •,  his  furcealing  to  fpeak  to  the  World,  fince  the  publishing  of  the  Gofpel 
 of  Jefus  Chrift.,  and  the  delivery  of  the  fame  in  writing,  is  unto  us  a  manifeft  token  that 
 the  way  of  falvation  is  now  fufficiently  opened,  and  that  we  need  no  other  means  for 
 our  full  inftru&ion,  then  God  hath  already  furmlhed  us  withal.     The  main  drift  of  the 
 
 johni3. 51.  whole  New  Teftament,  is  that  which  St.  $obn  fetteth  down  as  the  purpofe  of  his  own 
 Hiftory,  Thefe  things  are  written,  that  ye  might  believe,  that  ^efm  is  chrift  the  Son  of 
 God,  and  that  in  believing,  ye  might  have  life  through  his  Name.     The  drift  of  the  Old, 
 
 2  Tim  2. 1 5  that  which  the  Apoftle  mentioneth  to  Timothy,  The  holy  Scriptures  are  able  to  make  thee 
 wife  unto  falvation.  So  that  the  general  end,  both  of  Old  and  New,  is  one  5  the  differ- 
 ence between  them  confifting  in  this,  That  the  Old  did  makewife  by  teaching  falvation 
 through  Chrift  that  Ihould  come  ;  the  New,  by  teaching  that  Chrift  the  Saviour  is 
 come  •  and  that  Jefus  whom  the  Jews  did  crucifie,  and  whom  God  did  raife  again  from 
 the  dead  is  he.  When  the  Apoftle  therefore  affirmeth  unto  Timothy,  that  the  Old 
 was  able  to  make  him  wife  to  falvation,  it  was  not  his  meaning,  that  the  Old  alone  can 
 do  this  unto  us,  which  live  fithence  the  publication  of  the  New.     For  he  fpeaketh  with 
 
 2Ti  ,  prefuppofalof  the  Doctrine  of  Chrift,  known  alfo  unto  Timothy  -,  and  therefore  firft  it 
 is  faid  Continue  thou  in  thofe  things  which  thou  haft  learned,  and  art  perfwaded,  knowing  of 
 whom  thou  haft  been  taught  them.     Again,  thofe  Scriptures  he  granteth,    were  able  to 
 
 Vtrf.  1 5.  make  him  wife  to  falvation  •,  but  he  addeth,  through  the  Faith  which  is  in  Chrift.  Where- 
 fore without  the  Do&rine  of  the  New  Teftament,  teaching  that  Chrift  hath  wrought 
 the  Redemption  of  the  World ;  which  Redemption  the  Old  did  forefhew  he  Ihould 
 work  -  it  is  not  the  former  alone,  which  canon  our  behalf,  perform  fo  much  as  the  A- 
 poftle  doth  avouch,  who  prefuppofeth  this,  when  he  magnifieth  that  fo  highly.  And 
 as  his  words  concerning  the  Books  of  ancient  Scripture,  do  not  take  place,  but  with 
 prefuppofal  of  the  Gofpel  of  C  hrift  embraced  h  fo  our  own  words  alfo,  when  we  extol 
 thecompleat  fufliciency  of  the  whole  intire  Body  of  the  Scripture,  muft  in  like  fore 
 be  underftood  with  this  caution,  That  the  benefit  of  Natures  Light  be  not  thought 
 excluded  as  unneceffary,  becaufe  the  neceflity  of  a  Diviner  Light  is  magnified.  There 
 isinScriprure  therefore  no  defect,  but  that  any  man,  what  place  or  calling  foever  he 
 hold  in  the  Church  of  God,  may  have  thereby  the  light  of  his  Natural  Underftanding 
 fo  perfeded,  that  the  one  being  relieved  by  the  other,  there  can  want  no  part  of  need- 
 ful inftiu&ion  unto  any  good  work  which  God  himielf  requireth,  be  it  Natural,  or 
 Supernatural,  belonging  limply  unto  men,  as  men-,  or  unto  men,  as  they  are  united  in 
 whatfoever  kinde  of  Society.  It  fufficeth  therefore,  that  Nature  and  Scripture  do  ferve 
 in  fuch  full  fort,  that  they  both  joyntly,  and  not  feverally  either  of  them,  be  fo  com-- 
 pleat,  that  unto  Everlafting  felicity,  we  need  not  the  knowledge  of  any  thing  more  then 
 thefe  two  may  eafily  furnifh  our  mindeswith  on  all  fides:  And  theftfore  they  which 
 adde  Traditions,  as  apart  of  Supernatural  neceflary  Truth,  have  not  the  Truth,  but 
 
 are 
 
EcdefiMlcd  Tolity.  33 
 
 are  in  Error  :    For  they  onely  plead,  that  whatfoever  God  revealeth  as  neceffary  for  all 
 Chriftian  men  to  do  or  believe,  the  fame  we  ought  to  embrace,  whether  we  have  re- 
 ceived it  by  writing  or  otherwife,  which  no  man  denieth  •,  when  that  which  they  (hould 
 confirm,  who  claim  fo  great  reverence  unto  Traditions,  is,  that  the  fame  Traditions 
 are  neceffarily  to  be  acknowledged  divine  and  holy.     For  we  do  not  reject  them  onely, 
 becaufe  they  are  not  in  the  Scripture,  but  becaufe  they  are  neither  in  Scripture,  nor  can 
 otherwife  fufficiently  by  any  Reafon  be  proved  to  be  of  God.     That  which  is  of  God, 
 and  may  be  evidently  proved  to  be  fo,  we  deny  not  but  it  hath  in  his  kinde,  although 
 unwritten,  yetthefelf  fame  force  and  authority  with  the  written  Laws  of  God.     It  is 
 by  ours  acknowledged.  That  the  Affiles  did  in  every  Chfirch  in fh Uit e  and ordain  fome  Wbiuktnf 
 Rites  and  Cujhms  ,  ferving  for  the  feemlinef  of  Church  Regiment  ,    which  Rites  and  Zrw,THuxti. 
 Cufioms  they  have  not  committed  unto  writing.     Thofe  Rites  and  Cuftoms  being  known  &.  «p-5- 
 to  be  Apoftolical,  and  having  the  nature  of  things  changeable,  were  nolefs  to  be  ac- 
 counted of  in  the  Church,  then  other  things  of  the  like  degree ;  that  is  to  fay,  capable 
 in  like  fort  of  alteration,  although  fet  down  in  the  Apoftles  writings.     For  both  being 
 known  to  be  Apoftolical,  it  is  not  the  manner  of  delivering  them  unto  the  Church;,  but 
 the  Author  from  whom  they  proceed,  which  doth  give  them  their  force  and  credit. 
 
 1 5.    Laws  being  impofed  either  by  each  man  upon  himfelf,  or  by  a  Publick  So-  °f.  Laws  Pofi' 
 ciety,  upon  the  particulars  thereof  ^  or  by  all  the  Nations  of  Men,  upon  every  feveral  edinScrip- 
 Society  7  or  by  the  Lord  himfelf,  upon  any  or  every  of  thefe :    There  is  not  amongft  w s  <lie  m"- 
 thefe  four  kindes  any  one,  but  containeth  fundry  both  Natural  and  Pofitive  Laws.   Im-  [jj^'jj?  °^™' 
 pofllble  it  is,  but  that  they  mould  fall  into  a  number  of  grofs  Errors,  who  onely  take  and  the  gene, 
 fuch  Laws  for  Pofitive,  as  have  been  made  or  invented  of  men  5  and  holding  this  Poii-  "'  "fe  of 
 tion,  holdalfo,  that  all  Pofitive,  and  none  but  Pofitive  Laws  are  mutable.     Laws  Na- 
 tural do  always  binde-,  Laws  Pofitive  not  fo,  but  onely  after  they  have  beenexprefly 
 and  wittingly  impofed.     Laws  Pofitive  there  are  in  every  of  thofe  kindes  beforemen- 
 tioned.  As  in  the  firft  kinde,  the  Promifes  which  we  have  paft  unto  Men,  and  the  Vows 
 we  have  made  unto  God ;  for  thefe  are  Laws  which  we  tie  our  felves  unto,  and  till  we 
 have  fo  tied  our  felves,  they  binde  us  not.     Laws  Pofitive  in  the  fecond  kinde,  are  fuch 
 as  the  Civil  Conftitutions  peculiar  unto  each  particular  Commonweal.     In  the  third 
 kinde,  the  Law  of  Heraldry  in  War,  is  Pofitive :  And  in  the  laft,  all  the  judicials  which 
 God  gave  unto  the  people  of  ifrael  to  obferve.   And  although  no  Laws  but  Pofitive, 
 be  mutable  7  yet  all  are  not  mutable,  which  be  Pofitive.     Pofitive  Laws  are  either  per- 
 manent, or  elfe  changeable,  according  as  the  matter  itfelf  is,  concerning  which  they 
 were  firfl  made.     Whether  God  or  Man  be  the  Maker  of  them,  alteration  they  fo  far 
 forth  admit,   as  the  Matter  doth  exacl  Laws  that  concern  Supernatural  duties, 
 are  all  Pofitive  •,  and  either  concern  Men  fupernaturally,  as  Men,    or  elfe  as  parts 
 of  a  Supernatural  Society  7  which  Society  we  call  the  Church.     To  concern  Men 
 as  Men  fupernaturally,  is  to  concern  them  as  duties,  which  belong  of  neceflity  to  all, 
 and  yet  could  not  have  been  known  by  any  to  belong  unto  them,  unlefs  God  had  open- 
 ed them  himfelf  -7  in  as  much  as  they  do  not  depend  upon  any  Natural  ground  at  all, 
 but  of  which  they  may  be  deduced,  but  are  appointed  of  God  tofupply  thedefed;  of 
 thofe  natural  ways  of  falvation,  by  which  we  are  not  now  able  to  attain  thereunto.  The 
 Church  being  a  Supernatural  Society,  doth  differ  from  Natural  Societies  in  this,  that 
 the  perfons  unto  whom  we  afTociate  our  felves,  in  the  one,  are  Men ,  fimply  confidered 
 as  Men :  But  they  to  whom  we  be  joyned  in  the  other,  are  God,  Angels,  and  holy  Men. 
 Again,  the  Church  being  both  a  Society,  and  a  Society  Supernatural:    Although  as  it 
 is  a  Society,  it.  have  the  felf  fame  original  grounds  which  other  Politick  Societies  have, 
 namely,  the  Natural  inclination  which  all  men  have  unto  fociable  life,  andconfent  to 
 fome  certain  Bond  of  Affociation  •  which  Bond  is  the  Law  that  appointeth  what  kinde 
 of  order  they  (hall  be  affociated  in :   Yet  unto  the  Church,  as  it  is  a  Society  Superna- 
 tural, thisispeculiar-,  thatpart  of  the  Bond  of  their  Affociation  which  belongs  to  the 
 Church  of  God,  muft  be  a  Law  Supernatural,  which  God  himfelf  hath  revealed,  con- 
 cerning that  kinde  of  worfhip  which  his  people  fhall  do  unto  him.     The  fubfhnce  of 
 the  fei  vice  of  God  therefore,  fo  far  forth  as  it  hath  in  it  any  thing  more  then  the  Law  of 
 Reafon  doth  teach,  may  not  be  invented  of  Men,  as  it  is  amongft  the  Heathens  7  but 
 muft  be  received  from  God  himfelf,  as  always  it  hath  been  in.  the  Church,  faving  onely 
 when  the  Church  hath  been  forgetful  of  her  duty.    Wherefore  to  end  with  a  general: 
 
 I  %  Rule 
 
?+  The  Firjl  cBoo{  of 
 
 Rule  concerning  all  the  Laws  which  God  hath  tied  men  unto :  T  hofe  Laws  Divine  that 
 -      belong,  whether  naturally  or  fupernaturally,-  either  to  men  as  men,  or  to  men  as  they 
 live  in  Politick  Society  ,  or  to  men  as  they  are  of  that  Politick  Society  which  is  the 
 Church    without  any  further  refpeft  had  unto  any  fuch  variable  accident  5  as  the  Eftate 
 of  men,' and  of  Societies  of  men,  and  of  the  Church  it  felf  in  this  World  is  fubjedfc  un- 
 tfai.ip.  ij.      tQ,   aii' Laws  tnat  fo  belong  unto  men,  they  belong  for  ever,  yea,  although  they  be 
 IS;«,'»«  PofitiveLaws,  unlefs  being  Pofitive,Godh:mfelf  which  made  them,  alter  them.  The 
 taught  by  the    reafon  iSj  becaufe  the  fubjed  or  matter  of  Laws  in  general,  is  thus  far  forth  conftant : 
 trcaptofmtn.  Wnich  matter  is  that  for  the  ordering  whereof  Laws  were  inftituted,  and  being  infti- 
 tuted,  are  not  changeable  without  caufe :  Neither  can  they  have  caufe  of  change,  when 
 that  vvhich  gave  them  their  firft  inftitution,  remaineth  for  ever  one  and  the  fame.     On 
 the  other  fide,  Laws  that  were  made  for  Men,  or  Societies,  or  Churches,  in  regard  of 
 their  being  fuch,  as  they  do  not  always  continue,  but  may  perhaps  be  clean  otherwife 
 awhile  after,  and  fo  may  require  to  be  otherwife  ordered  then  before  •  the  Laws  of  God 
 himfelf,  which  are  of  this  nature,  no  man  endued  with  common  fenfe,  will  ever  deny 
 to  be  of  a  different  conftitution  from  the  former,  in  refped  of  the  ones  confhncy,  and 
 the  mutability  of  the  other.     And  this  doth  feem  to  have  been  the  very  cauie  why 
 Apoc.!4. 6.     St.  $ohn  doth  fo  peculiarly  term  the  do&rine  that  teacheth  falvation  by  Jefus  Chrift, 
 to(t,JS£?*  \  2vangdium  lALternum^   An  eternal  Go/pel ;  becaufe  there  cm  be  no  reafon  wherefore 
 %*J(*f?%  the  publtfliing  thereof  mould  be  taken  away,  and  any  other  inftead  of  it  proclaimed,  as 
 tyl\  £%  *•■  long  as  the  World  doth  continue :  Whereas  the  whole  Law  of  Rites  and  Ceremonies, 
 i$i£*-n*v-  although  delivered  with  fo  great  folemnity,  is  notwithftanding  clem  abrogated,  in  as 
 in  SXZHZ  much  as  it  had  but  temporary  caufe  of  Gods  ordaining  it.  But  that  we  may  at  the  length 
 Lto,  jm  ]p  conclude  this  firft  geneial  introduction  unto  the  Nature  and  Original  Birth,  as  of  all 
 ^1f(l*''  I7*  other  Laws,  fo  likewife  of  thole  which  the  Sacred  Scripture  containeth ;  concerning 
 *pt%£fiJ71  the  Author  whereof,  even  Infidels  haveconfefledj  that  he  can  neither  err  nor  deceive: 
 myunb.  ?  *J*    Albeit,  about  things  eafie  and  manifeft  unto  all  men  by  common  fenfe,  there  needeth 
 &-infin7"  no  higher  confultation  j  becaufe  as  a  man  whofe  wifdom  is  in  weighty  affairs  admired, 
 $.  Poiir.         vvould  take  it  in  feme  difdain  to  have  his  counfel  folemnly  asked  about  a  toy  •,  fo  the 
 meannefs  of  fome  things  is  fuch,  that  to  fearch  the  Scripture  of  God  for  the  ordering 
 of  them,  were  to  derogate  from  the  reverend  Authority  and  Dignity  of  theScripture, 
 no  lefs  then  they  do  by  whom  Scriptures  are  inordinary  talk  very  idly  applied  unto  vain 
 and  childifh  trifles  ^  yet  better  it  were  to  be  fuperftitious,  then  prophane :   To  take 
 from  thence  our  direction,  even  in  all  things  great  or  fmall,  then  to  wade  through  mat- 
 ters of  principal  weight  and  moment,  without  ever  caring  what  the  Law  of  God  hath, 
 a  rTcMww)     either  for  or  againfl;  our  defigns.     Concerning  the  cuftom  of  the  very  Paynims,  thus 
 5m«  &rf  «»&••  much  5fr4^witnelTeth,  »  Men  that  are  civil,  do  lead  their  lives  after  one  Common  Law, 
 Wfsm.  *     appointing  them  what  to  do.    For  that  otherwife  a  multitude  jbctild  with  harmony  among (I 
 \SM,a>i  j5i  ix  themfelves,  concur  in  the  doing  of  one  thing,  (for  this  is  civilly  to  live)  or  that  they  jhould 
 otx>Z  eVn  •  *  &  any  fort  manage  community  of  life,  it  is  not  pofihle.     Now  Laws  or  Statutes  are  of  two 
 tjwto  7zw«n     forts:  For  they  are  either  received from  Gods,  or elfe  from  Men.     And  our  ancient  Prede- 
 >f«wV«<      ceffors  didfurely  mo  ft honor  and  reverence  that  which  was  from  the  Gods :  For  which  caufe, 
 bS  t/%^?  Confultation  with  Oracles,  was  a  thing  very  ufual  and  frequent  in  their  times.     Did  they 
 ■nui^-jy     makefo  much  account  of  the  voice  of  their  gods,  which  in  truth  were  no  gods ;  and 
 22Tii!?»r"  mall  we  neglect  the  precious  benefit  of  conference  with  thofe  Oracles  of  the  true  and 
 rw.  Tip  ^j.  living  God,  whereof  fo  great  ftore  is  left  to  the  Church,  and  whereunto  there  is  fo  free, 
 sajw  Ji'rror.   rQ  ^{^  anc}  (0  eafie  accefs  for  all  men  ".   b  By  thy  Commandments  (this  was  Davids  con- 
 £<5,  »  -notf.  '  feffion  unto  God)  thou  haft  made  me  wifer  then  mine  enemies :  Again,  I  have  had  more 
 eo^'.TO?.       under  (landing  then  all  my  Teachers  ,  becaufe  thy  Testimonies  are  my  Meditations.     What 
 y^So'iri  £L  pains  would  not  they  have  beftowed  in  the  ftudy  of  thefe  Books,  who  travelled  Sea 
 #  sk$v  i;    and  Land  to  gain  the  treafure  of  fome  few  days  talk  with  men,  whofe  wifdom  the  World 
 Zl7Cfjuih'-  ^  make  any  reckoning  of  i  c  That  little  which  fome  of  the  Heathens  did  chance  to 
 to$  o  w&t-  hear,  concerning  fuch  matter  as  the  Sacred  Scripture  plentifully  containeth,  they  did 
 etA(butv&      in  wonderful  fort  affeel:  -7  their  fpeeches,  as  oft  as  they  make  mention  thereof,  are  ftrange, 
 %7str™'    an<^  ^ucn  as  themfelves  could  not  otter  as  they  did  other  things :  But  ffill  acknowledged 
 Gcogr.iib.i4.  that  their  wits,  which  did  eveiy  where  elfe  conquer  hardnefs,  were  with  profoundnefs 
 c  vide  ortohei  *iere  over*mat.ched.    Wherefore  feeing  that  God  hath  endued  us  with  Senfe,to  the  end 
 carmiiu    *'  that  we  might  perceive  fuch  things  as  this  prefent  life  doth  need  5  and  with  reafon,  left 
 
 that 
 
EcclefiaBical  Tolity.  fy 
 
 that  which  Senfe  cannot  reach  unto,  being  both  now,  andalfo  in  regard  of  a  future 
 eftate  hereafter  neceflary  to  be  known,  fhouldlieobfcure:  Finally,  with  the  Heavenly 
 fupport  of  Prophetical  Revelation  ,    which  doth  open  thofe  hidden  Myfteries  that  'si-jS  J  & 
 Reafon  could  never  have  been  able  to  finde  out,  ortohaveknowntheneceflityof  them  *»*6w»^ 
 unto  our  everlafting  good :  Ufe  we  the  precious  gifts  of  God,  unto  his  glory  and  honor  ^t.  ,TO,lC'tt 
 that  gave  them,  feeking  by  all  means  to  know  what  the  Will  of  our  God  is,  what  ri«^h-  9  »»w.  Pbili 
 teous  before  him,  in  his  fight  what  holy,  perfect,  and  good,  that  we  may  truly  and  faith-  dt  M^' 
 fully  do  it. 
 
 1 6.    Thus  far  therefore  we  have  endeavored  in  part  to  open,  of  what  nature  and  A  Conctofcm, 
 force  Laws  are,  according  unto  their  feveral  kindes :  The  Law  which  God  with  him-  SfSlfekn 
 felf  hath  eternally  fet  down  to  follow  in  his  own  works :  The  Law  which  he  hath  made  eth  ro  th™8" 
 for  his  Creatures  to  keep:  The  Law  of  natural  and  neceflary  Agents:  The  Law  which  caufe  ***«$• 
 Angels  in  Heaven  obey :  The  Law  whereunto  by  the  Light  of  Reafon,Men  finde  them-  ° 
 felves  bound,  in  that  they  are  Men:  The  Law  which  they  make  by  compofition  for 
 Multitudes  and  Politick  Societies  of  Men  to  be  guided  by:  The  Law  which  belongeth 
 unto  each  Nation:  The  Law  that  concerneth  the  Fellowship  of  all:  Andlaftly,  The 
 Law  which  God  himfelf  hath  fupei naturally  revealed.     It  might  peradventure  have 
 been  more  popular  and  more  plaufible  to  vulgar  ears,  if  this  firft  difcourfe had  been 
 fpent  in  extolling  the  force  of  Laws,  in  (hewing  the  great  necefliry  of  them  when  they 
 are  good,  and  in  aggravating  their  offence,  by  whom  Publick  Laws  are  injurioufly  tra- 
 duced.    But  for  as  much  as  with  fuch  kindeof  matter  the  Paffions  of  Men  are  rather 
 ftirred  one  way  or  other,  then  their  knowledge  any  way  fet  forward  unto  the  tryal  of 
 thatwhereof  there  isdouht  made :  I  have  therefore  turned  afidefrom  that  beaten  path, 
 and  chofen,  though  a  lefs  eafie,  yet  a  more  profitable  way,  in  regard  of  the  end  we 
 propofe.     Left  therefore  any  man  mould  marvel  whereunto  all  thefe  things  tend,  the 
 drift  andpu.pofe  of  all,  is  this,  even  tofhew  in  what  manner,  as  every  good  and  per-  ]m.  ti  i7, 
 feet  gift ,  Co  this  very  gift  of  good  and  perfect  Laws  is  derived  from  the  Father  of 
 Lights,  to  teach  men  a  reafon  why  juft  and  reafonable  Laws  are  of  fo  great  force,  of  fo 
 great  ufe  in  the  World  -y  and  to  inform  their  mindes  with  fome  method  of  reducing  the 
 Laws,  whereof  there  isprefent  controverfie  unto  their  firft  original  caufes,  that  fo  it 
 may  be  in  every  particular  Ordinance  thereby  the  better  difcerned,  whether  the  fame 
 bereafonable,  juft,  and  righteous,  orno.     Is  there  any  thing  which  can  either  be  tho- 
 rowly  underftood,  or  foundry  judged  of,  till  the  very  firft  caufes  and  principles  from 
 which  originally  it  fpringeth,  bemademanifeft  i  If  all  parts  of  knowledge  have  been  Arijt.  phyf.l. 
 thought  by  wife  men  to  be  then  moft  orderly  .delivered  and  proceeded  in,  when  they  lc'P-l> 
 are  drawn  to  their  Jirft  original  ^  feeing  that  our  whole  queftion  concerneth  the  quality 
 of  Ecclefiafticil  Laws,  letitnotfeem  a  labor  fuperfluous,  that  in  the  entrance  thereun- 
 to, all  thefe  feveral  kindes  of  Laws  have  been  confidered  •,  in  as  much  as  they  all  concur 
 as  principles,  they  all  have  their  forcible  operations  therein,  although  not  all  in  likeap- 
 rent  and  manifeft  manner  :    By  means  whereof  it  cometh  to  pafs,  that  the  force  which 
 they  have,  is  not  obferved  of  many.     Eafier  a  great  deal  it  is  for  Men  by  Law,  to  be 
 taught  what  they  ought  to  do,  then  infti  utted  how  to  judge  as  they  fhould  do  of  Law  5 
 the  one  being  a  thing  which  belongeth  generally  unto  all  $  the  other,  fuch  as  none  but 
 the  wifer  and  more  judicious  fort  can  perform.    Yea,  the  wifeft  are  always  touching  this  Artf-  Ethic, 
 point,  the  readied  to  acknowledge,  that  foundly  to  judge  of  a  Law,  istheweightieft  l°^Ti rXflm 
 thing  which  any  man  can  take  upon  him .  But  if  we  will  give  judgment  of  the  Laws  under  rnteiiigitdq' 
 which  we  live  •,  fii  ft,  let  that  Law  Eternal  be  always  before  our  eyes,  as  being  of  prin-  kgum  9aali- 
 cipal  force  and  moment  to  breed  in  religious  mindes  a  dutiful  eftimation  of  all  Laws,  the  tacc,ud,c,um' 
 ufe  and  benefit  whereof  we  fee  5  becaufe  there  can  be  no  doubt,  but  that  Laws  appa- 
 rently good,  are  (as  it  were)  things  copiedout  of  the  very  Tables  of  that  Hjgh  Ever- 
 lafting  Law,  even  as  the  Book  of  that  Law  hath  faid  concerning  it  felf,  By  me  Kings  prov.  8. 15. 
 reign,  and  iy  me  Princes  decree  tfttfUce.     Not  as  if  Men  did  behold  that  Book,  and 
 accordingly  frame  their  Laws  •,  but  becaufe  it  worketh  in  them,  becaufe  it  difcovereth, 
 and  (as  it  were)  readeth  it  felf  to  the  World  by  them,  when  the  Laws  which  they  make 
 are  righteous.    Furthermore,  although  we  perceive  not  thegoodnefsof  Laws  made; 
 neverthelefs,  fith  things  inthemfelves  may  have  that  which  we  peradventure  difcern 
 not :  Should  not  this  breed  a  fear  into  our  hearts,  how  wefpeak  or  judge  in  theworfe 
 part  concerning  that,  the  unadvifed  difgrace  whereof  may  be  no  mean  dishonor  to  him, 
 
 tbwards 
 
16  The  Firjl  <Boo{of 
 
 towards  whom  we  profefs  all  fiibmifiion  and  aw?  Surely  there  muft  be  veiy  manifeft  in- 
 iquity in  Laws,  againft  which  we  ihall  be  able  to  juftiKe  our  contumelious  Invectives. 
 T lie  chiefeft  root  whereof,  when  we  ufe  them  without  caufe,  is  ignorance,  how  Laws 
 interior  are  derived  from  that  fupream  or  higheft  Law.  The  fii  ft  that  receive  impreilion 
 from  thence,  aie  Natural  agents.  The  Law  of  whofe  operations  might  be  haply  thought 
 lefs  pertinent,  when  the  queftion  is  about  Laws  for  Humane  actions,  but  that  in 
 thofe  very  actions  which  moft  fpiritually  and  fupernaturally  concern  men,  the  Rules  and 
 Axioms  of  Natural  operations  have  their  force.  What  can  be  more  immediate  to  our 
 Salvation,then  our  perfwafion  concerning  the  Law  of  Chrift  towards  his  Church:'  What 
 greater  afturance  of  love  towards  his  Church,  then  the  knowledge  of  that  Myftical 
 Union,  whereby  the  Church  is  become  as  near  unto  Chrift,  as  any  one  part  of  his  flefh 
 is  unto  other  i  That  the  Church  being  in  fuch  fort  his,  he  muft  needs  protect  it  -,  what 
 proof  more  ftrOng,  then  if  amanifeftLaw  fo  require,  which  Law  it  is  not  pofliblefor 
 Chrift  to  violate  i  And  what  other  Law  doth  the  Apoftle  for  this  alledge,  but  fuch  as 
 
 Eahcf.  5. 2.  is-  both  common  unto  Chrift  with  us,  and  unto  us  with  other  things  Natural.  No  man 
 hateih  bisownflcfl),  but  doth  love  and  cherifi  it  ?  The  Axioms  of  that  Law  therefore, 
 whereby  Natural  agents  are  guided,  have  their  ufe  in  theMoral,  yea,  even  in  the  Spi- 
 ritual actions  of  men,  and  confequently  in  all  Laws  belonging  unto  men  howfoever. 
 Neither  are  the  Angels  themfelves  fo  far  fevered  from  us  in  their  kinde  and  manner  of 
 working,  but  that  between  the  Law  of  their  Heavenly  operations,  and  the  A&ions  of 
 men  in  this  our  ftate  of  mortality,  fuch  correfpondence  there  is,  as  maketh  it  expedient 
 to  know  in  fome, fort  the  one,  tor  the  others  more  perfect  direction.     Would  Angels 
 
 Apnc.19.  io.  acknowledge  themfelves  Fellow-fervants  withtheSons  of  Men,  but  that  both  having 
 One  Lord,  there  muft  be  fome  kinde  of  Law  which  is  one  and  the  fame  to  both,  where- 
 unto  their  obedience  being  perfecter,  is  to  our  weaker,  both  a  Pattern  and  a  Spur  <  Or 
 
 i  Per.  t.  i2,.    would  the  Apoftles,  fpeaking  of.  that  which  belongeth  unto  Saints,  as  they  are  linked 
 
 Ephef.3.  io.    together  in.  the  Bond  of  Spiritual  Society,  fo  often  make  mention  how  Angels  are  there- 
 
 i  rim.5-2r.  wjth  delighted-,  if  in  things  publickly  done  by  the  Church,  we  are  not  fomewhat  to 
 refpect  what  the  Angels  of  Heaven  do  i  Yea,  fo  far  hath  the  Apoftle  St.  Faul  proceed- 
 ed, as  to  fignifie  that  even  about  the  outward  Orders  of  the  Church,which  ferve  but  for 
 
 i  Cor.n.  io.  comelinefs,  fome  regard  is  to  be  had  of  Angels  -,  who  beft  like  us  when  we  are  moft  like 
 unto  them  in  all  parts  of  decent  demeanor.  So  that  the  Law  of  Angels  we  cannot  judge 
 altogether  impertinent  unto  the  aflfairsof  the  Church  of  God.  Our  largenefs  of  fpeech, 
 how  men  do  finde  out  what  things  Reafon  bindeth  them  of  neceffity  to  obferve,  and 
 what  it-  guideth  them  to  chufe  in  things  which  are  left  as  Arbitrary , the  care  we  have  had 
 to'declarethe  different  Nature  of  Laws  which  feverally  concern  all  men,  from  fuch  as 
 belong  unto  men,  either  civilly  or  fpiritually  aflociated  •,  fuch  as  pertain  to  the  Fellow- 
 fhip  which  Nations,  or  which  Chriftian  Nations  have  amongft  themfelves  •,  and  in  the 
 kit  place,  fuch  as  concerning  ^every  or  any  of  thefe  God  himfelf  hath  revealed  by  his 
 holy  Word-,  allferveth  but  to  make  manifeft,  that  as  the  Actions  of  men  are  of  fun- 
 dry  diftinct  kindes,  fo  the  Laws  thereof  muft  accordingly  be  diftinguifhed.  There  are 
 in  men  operations,  fome  Natural,  fome' Rational,  fome  Supernatural,  fome  Politick, 
 fome  finally  'Eccleiiaftical  :  Which  if  we  meafure  not  each  by  his  own  proper  Law, 
 whereas  the  things  themfelves  are  fo  different,  there  will  be  in  our  underftanding  and 
 judgment  of  them,  confufion.  As  that  firft  Error  fheweth  whereon  our  oppofites  in 
 this  caufe  have  grounded  themfelves:  For  as  they  rightly  maintain,  that  God  muft  be 
 glorified  in  all  things,  and  that  the  actions  of  men  cannot  tend  unto  his  glory,  unlefs 
 they  be  framed  aftei'his  Law :  So  it  is  their  Error,  to  think  that  the  onely  Law  which 
 God  hath  appointed  unto  men  in  that  behalf,  is  the  Sacred  Scripture.     Bythatwhich 
 
 Pfal.148.7,8,  we  work  naturally,  as  when  we  breath,  fleep,  move,  we  fet  forth  the  glory  of  God  as 
 
 9'  Natural  agents  do,  albeit  we  have  no  exprefs  purpofe  to  make  that  our  end, .  nor  any  ad- 
 
 vifed  determination  therein  to  follow  a  Law,  but  do  that  we  do  (for  the  moft  part)  not 
 
 Rom.  1. 21.  as  much  as  thinking  thereon.  In  reafonable  and  Moral  actions,  another  Law  taketh 
 place  ;  a  Law  by  theobfervation  whereof  we  glorifie  God  in  fuch  fort,  as  no  Creature 
 elfe  under  Man  is  able  to  do  -,  becaufe  other  Creatures  have  not  judgment  to  examine 
 the  quality  of  that  which  is  done  by  them ;  and  therefore  in:  that  they  do,  they  neither 
 
 Rom.  2.  is;  c1n  3ccUl.e,  nor  approve  themfelves.  Men  do  both,  as  the  Apoftle  teacheth;  yea, 
 thofe  men  which  have  no  written  Law  of  God  to  fhew  what  is  good  or  evil,  carry  vvritteq 
 
 is 
 
EccIefiaBicai  'Polity.  27 
 
 in  their  hearts  the  Univerfal  Law  or  Mankinde,  the  Law  of  Reafon,  whereby  they  judge 
 as  by  a  Rule  which  God  hath  given  unto  all  Men  lor  that  purpofe.  The  Law  of  Reafon 
 doth  fomewhat  direcl  Men  how  to  honor  God  as  their  Creator  $   but  how  to  glorifie 
 God  in  fuch  fort  as  is  required ,  to  the  end,  he  may  be  an  Everlafting  Saviour »  this  we 
 are  taught  by  Divine  Law,  which  Law  both  afcertaineth  the  truth,  and  fupplieth  unto 
 us  the  want  of  that  other  Law.   So  that  in  Moral  actions,  Divine  Law  helpeth  exceed- 
 ingly the  Law  of  Reafon  to  guide  Mans  life  $  but  in  Supernatural,  it  alone  guideth. 
 Proceed  we  further,  Let  us  place  Man  infome  Publick  Society  withothers,  whether 
 -Civil  or  Spiritual  t,  and  inthis'cafe  there  is  no  remedy,  but  we  mull:  add  yet  a  further 
 Law.     For  although,  even  here  likewife,  the  Laws  of  Nature  and  Reafon  be  of  necef- 
 faryufe-,  yet  fomewhat  over  and  befides  themis-necelTary,  namely,  Humane  and  Pofi- 
 tiveLaw,  together  with  that  Law  which  is  of  commerce  between  Grand  Societies,  the 
 Law  of  Nations,  and  of  Nations  Chriftian.     For  which  canfe,  the  Law  of  God  hath 
 likewife  faid,  Let  every  Soul  befnbjef?  to  the  higher  Powers.     The  Publick  Power  of  all  Rom.  13. 1. 
 Societies,  is  above  every  Soul  contained  in  the  fame  Societies.     And  the  principal  ufe  of 
 that  Power  is  to  give  Laws  unto  all  that  are  under  it  5  which  Laws  in  fuch  cafe  we  mull: 
 obey^  unlefs  there  be  reafon  fhewed,  which  may  neceflanly  inforce,  That'theLawof 
 Reafon,  or  of  God,  doth  enjoyn  the  contrary  :  Becaufe  except  our  own  private,  and 
 but  probable  refolutions,  be  by  the  Law  of  Publick  Determinations  over-ruled,  we 
 take  away  all  pofiibility  of  fociable  life  in  the  World .  A  plainer  example  whereof,  then 
 our  felves,  we  cannot  have.     How  cometh  it  to  pafs,  that  we  are  at  this  prefent  day  fo 
 rent  with  mutual  contentions,  and  that  the  C  hurch  is  fo  much  troubled  about  the  Polity 
 of  the  Church  ?  No  doubt,  it  men  had  been  willing  to  learn  how  many  Laws  their  acti- 
 ons in  this  life,  are  fubjecl  unto,and  what  the  true  force  of  each  Law  is,  all  thefe  contro- 
 verts might  have  died  the  very  day  they  weiefirft  brought  forth.  It  is  both  Commonly 
 (aid,  and  truly,  That  the  beft  men  othei  wife  are  not  always  the  beftin  regard  of  Society. 
 The  reafon  whereof  is,  for  that  the  Law  of  Mens  actions  is  one,  if  theyberefpedted 
 onelyasMen-,  and  another,  when  they  are  confidered  as  parts  of  a  Politick  Body.  Many 
 men  there  are,  then  whom  nothing  is  more  commendable  when  they  are  fingled:  And  [^"7  faj. 
 yet  in  Society  with  others,  nonelefs  fit  to  anfwer  the  duties  which  are  looked  for  at  on  ™  *y.T? 
 their  hands.     Yea,  I  am  perfwaded,  that  of  them,  with  whom  inthiscaufe  weftrive,  ^V?  g«-n 
 there  are  whofe  betters  among  men  would  be  hardly  found,  if  they  did  not  live  amongft  ^  |^£ 
 men,  but  infome  Wildeinefs  by  themfelves.     The  caufe  of  which,  their  difpofition  fo  *Vy»*T8«! 
 unframable  unto  Societies  wherein  their  live,  is,  for  that  they  difcern  not  aright,  what  ^'"5  cap.'s"' 
 place  and  force  thefe  feveral  kindes  of  Laws  ought  to  have  in  all  their  actions.    Is  there 
 queftion  either  concerning  the  Regiment  of  the  Church  in  general,  or  about  Conformi- 
 ty between  one  Church  and  another,  or  of  Ceremonies,  Offices,  Powers,  Jurifdictions 
 in  our  own  Church  <  Of  all  thefe  things,  they  judge  by  that  rule  which  they  frame  to 
 themfelves  with  fome  (hew  of  probability ;  and  what  feemeth  in  that  fort  convenient, 
 the  fame  they  think  themfelves  bound  to  practice,  the  fame  by  all  means  they  labor 
 mightily  to  uphold  •,  whatfoever  any  Law  of  Man  to  the  contrary  hath  determined-, 
 they  weigh  it  not.     Thus  by  following  the  Law  of  Private  Reafon,  where  the  Law  of 
 Publick  fhould  take  place,  they  breed  difturbance.     For  the  better  inuring  therefore 
 of  Mens  mindes  with  the  true  diftinction  of  Laws,  and  of  their  feveral  force,  "according 
 to  the  different  kinde  and  quality  of  our  actions,  it  fhall  not  peradventure  be  amifs  to 
 fhew  in  fome  one  example,  how  they  all  take  place.     To  feek  no  further,  let  but  that  job  34.  5. 
 be  confidered,  then  which  there  is  not  any  thing  more  familiar  unto  us,  our  food.  What  Pfeli4$.  *S| 
 things  arefood,  and  what  are  not,  we  judge  naturally  by  fenfe,  neither  need  we  any  other  l6' 
 Law  to  be  our  Dire&erinthat  behalf,  then  the  felf-fame  which  is  common  unto  us  With 
 Beads.    But  when  we  come  to  confider  of  food,  as  of  a  benefit  which  God  of  his 
 bounteous  goodnefs  hath  provided  for  all  things  living  •,   the  Law  of  Reafon  doth 
 here  require  the  duty  of  Thankfulnefs  rt  our  hands  towards  him,   at  whofe  hands 
 we  have  it.     And  left  Appetite  in  the  ufe  of  Food,  fhould  lead  us  beyond  that  which  is 
 meet,  we  ow  in  this  cafe  obedience  to  that  Law  of  Reafon,  which  teacheth  mediocrity 
 in  meats  and  d  1  inks.     Thefamethings  DivineLaw  teacheth  alio,  as  at  largewehave 
 fhewed  it,  doth  all  parts  of  Moral  duty,  whereunto  we  all  of  neceflity  ftand  bound,  in 
 regard  of  the  life  to  come.     But  of  certain  kindes  of  food  the  Jews  fometime  had,  and 
 we  our  felves  likewife  have  a  Myltical,  Religious,  and  Supernatural  ufe  j  they  of  their     . 
 
 Pafchal 
 
28  The  Firjl  "Boo^  of,  (?c. 
 
 Pafchal  Lamb  and  Oblations ;  we  of  our  Bread  and  Wine  in  the  Eucharift :  Which  ufe 
 none  but  Divine  Law  could  inftitute.     Now  as  we  live  in  Civil  Society,  the  State  of 
 the  Commonwealth  wherein  we  live,both  may  and  doth  require  certain  Laws  concerning 
 food-,  which  Laws,  favingonely  that  we  are  Members  of  the  Commonwealth,  where 
 they  are  of  force,  we  fhould  not  need  to  refpeft  as  Rules  of  Action  5  whereas  now  in 
 their  place  and  kmde,  they  mull:  be  refpe&ed  and  obeyed.     Yea,  the  felf- fame  matter 
 isalfo  a  fubjeft  wherein  fometime  Ecclefiaftical  Laws  have  place  5  fo  that  unlefs  we  will 
 be  Authois  of  Confufion  in  the  Church,  our  private  difcretion,  which  otherwife  might 
 guide  us  a  contrary  way,  muft  here  fubmit  it  felf  to  be  that  way  guided,  which  the  Pub- 
 lick  Judgment  of  the  Church  hath  thought  better.    In  which  cafe,  that  of  Zonaras 
 "cmi&tivil  concerning  Fafts  may  be  remembred.    Faflings  are  good,  but  let  good  things  be  done  in 
 x&kov  ,  oraM   g00d  and  convenient  manner.     He  that  tranfgreffetb  in  his  Fafiing  the  Orders  of  the  holy 
 ^^zllJ'   Fathers,  the  Pofitive  Laws  of  the  Church  of  Chrift,  muft  be  plainly  told,  that  good 
 inCau.Apcfi.  things  do  lofe  the  grace  of their  goodnefi,  when  in  good  fort  they  are  not  performed.     And  as 
 **•  here  Mens  private  fancies  muft  give  place  to  the  higher  Judgment  of  that  Church,which 
 
 is  in  Authority  a  Mother  over  them:   So  the  very  Actions  of  whole  Churches  have,  in 
 .  regard  of  Commerce  and  Fellowfhip  with  other  Churches,  been  fubjeft  to  Laws.con- 
 .  cerning  food,  the  contrary  unto  which  Laws  had  elfe  been  thought  more  convenient 
 for  them  to  obferve  •,  as  by  that  order  of  Abftinence  from  Strangled  and  Blood  may 
 o  appear-,  an  order  grounded  upon  that  Fellowihip  which  the  Churches  of  the  Gentiles 
 
 had  with  the  Jews.  Thus  we  fee  how  even  one  and  the  felf- fame  thing  is  under  divers 
 confideraticjns  conveyed  through  many  Laws  •,  and  that  to  meafure  by  any  one  kinde  of 
 Law  all  the  Actions  of  Men,  were  to  confound  the  admirable  Order  wherein  God  hath 
 difpofed  all  Laws,  each  as  in  nature,  fo  in  degree,  diftinft  from  other.  Wherefore  that 
 here  we  may  briefly  end,  Of  Law  there  can  be  no  lefs  acknowledged,  then  that  her  Seat 
 istheBofomof  God,  her  Voice  the  Harmony  of  the  World:  All  things  in  Heaven  and, 
 Earth  do  her  homage,  the  very  leaft  as  feeling  her  care,  and  the  greateft  as  not  exempt- 
 ed from  her  Power :  Both  Angels,  and  Men,  and  Creatures  of  what  condition  foever, 
 though  each  in  different  fort  and  manner,  yet  all  with  uniform  confent,  admiring  her  as 
 the  Mother  of  their  Peace  and  Joy. 
 
 OF 
 
»ssa— «rju  r*    V 
 
 19 
 
 OF   THE 
 
 L  A 
 
 S 
 
 OF 
 
 Ecclefiaftical  Polity. 
 
 Book  I  L 
 
 Concerning  their  Firfl  Tofition  who  urge  Information  in 
 the  Church  of  England  :  Js(amely,  That  Scripture 
 is  the  only  rule  of  all  things >  which  in  this  life  may  be  done 
 hy  men. 
 
 The  Matter  contained  in  this  Second  Book. 
 
 1.  A    N.  Anffrer  to  their  firft  Proof  brought  out  of  Scripturey?r0V.  2.  Q. 
 
 2.  /"Y  To  their  fecondt  I  Cor.  10.  3  I. 
 
 3.  To  their  third,  1  Tim. 4.  5.  , 
 
 4.  To  their  fourth,  Rom.  14.23. 
 
 5.  To  their  proofs  out  of  Fathers,  mho  difpute  negatively  from  the  Authority  of  Holy  Scripture] 
 
 6.  To  their  proof  by  the  Scriptures  cuflom  of  difputing  from  Divine  Authority  negatively. 
 
 7.  An  Examination,cf  their  Opinion  concerning  the  force  of  Arguments  taken  from  humane  Autho* 
 
 rity  for  the  ordering  of  mens  aclions  and  perfveafions. 
 
 8.  A  Declaration  -what  the  truth  is  in  this  matter. 
 
 S  that  which  in  the  Title  hath  been  propofed  for  the  matter  where- 
 of we  treat  is  only  the  Ecclefiaftical  Law  whereby  we  are  govern- 
 ed •  So  neither  is  it  mypurpofe  to  maintain  any  other  thing,  then 
 that  which  therein  Truth  and  Reafon  fhall  approve.  For  con- 
 cerning the  dealings  of  men,  who  adminifter  Government,  and 
 unto  whom  the  Execution  of  that  Law  belongeth,  they  have  their 
 Judge  who  fitteth  in  Heaven,  and  before  whofe  Tribunal  Seac 
 they  are  accountable  for  whatfoever  abufe  or  corruption,  which  ( being  worthily  mif- 
 liked  in  this  Church )  the  want  either  of  Care  or  of  Confcience  in  them  hath  bred.' 
 We  are  no  Patrons  of  thofe  things  therefore ;  the  beft  defence  whereof  is  fpeedy 
 rcdrefs  and  amendment.  That  which  is  of  God  we  defend,  to  the  uttermoft  of  than 
 ability  which  he  hath  given :  that  which  is  otherwife,  let  it  wither  even  in  the  rooc 
 from  whence  it  hath  fprung.  Wherefore  all  thefe  abufes  being  fevered  and  fet  apart,1 
 which  rife  from  the  corruption  of  men,  and  not  from  the  Laws  themfelves :  Come  we 
 
 K  W 
 
,  0  The  Second  "BooJ^  of 
 
 to  thofe  things  which  in  the  very  whole  entire  form  of  our  Church-Polity  have  been 
 (  as  weperfwade  our  felves)injurioufly  blamed  by  them  who  indeavour  to  overthrow 
 the  fame  and  inftead  thereof  to  eftabli/h  a  much  worfe,  onely  through  aftiongmif- 
 conceit  they  have,  that  the  fame  is  grounded  on  Divine  Authority.     Now,  whether 
 it  be  that  through  an  earned  longing  defire  to  fee  things  brought  to  a  peaceable 
 end  •■  I  do  but  imagine  the  matters  whereof  we  contend  ,  to  be  fewer  then  indeed 
 they  are-,  or  elfe  for  that  in  truth  they  are  fewer  when  they  come  to  be  difcuft  by 
 Reafon  then  otherwife  they  feem  when  by  heat  of  contention  they  are  divided  into 
 many  flips ,  and  of  every  Branch  an  heap  is  made :  Surely,  as  now  we  have  drawn 
 them  together,  choofing  out  thofe  things  which  are  requifite  to  be  feverally  all  dif- 
 cuft and  omitting  fuchmean  Specialities  as  are  likely  ( without  any  great  labour)  to 
 fall  afterwards  of  themfelves-,  I  know  no  caufe  why  either  the  number  or  the  length 
 of  thefe  Controveiiies  ihould  diminim  our  hope  of  feeing  them  end  with  concord 
 and  love  on  all  fides ;  which  of  his  infinite  love  and  goodnefs,  the  Father  of  all  peace 
 and  unity  grant.  Unto  which  Scope  that  our  endeavour  may  the  more  direclly  tend, 
 it  feemerh  fitteft  that  firft  thofe  things  be  examined,  which  are  as  feeds  from  whence 
 the  reft  that  enfue  have  grown.  And  of  fuch  the  moft  general  is,  that,  wherewith  we 
 are  here  to  make  our  entrance :  A  Queftion  not  moved  ( I  think )  any  where  in  other 
 Churches, and  therefore  incurs  the  more  likely  to  be  foon  (Itruft)  determined:  the 
 rather  for  that  it  hath  grown  from  no  other  root  then  only  a  defire  to  enlarge  the  ne-. 
 ceflary  ufe  of  the  Word  of  God  ;  which  defire  hath  begotten  an  Error  inlarging  it 
 further  then  (  as  we  are  perfwaded  )  foundnefs  of  truth  will  bear.     For  whereas  God 
 T.c.  /.i.  P59,  hath  left  fundry  kindes  of  Laws  unto  men,  and  by  all  thofe  Laws  the  actions  of  men 
 fie'  '  are  in  fome  fort  directed:  They  hold  that  one  only  Law,  the  Scripture,  muft  be  the 
 
 Rule  to  direct  in  all  things,  even  fo  far  as  to  the  taking  up  of  a  Rujh  or  Straw.  About 
 which  point  there  mould  not  need  any  queftion  to  grow ,  and  that  which  is  grown 
 might  prefently  end,  if  they  did  yield  but  to  thefe  two  reftraints:  The  firft  is,Non 
 to  extend  the  actions  whereof  they  fpeak,  fo  low  as  that  Inftancedoth  import,  of  ta- 
 king up  a  Straw,  but  rather  keep  themfelves  at  the  leaft  within  the  compafs  of  Mo- 
 ral Actions,  A&ions  which  have  in  them  Vice  or  Vertue:  The  fecond,  Not  to  exact 
 at  our  hands  for  every  action  the  knowledge 'of  fome  place  of  Scripture,  out  of  which 
 we  ftand  bound  to  deduce  it,  as  by  divers  Teftimonies  they  feek  to  enforce  $  but  ra- 
 ther as  the  truth  is,fo  to  acknowledge,  that  itfuffketh  if  fuch  actions  be  framed  ac-' 
 cording  to  the  Law  of  Reafon  5  the  general  Axiomes,  Rules  and  Principles  of  which 
 Law,  being  fo  frequent  in  Holy  Scripture,  there  is  no  let  but  in  that  regard,  even  out 
 of  Scripture  fuch  duties  may  be  deduced  by  fome  kind  of  Confequence  ( as  by  long 
 circuit  of  Deduction  it  maybe  that  even  all  Truth,  out  of  any  Truth,  may  be  con- 
 cluded )  howbeit  no  man  bound  in  fuch  fort  to  deduce  all  his  actions  out  of  Scripture, 
 as  if  either  the  place  be  to  him  unknown  whereon  they  may  be  concluded,  or  the  refe- 
 rence unto  that  place  not  prefently  confidered  of,  the  action  fliall  in  that  refpect  be 
 condemned  as  unlawful.    In  this  wedi(Tent,and  this  we  are  prefently  to  examine. 
 
 i.  In  all  parts  of  knowledge  rightly  fo  termed,things  moft  general  are  moftftrong- 
 
 Thusitmuftbe,inafmuch  as  the  certainty  of  our  perfwafion  touching  particulars,  de- 
 
 The  firfi  pre-  pendeth  altogether  upon  the  credit  of  thofe  Generalities  out  of  which  they  grow. 
 
 o^hc^ffpo-  Albeit  therefore  every  caufe  admit  not  fuch  Infallible  Evidence  of  proof,  asleaveth  no 
 
 fition  out  of  pofllbility  of  doubt  or  fcruple  behindeit  •,  yet  they  who  claim  the  general  aflent  of 
 
 prov  c"re*    tne  wnole  wor^ unto  t^iat  w^icn  ^y  teacn> aad  ^° not  ^ear  to  sive  vefy nard  an(i 
 
 t\°c.'  'lib' i.  heavy  fentence  upon  as  many  as  refufe  to  embrace  the  fame,  muft  have  fpecial  regard. 
 p.  20.  i  fay,  tjjat  tfjggi  grft  Foundations  and  Grounds  be  more  then  {lender  probabilities.  This; 
 word  of  God  whole  Queftion  which  hath  been  moved  about  the  kinde  of  Church  Regiment,  we 
 contained  couid  not  but  for  our  own  refolution  fake,  endeavour  to  unrip  and  fiit  -7  following 
 SSJSn'fill  therein  as  near  as  we  might,  the  conduct  of  that  judicial  Method  which  fervethbeft 
 into  any  part  for  invention  of  Truth.  By  means  whereof,  having  found  this  the  Head  Theorem  of 
 Fo^fb  s!h  a11  £^eir  D^court"es3  who  plead  for  the  change  of  Ecclefiaftical  Government  in  Eng- 
 m°l  fikh  in  land,  namely,  That  the  Scripture  of  God  is  in  fuch  fort  the  rule  of  humane  acJions,  that 
 the  fecond      fimpfo  whatfoever  rve  do,  and  are  not  hy  it  directed  thereunto,  the  tame  is  fin  •,  we  hold  it 
 
 Chapter    of      *      £  J  J  J  J  J 
 
 the  Proverbs,  My  fon,if  tbou  receive  my  words,  &c,  thentbon  fjah  mdcrfiand  }«jiice,arid  jitdiement  ,and  equity,  and  eve. 
 
 ry  good  woy. 
 
 necefiary 
 
EcclefiaUical  Tolity.  »t 
 
 neceffary  that  the  proofs  hereof  be  weighed :  Be  they  of  weight  fufficient  or  otherwife 
 it  is  not  oars  to  judge  and  determine  •  onely  what  difficulties  there  are,  which  as  yec 
 with-hold  our  aflent,  till  we  be  further  and  better  fatisfied ,  I  hope,  no  indifferent 
 amongft  them  will  fcorn  or  refufe  to  hear.     Firft,  therefore  whereas  they  alledge,  That 
 Wifdom  doth  teach  men  every  good  way  -,  and  have  thereupon  inferred,  that  no  way  is 
 good  in  any  kinde  of  action,  unlefs  Wifdom  do  by  Scripture  lead  unto  it :  See  they  not 
 plainly  how  they  reftrain  the  manifold  ways  which  Wifdom  hath  to  teach  men  by, 
 unto  one  onely  way  of  teaching,which  is  by  ScripturecThe  bounds  of  Wifdom  are  large' 
 and  within  them  much  is  contained .    Wifdom  was  Adams  Inftru<5for  in  Paradife :  Wif- 
 dom endued  the  Fathers  who  lived  before  the  Law,  with  the  knowledge  of  holy  things  $ 
 by  the  wifdom  of  the  Law  of  God.   David  attained  to  excel  others  in  understanding  •  p&i.  up.  95, 
 and  Solomon  likewifeto  excel  David,  by  the  felf-fame  wifedome  of  God ,  teaching 
 him  many  things  befides  the  Law.     The  ways  of  well-doing  are  in  number  even 
 as  man)',  as  are  the  kindes  of  voluntary  actions :  fo  that  whatfoever  we  do  in  this 
 World ,  and  may  do  it  ill ,  we  fhew  our  felves  therein  by  well-doing  to  be  wife. 
 Now  if  wifdom  did  teach  men  by  Scripture  not  only  all  the  ways  that  are  right  TbVJhlu'^6'' 
 and  good  in  fome  certain  kinde,  according  £0  that  ofaS.  Paul,  concerning  the  ufe  ttwk'lwi 
 of  Scripture-,  but  did  fimply  without  any  manner  of  exception,  reftraint,  or  di-  hi^Mimf 
 ftiiuftion,  teach  every  way  of  doing  well :  There  is  no  Art  but  Scripture  mould  teach  %MeiV«l\ 
 it ,  becaufe  every  Art  doth  teach  the  way  how  to  do  fomething  or  other  well.  t0  improve,  tl 
 To  teach  men  therefore  Wifdom  profeflfeth,  and  to  teach  them  every  good  way  'i^rudi^h 
 but  not  every  good  way  by  one  way  of  teaching.      Whatfoever  either  men  on  rLjL&Xr 
 Earth,  or  the  Angels  of  Heaven  do  know,  it  is  as  a  drop  of  that  unemptiable  Foun-  ,heman  °fG°d 
 tain  of  Wifdom  ;  which  Wifdom,  hath  diverfly  imparted  her  treafures  unto  the  Zingf/d!^'. 
 World.  As  her  ways  are  of  fundry  kinds,  fo  her  manner  of  teaching  is  not  meerly  fel{  m'°  «* 
 one  and  the  fame.   Some  things  fheopeneth  by  the  Sacred  Books  of  Scripture  •  fome  melnTth^aiT 
 things  by  the  glorious  works  of  Nature:  with  fome  things  me  infpireth  them  from  and  only  thVe 
 above  by  fpiritual  influence  5  in  fome  things  me  leadeth  and  traineth  them  onely  8°hidhTorks 
 by  worldly  experience  and  practice.     We  may  not  fo  in  any  one  fpecial  kinde  ad-  ran  m »?  w! 
 mire  her,  that  we  difgrace  her  in  any  other  5  but  let  all  her  ways  be  according  unto  arc  mtn  of 
 their  place  and  degree  adored.  Gv  l and 
 
 f  ©  which  unto 
 
 neceffary.  Or  if  wc  ondcrftand  by  men  of  God,God's  Minifttrs,  there  is  not  rqnircd  in  them  jn  univerfal  skill  of  every 
 good  work  or  way,  but  an  hsbility  tn  teach  w  !;ar'oever  men  arc  bound  rodo  that  they  may  be  faved  :  And  with  this 
 kinde  of  knowledge  the  Scripture  fufticeth  to  lurnifh  them  as  touching  mitrer. 
 
 2.  That  aS  things  be  done  to  the  glory  of  God,  the  bleffed  Apoftle  (it  is  true)  ex-  The  (econd 
 horteth.  The  glory  of  God  is  the  admirable  excellency  of  that  Vertue  Divine,  which  ?src°°ft  °Ut  °f 
 being  made  manifeft,  caufeth  Men  and  Angels  to  extol  his  greatnefs,  and  in'regard  i/C«?$p.'ajf. 
 thereof  to  fear  him.    By  being  glorified,  it  is  not  meant,  that  he  doth  receive  any  t'S'/-  l-t.-26-- 
 augmentation  of  glory  at  our  hands  5  but  Jus  Name  we  glorifie,  when  we  teftifie  our  ThJwhThll 
 acknowledgement  of  his  glory.  Which  albeit  we  moft  efte&ually  do  by  the  vertue  wwordrin^ 
 of  obedience  ;  neverthelefs  it  may  be  perhaps  a  Queftion,  Whether  S.  Paul  did  mean  ZTl'iTmfi 
 that  we  fin  as  oft  as  ever  we  go  about  any  thing,  without  an  exprefs  intent  and  don  to  the  gio- 
 purpofeto  obey  God  therein.     He  faith  of  himfelf,  /  do  in  all  things  fleafe  all  men,  ^0ofGoJi  buc 
 peeking  net  mine  own  commodity,  but  rather  the  good  of  many,  that  they  may  be  faved.  glorifie  Godhn 
 Shall  it  hereupon  be  thought ,  that  St.  Paul  did  not  move  either  hand  or  foot,  but  any  thin8  but 
 with  exprefs  intent  even  thereby  to  further  the  common  falvation  of  men  *  We  MdSereSno 
 move,  we  fleep,  we  take  the  cup  at  the  hand  of  our  friend,  a  number  of  things  obedience  but 
 we  oftentimes  do,  only  to  fatisfie  fome  natural  defire,  without  prefent,  exprefs  thc command 
 and  actual  reference  unto  any  Commandment  of  God.     Unto  his  glory  eventhefe  ment^ond"  " 
 things  are  done  which  we  naturally  perform,  and  not  only  that  which  morally  and  word  of  Go* 
 fpiritually  we  do.     For  by  every  effe&  proceeding  from  the  moft  concealed  inftin&s  foKwth  ihat 
 of  Nature,  his  power  is  made  manifeft.     But  it  doth  not  therefore  follow,  that  of  the  Wt""d  of 
 neceflity  we  mall  fin,  unlefs  we  exprefly  intend  this  in  every  fuch particular.  But  be  Tm^\f^ 
 it  a  thing  which  requireth  no  more  then  onely  our  general  prefuppofed  willingnefs  his  aflions, 
 to  pleafe  God  in  all  things ,  or  be  it  a  matter  wherein  we  cannot  fo  glorifie  the 
 Name  of  God  as  we  fhould ,  without  an  acftual  intent  to  do  him  in  that  particu- 
 lar fome  fpecial  obedience-,  yet  for  any  thing  there  is  in  this  fentence  alledged  to 
 
 K  2  the 
 
.-I  The  Second  ^Bool^  of 
 
 I  Pet.  2.  II. 
 
 the  contrary,  God  may  be  glorified  by  obedience,  and  obeyed  by  perfoimance  of  his 
 will,  and  his  will  be  performed  with  an  actual  intelligent  defire  to  fulfil  that  Law  which 
 maketh  known  what  his  will  is,  although  no  fpecial  claufe  or  fentence  of  Scripture  be 
 in  every  fuch  action  let  before  mens  eyes  to  warrant  it.    For  Scripture  is  not  the  onely 
 Law  whereby  God  hath  opened  his  will  touching  all  things  that  may  be  done ;  but 
 there  are  other  kinde  of  Laws  which  notifie  the  will  ot  God,  as  in  the  former  Book 
 hath  been  proved  at  large  :  nor  is  there  any  Law  of  God,  whereuntohe  doth  not  ac- 
 count our  obedience  his  glory.  Bo  there  fere  all  things  unto  the  glory  of  God,  (faith  the 
 Apoftle)  be  moffenfive  both  to  the  rfervs  and  Grecians,  and  the  church  of  God;  even  as  I 
 fleafe  all  men  in  all  things,  not  peeking  mine  ervn  commodity,  but  mantes,  that  they  may  he 
 Caved.  In  theleafl  thing  done  difobediently  towards  God,  or  offenfively  againft  the 
 oood  of  men,whofe  benefit  we  ought  to  feek  for  as  for  bur  own,  we  plainly  mew  that 
 we  do  not  acknowledge  God  to  be  fuch  as  indeed  he  is,  and  confequently  that  we  glo- 
 rifie  him  not.    This  the  blefTed  Apoftle  teacheth  5  but  doth  any  Apoftle  teach  that 
 we  cannot  glorifieGod  otherwife  then  onely  in  doing  what  we  finde  that  God  in 
 Scripture commandeth  us  to  do?  The  Churches  difperfed  amongft  the  Heathen  in 
 the  Eaftpart  of  the  World,  are  by  the  Apoftle  S.  Peter  exhorted,  to  have  their  con- 
 versation honefl  amongfl  the  Gentiles,  that  they  which  f fake  evil  of  them  as  of  evil  doers , 
 might  by  the  good  works  which  they  jhouldfee,glorife  God  in  the  day  of  vifitation.   As  long 
 as  that  'which  Chriftians  did  was  good,  and  no  way  fubject  unto  juft  reproof,their  vertu- 
 ous  converfation  was  a  mean  to  work  the  Heathens  convei  fion  unto  Chrift.     Seeing 
 therefore  this  had  been  a  thing  altogether  impoflible ,  but  that  Infidels  themfelves 
 diddifcern,  in  matters  of  life  and  converfation,  when  believers  did  well,  and  when 
 otherwife ;  when  they  glorified  their  Heavenly  Father,  and  when  not:  It  followeth, 
 that  fome  things  wherein  God  is  glorified,  may  be  fome  other  way  known  then  onely 
 by  the  facred  Scripture  ;  of  which  Scripture  the  Gentiles  being  utterly  ignorant, 
 did  notwithftanding  judge  rightly  of  the  quality  of  Chriftian  mens  actions.     Moft 
 certain  it  i^  that  nothing  but  onely  fin  doth  difhonour  God.   So  that  to  glorifie  him 
 in  all  things,  is  to  do  nothing  whereby  the  Name  of  God  may  be  blafphemed  5  nothing 
 whereby  the  falvation  of  jew  or  Grecian,  or  any  in  the  Church  of  Chrift  may  be  let 
 .  10. 32 .  or  hindred-,  nothing  whereby  his  Law  is  tranfgreft.     But  the  Queftion  is,  Whether  pn- 
 Rom.  2. » 3.    \y  Scripture  do  fhew  whatfoever  God  is  glorified  in. 
 
 3.  And  though  meats  and  drinks  be  faid  to  be  fanctified  by  the  Word  of  God,  and 
 The  third  ^  Prayer,  yet  neither  is  this  a  Reafon  fufficient  to  prove,  That  by  Scripture  we 
 proof' i  Tim.4.  muft  of  neceflity  be  directed,  in  every  light  and  common  thing,  which  is  incident  un- 
 s.  and  that  t0  any  p^,-  0f  mans  life  Onely  it  fheweth  that  unto  us  the  Word,  that  is  to  fay,  the 
 faSohf  meats"  Gofpel  of  Chrift,  having  not  delivered  any  fuch  difference  of  things  clean  and  un- 
 
 Rom.  2. 34. 
 
 and  drinks,  clean,  as  the  Law  of  Mofes  did  unto  the  Jews,  there  is  no  caufe  but  that  we  may  ufe 
 faBftficdumo  indifferently  all  things,  as  long  as  we  do  not  (like  Swine)  take  the  benefit  of  them 
 mby'theword  without  a  thankful  acknowledgement  of  his  liberality  and  goodnefs ,  by  whofe 
 of  God,  the  providence  t[iey  are  enjoyed.  And  therefore  the  Apoftle  gave  warning  before- 
 umierftoo°d  oCf  hand  to  take  heed  of  fuch  as  fhould  enjoyn  to  ah/lain  from  meats,  which  God  hath 
 ail  tilings  eke  created  to  he  received  with  thankfgivlng ,  by  them  which  believe  and  know  the  Truth. 
 we  ha  vc'the  F°r  c<ve>y  creature  of  God  is  good,  and  nothing  to  be  refufed,  if  it  he  received  with  thankf- 
 ufe  of.  r.c./.i.  giving,  became  it  is  fanclified  by  the  Word  of  God  and  Prayer.  The  Gofpel,  by  not  ma- 
 f-sc-  king  many  things  unclean,  as  the  Law  did,  hath  fanctified  thofe  things  generally  to 
 
 1  Tim.  4-  ^  wjlic}1  p;llticulaily  each  man  unto  himfelf  muft  fanctifie  by  a  reverend  and  holy 
 ufe  :  which  will  hardly  be  drawn  fo  far  as  to  ferve  their  purpofe,  who  have  ima- 
 gined the  Word  in  fuch  fort  to  fanctifie  all  things,  that  neither  food  can  be  taft- 
 ed,  nor  raiment  put  on,  nor  in  the  World  any  thing  done,  but  this  deed  muft  needs 
 be  fin  in  them  which  do  not  firft  know  it  appointed  unto  them  by  Scripture  before 
 they  do  it. 
 
 4.  But  to  come  unto  that  which  of  all  other  things  in  Scripture  is  moft  ftood 
 The  fourth  Upon:that  place  of  S.Paul  tbey  fay,  is  of  all  other  moft  dear  jwhere  freaking  efthofe  things 
 JrooSwn  14.  which  are  called  indifferent,  m  the  end  he  concludeth,  That  whatfoever  is  notoffaithy 
 2?.  is  fin ,  but  faith  is  not  hut  in  refpetf  of  the  Word  of  God  5  therefore  whatfoever  is  not  done 
 
 T.c.h.  p.  17.  fy  the  Word  of  God,  is  fin.  Whereunto  weanfvver,  that  albeit  the  name  of  Faith  being 
 properly  and  ftrictly  taken ,  it  muft  needs  have  reference  unto  fome  uttered  word, 
 
 as 
 
EcclejiaUical  ^Polity.  ai 
 
 as  the  Objeit  of  belief:  neverthelefs ,  fith  the  ground  of  credit  is  the  credibility  of 
 things  credited-,  and  things  are  made  credible,  either  by  the  known  condition  and  qua- 
 lity of  the  utterer,  or  by  the  manifeft  likelihood  of  Truth,  which  they,  have  in  them-  Apoc'a '% 
 felves  •  hereupon  it  rifeth,  that  whatfoever  we  are  perfwaded  of,  the  fame  we  are  ge-  2  Cor.  i  ii, 
 nerally  faid  to  believe.     In  which  generality  the  Object  of  Faith  may  not  fo  nar- 
 rowly be  reftrained,  as  if  the  fame  did  extend  no  further  then  to  the  only  Scriptures 
 of  God.     Though  (faith  our  Saviour  )  ye  believe  not  mc,  believe  my  works,  that  ye  may  John  is;  ag, 
 know  and  believe  that  the  Father  is  in  me,  and  I  in  him.     The  other  Difciples  faid  un- 
 to Thonns,  We  have  feen  the  Lord;  but  his  anfwer  unto  them  was,  Except  I  fee  in  his  Jo'm  20. 25. 
 hands  the  print  of  the  nails,  and  put  mj  finger  into  them,  I  will  not  believe.    Can  there 
 be  any  thing  more  plain,  then  that  which  by  thefe  two  Sentences  appeareth  <  Name- 
 ly, That  there  may  be  a  certain  belief  grounded  upon  other  aflurance  then  Scripture  5 
 any  thing  more  clear,  then  that  we  are  find  not  only  to  believe  the  things  which  we 
 know  by  anothers  relation,  but  even  whatfoever  we  are  certainly  perfwaded  of,  whe- 
 ther it  be  by  reafon,  or  by  fenfe  <  Forafmuch   ,  , 
 
 -.U„w„f„M„  „    /  m.;,  n™.oJ.UC     n*..l  A~+U     (<OAnd  itanv  will  fsy,thatS.  Paul  meaneth  there*  MlvKv^oo' 
 
 therefore  as  (a)  it  is  granted  that  S.  Paul  doth   ^  anil  perfwifion  tnic  that  whic]l  he  dot]l  is  weiid6ne,Tgrant 
 
 mean  nothing  elle  by  Faith,  but  Onely  a  full  it:  But  from  whence  cin  thatfpring  bur  from  Faith?  How  can 
 
 perfwafion  that  that  which  we  do  IS   Well  done    5  wc  P«fwide  audalTure  our  felves  thatwedo  well,  but  where- 
 
 1    '■    X      ,111        r-r-  •  f  r      r  as  we  have  the  Word  of  God  for  our  warrant  ?  7.C.Z.  I.  c.  27. 
 
 againlt  Which  kiride  of  Faith  Or  pertwalion,  as  fi^Wlm  alio  chat  feme  even  of  thofc  Heathen  men  have  taught, 
 
 S.  Paul  doth  COUnt    it  fin   tO  enterprize    any  that  nothing  ought  to  be  done,  whereof  thou  doubteft  whether 
 
 d' ■    ~      //\  r   l-'l         r    r  „„  Lf  -U„    .„-„  ur„«  'c  he  right  or  wrong?  Whereby  it  appeareth,  that  even  chofc 
 
 ling,   (b)  fohkevvife  fome  of  the  very  Hea-  wWlchll{  no  know,edge  of  the  word  of  G0k ,  did  fee  much 
 
 then  have  taught,  as  Tully,  That  nothing  OUght    of  the  equity  of  this  which  the  Apoftle  requireth  of  a  Chri- 
 
 to  be  done  whereof  thou  doubteft,  whether  It  be    fia"  ™n:f  Al\l  ^"^echiefert  difference  is  that  where  they 
 
 ,   .  •  ,'  .  '  ,     ■  lent  men  for  the  difference  of  good  and  evil  to  the  light  of 
 
 right  or  wrong;  Whereby  It  appeareth  that  even     Reafon,  in  fuch  things  the  Apoftle  fendeth  them  to  the  School 
 
 thofe  which  had  no  knowledge  of  the  Word  of  of  chrirt in  his  Wori,>  which  only  is  able  through  faith  to  give 
 
 r^    j    j-jr  1     c    L      „„..„     C  .L;„      L-   L     them  affurance  and  refolution  in  their  doings,  T.  CJ.  i-V-  60. 
 
 God,  did  fee  much  or  the  equity  of  this  which  ";  ' 
 
 the  Apoftle  requireth  of  a  Chriftian  man-,  I  hope  we  fhall  not  feem  altogether  unnecefla- 
 rilyto  doubt  of  the  foundnefs  of  their  opinion,  who  think  fimply  that  nothing  but 
 onely  the  Word  of  God ,  can  give  us  aflurance  in  any  thing  we  are  to  do,  and  re- 
 folve  us  that  we  do  well.  For  might  not  the  Jews  have  been  fully  perfwaded 
 that  they  did  well  to  think  ( if  they  had  fo  thought )  that  in  Chrift  God  the  Fa- 
 ther w^s,  although  the  only  ground  of  this  their  Faith,  had  been  the  wonderful 
 works  they  faw  him  do  £  Might  not,  yea.,  did  not  Thomas  fully  in  'the  end  per- 
 fwade  himielf ,  that  he  did  well  to  think  that  body  which  now  was  raifed,  to  be 
 the  fame  which  had  been  crucified  i  That  which  gave  Thomas  this  aflurance  was  his  J°hn  20-*" 
 fenfe  -,  Thomas ,  Becaufe  thou  ha(l  feen ,  thou  believefi ,  faith  our  Saviour.  What 
 Scripture  had  Tully  for  his  aflurance^  Yet  I  nothing  doubt,  but  that  they  who 
 alledge  him  think  he  did  well  to  fet  down  in  Writing ,  a  thing  fo  confonani  unto 
 truth.  Finally,  We  all  believe  that  the  Scriptures  of  God  are  Sacred,  and  that  they 
 have  proceeded  from  God  ,  our  felves  we  allure  that  we  do  right  well  in  fo  belie- 
 ving. We  have  for  this  point  a  Demonftration  found  and  infallible.  But  it  is  not 
 the  Word  of  God  which  doth  or  poflibly  can  aflure  us,  that  we  do  well  to  think  it  his 
 Word.  For  if  any  one  Book  of  S. cripture  did  give  teftimony  to  all;  yet  ftill  that  Scripture 
 which  giveth  credit  to  the  reft,  would  require  another  Scripture  to  give  credit  unto 
 it:  neither  could  we  ever  come  unto  any  paufe  whereon  to  reft  our  aflurance  this  way: 
 fo  that  unlefs  betide  Scripture,  there  were  fomething  which  might  aflure  us  that  we 
 do  well,  we  could  not  think  we  do  well  -,  no,  not  in  being  allured  that  Scripture  is  a  fa- 
 cred  and  holy  Rule  of  well-doing.  On  which  determination  we  might  be  contented 
 to  ftay  our  felves  without  further  proceeding  herein ,  but  that  we  are  drawn  on  into 
 a  larger  fpeech,  by  reafon  of  their  fo  great  eameftnefs,  who  beat  more. and  more  upon 
 thefe  laft  alledged  words ,  as  being  of  all  other  moil:  pregnant.  Whereas  therefore 
 they  ftill  argue,  That  where foeva -faith  is  wanting,  there  is  fin ;  and,  in  every  aft ion  not  T.C.  1.2.  p.  sS, 
 commanded,  faith  is  wanting  ;  Ergo,  in  every  action  not  commanded,  there  is  fin :  I  would 
 demand'  of  them  5  Firft,  forafmuch  as  the  nature  of  things  indifferent,  is  neither  to  be 
 commanded,  nor  forbidden,  but  left  free  and  arbitrary  •,  how  there  can  be  any  thing 
 indifferent,  if /or  want  of  Faith,  fin  be  committed,  when  any  thing  not  commanded 
 is  done.  So  that  of  neceffitythey  muft  adde  fomewhat,  and  at  leaft-wife  ;hus  fet  i.r. 
 down :  In.  every  action  not  commanded  of  God,  or  permitted  with  approbation,  Faith 
 
 •is 
 
Levit.  ii. 
 
 I  Cor.6.12. 
 
 a±  The  Second  Boo^  of 
 
 is  wanting,  and  for  want  of  Faith  there  is  fin.    The  next  thing  we  are  to  enquire  is , 
 What  thofe  things  be  which  God  permitteth  with  approbation,  and  how  we  may 
 know  them  tobefo  permitted?  When  there  are  unto  one  end  fundry  means -,  as  for 
 example,  for  the  fuftenance  of  our  bodies  many  kindes  of  food,  many  forts  of  rai- 
 ment to  cloath  our  nakednefs,  and  fo  in  other  things  of  like  condition :  Here  the 
 end  it  felf  being  neceffary,  but  not  fo  any  one  mean  thereunto -,  neceffaiy  that  our  bo- 
 dies mould  be  both  fed  and  cloathed,  howbeit  no  one  kinde  of  food  or  raiment  necef- 
 faiy %  therefore  we  hold  thefe  things  free  in  their  own  nature  and  indifferent.     The 
 choice  is  left  to  our  own  difcretion,  except  a  principal  Bond  of  fome  higher  duty  re- 
 move the  indifferency  that  fuch  things  have  in  themfelves.    Their  indifferency  is  re- 
 Afti  5-         moved,  if  either  we  take  away  our  own  liberty,  as  Ananias  did,  for  whom  to  have 
 fold  or  held  his  Poffeffions  it  was  indifferent,  till  his  Solemn  Vow  and  Promife  unto 
 God  had  ftrictly  bound  him  one  only  way :  or  if  God  himfelf  have  precifely  abridged 
 the  fame,  by  reftraining  us  unto,  or  by  barring  us  from  fome  one  or  more  things  of 
 many,  which  otherwife  were  in  themfelves  altogether  indifferent.     Many  fafhions  of 
 Prieftly  Attire  there  were ,  whereof  Aaron  and  his  Sons  might  have  had  their  free 
 P^'2,8.'43'   choice  without  fin,  but  that  God  exprefly  tied  them  unto  one.     All  meats  indiffe- 
 rent unto  the  Jew,  were  it  not  that  God  by  name  excepted  fome,  as  Swines  flefh.  Im- 
 poffible  therefore  it  is  we  mould  otherwife  think,  then  that  what  things  God  doch  nei- 
 ther command  nor  forbid,  the  fame  he  permitteth  with  approbation  either  to  be  done 
 or  left  undone.  All 'things  are  lawful  unto  me ,  faith  the  Apoftle,  fpeakingas  it  feem- 
 eth,inthe  peifon  of  the  Chriftian  Gentile,  for  maintenance  of  libeity  in  things  in- 
 different :  whereunto  his  anfwer  is,  that  neverthelefs,  All  things  are  not  expedient  $  in 
 things  indifferent  there  is  a  choice,  they  are  not  always  equally  expedient.      Now  in 
 things  although  not  commanded  of  God,  yet  lawfull,  becaufe  they  are  peimitted, 
 theQueftionis,Whatlightlhalifliewusthe  conveniency  which  one  hath  above  ano- 
 ther ?  For  anfwer,  their  final  Determination  is,  That  whereas  the  Heathen  did  [end  men 
 for4he  difference  of  good  and  evil  to  the  light  of  reafon,  in  fuch  things  the  Apojile  fend- 
 4th  us  to  the  School  of  Chrift  in  his  Word,  which  onely  is  able  through  faith  to  give  m  af- 
 furance  and  refolution  in  our  doings.     Which  word  Onely,  is  utterly  without  poffibility 
 of  ever  being  proved.     For  wnat  if  it  were  true  concerning  things  indifferent,  thac 
 unlefs  the  Word  of  the  Lord  had  determined  of  the  free  ufe  of  them,  there  could 
 have  been  no  lawful  ufe  of  them  at  all  •,  which  notwithstanding  is  untrue  ^  becaufe  ic 
 is  not  the  Scriptures  fetting  down  fuch  things  as  indifferent,  but  their  not  fettingdown 
 as  neceffary,  that  doth  make  them  to  be  indifferent  •,  yet  this  to  our  prefent  purpofe 
 ferveth  nothing  at  all.     We  enquire  not  now,  Whether  any  thing  be  free  to  be  ufed, 
 which  Scripture  hath  not  fet  down  as  free?  but  concerning  things  known  and  acknow- 
 led°ed  to  be  indifferent,  whether  particularly  in  chufingany  one  of  them  before  ano- 
 ther we  fin,  if  any  thing  but  Scripture  dired  us  into  this  our  choice.     When  many 
 meats  are  fet  before  me,  all  are  indifferent,  none  unlawful-,  I  take  one  as  moft  conve- 
 nient. If  Scripture  require  me  fo  to  do,  then  is  not  the  thing  indifferent,  becaufe  I  muft 
 do  what  Scripture  requireth.  They  are  all  indifferent-,  I  might  take  any,Scripture  doth 
 not  require  of  me  to  make  anyfpecial  choice  of  one :  I  do  notwithstanding  make  choice 
 of  one,  my  difcretion  teaching  me  fo  to  do.  A  hard  cafe,  that  hereupon  I  mould  be  juft- 
 ly  condemned  of  fin.    Nor  let  any  man  think  that  following  the  judgement  of  natural 
 difcretion  in  fuch  cafes,  we  can  have  no  affurance  that  we  pleafe  God.  For  to  the  Au- 
 thor and  God  of  our  nature,  how  fhall  any  operation  proceeding  in  natural  fort ,  be 
 in  that  refpedl  unacceptable  1  The  nature  which  himfelf  hath  given  to  work  by,  he 
 cannot  but  be  delighted  with,  when  we  exercifethe  fame  any  way  without  Command- 
 ment of  his  to  the  contrary.     My  defire  is,to  make  this  caufe  fo  manifeft,that  if  it  were 
 poffible,  no  doubt  or  fcruple  concerning  the  fame,  might  remain  in  any  mans  cogita- 
 tion. Some  truths  there  are,  the  verity  whereof  time  doth  alter:  As  it  is  now  true 
 that  Chrift  is  rifen  from  the  dead  h  which  thing  was  not  true  at  fuch  time  as  Chrift  was 
 living  on  earth,  and  had  not  fuffered.  It  would  be  known  therefore,  whether  this  which 
 they  teach  concerning  the  finful  ftain  of  all  a&ions  not  commanded  of  God,bea  truth 
 that  doth  now  appertain  unto  us  onely,  Or  a  perpetual  truth,  in  fuch  fort  that  from  the 
 fitft  beginning  of  the  world,  unto  the  laft  confummation  thereof,  it  neither  hath  been, 
 nor  can  be  otherwife.  I  fee  not  how  they  can  reftrain  this  unto  any  particular  time,  how 
 
 they 
 
EcclefiaHical  Tolity.  aj 
 
 they  can  think  it  true  now,  and  not  always  true,  that  in  every  action  not  commanded 
 there  is  for  want  of  Faith  fin.  Then  let  them  call:  back  their  eyes  unto  former  Genera- 
 tions of  men,  and  mark  what  was  done  in  the  prime  of  the  World :  Setb,  Enoch,  Noah , 
 Sem,  Abraham,  $ob,  and  the  reft  that  lived  before  any  fyllable  of  the  Law  of  God 
 was  written,  did  they  not  fin  as  much  as  we  do  in  every  action  not  commanded  <t  That 
 which  God  is  unto  us  by  his  Sacred  Word,  the  fame  he  was  unto  them  by  fuch  like 
 means  as  Eliphaz,  in  J-ob  defcribeth.   If  therefore  we  fin  in  every  action  which  the  Job  4. ;;: 
 Scripture  commandeth  us  not,  it  followeth  that  they  did  the  like  in  all  fuch  actions 
 as  were  not  by  Revelation  from  Heaven  exacted  at  their  hands  :  Unlefs  God  from 
 Heaven  did  by  vifion  ftill  ftiew  them  what  to  do,  they  might  do  nothing-  not  eat, 
 not  drink,  not  deep,  not  move.     Yea,  but  even  as  in  darknels,  candle-light  may  ferve 
 to  guide  mens  fteps,  which  to  ufe  in  the  day  were  madnefs ;  fo  when  God  had  once  de- 
 livered his  Law  in  writing,  it  may  be,  they  are  of  opinion,  that  then  it  muft  needs  be  fin 
 for  men  to  do  any  thing,  which  was  not  there  commanded  them  to  do,  whatfoever 
 they  might  do  before.    Let  this  be  granted,  and  it  ihall  hereupon  plainly  enfue,  either 
 that  the  light  of  Scripture  once  lhining  in  the  world,  all  other  light  of  Nature  is  there- 
 with in  fuch  fort  drowned,  that  now  we  need  it  not,  neither  may  we  longer  ufe  it  j  or 
 if  it  ftand  us  in  any  ttead,yet,as  Ariftotle  fpeaketh  of  men  whom  nature  hath  fra-  Arifl.  ?oi.i\ 
 med  for  the  ftate  of  fervitude,  faying,  ihtyhave  reafon  fo  far  forth  as  to  conceive  when 
 others  diretf  them,  but  litttle  or  none  in  directing  themfelves  by  themfelves  -,  fo  like- 
 wife  our  natural  capacity  and  judgement  muft  ferve  us  onely  for  the  right  underftand- 
 ing  of  that  which  the  facred  Scripture  teacheth.     Had  the  Prophets  who  fucceeded 
 MofeSyOx  theblefled  Apoftles  which  followed  them,  been  fetled  in  this  perfwafion  t 
 never  would  they  have  taken  fo  great  pains  in  gathering  together  natural  Argu- 
 ments, thereby  to  teach  the  faithful  their  Duties.     To  ufe  unto  them  any  other  Mo- 
 tive then  Scriftum  eft.  Thus  it  is  written ,  had  been  to  teach  them  other  grounds  of 
 their  Actions  then  Scripture;  which  I  grant,  they  alledge  commonly,  but  not  onely. 
 Onely  Scripture  they  lnould  have  alledged,  had  they  been  thus  perfwaded,  thatforar 
 forth  we  do  fin,  as  we  do  any  thing  otherwise  directed  then  by  Scripture.  S.  Atigufline 
 was  refolute  in  points  of  Chriftianity  to  credit  none,  how  godly  and  learned  "foever 
 he  were,unlefs  he  confirmed  his  fentence  by  the  Scriptures,^  by  fame  reafon  not  contra-  Augufl.  Ep.ii\ 
 ry  to  them.    Let  them  therefore  with  S.Augufiim  reject  and  condemn  that  which  is 
 not  grounded  either  on  the  Scripture,  or  on  fome  reafon  not  contrary  to  Scripture , 
 and  we  are  ready  to  give  them  our  hands  in  token  of  friendly  confent  with  them. 
 
 5.  But  againft  this  it  may  be  objected,  and  is,  That  the  Fathers  do  nothing  more  ufu-  7i,e  Firft  AL 
 ally  in  their  Books,  then  draw  Arguments  from  the  Scripture  negatively  in  reproof  of  fertion  endea. 
 that  which  is  evil;  Scriptures  teach  it  net,  avoid  it  therefore:  thefe  difputes  with  the  provedb°thc 
 Fathers  are  ordinary,  neither  is  it  hard  to  fhew  that  the  Prophets  themfelves  have  ufe  of  taking 
 
 menrs 
 
 fo  reafoned.    Which  Arguments  being  found  and. good,  it  mould  feem  that  it  cannot  *?%* 
 be  unfound  or  evil  to  hold  ftill  the  fame  AiTertion,  againft  which  hitherto  we  have  dif-  frowrSft^Aw 
 puted.  For  if  it  ftand  with  reafon  thus  to  argue,  Such  a  thing  is  not  taught  us'  in  Scri-  tftority  of 
 pture,  therefore  we  may  not  receive  or  allow  it :  how  mould  it  feem  unreafonable  to  wnicfTkinde 
 think,  that  whatfoever  we  may  lawfully  do,  the  Scripture  by  commanding  it  muft  of  diipwing i-{ 
 make  it  lawful  i  But  how  far  fuch  Arguments  do  reach,  it  fliall  the  better  appear  by  "/ual  m  t!lc 
 confidering  the  matter  wherein  they  have  been  urged.   Frrft  therefore  this  we  conftant- 
 ly  deny,  that  offo  many  Teftimoniesas  they^re  able  to  produce  for  the  ftrength  of 
 Negative  Arguments,  any  one  doth  generally  (which  is  the  point  in  queftion)  condemn 
 either  all  opinions  as  falfe,  or  all  actions  as  unlawful,  which  the  Scripture  teacheth  us 
 not.     The  moft  that  can  be  collected  out  of  them  is  onely,  that  in  fome  cafes  a  Ne- 
 gative Argument  taken  from  Scripture  is  ftrong,  whereof  no  man  endued  with  judge- 
 ment can  doubt.  But  doth  the  ftrength  of  fome  Negative  Argument  prove  this  kinde 
 of  Negative  Argument  ftrong,  by  force  whereof,  all  things  are  denied  which  Scri- 
 pture  amrmeth  not,  or  all  things  which  Scripture prefcribeth  not  condemned?  The 
 Queftion  between  us  is  concerning  matter  of  Action,  what  things  are  lawful,  or  unlaw- 
 ful for  men  to  do.  The  Sentences  alledged  out  of  the  Fathers,  are  as  peremptory,and  as 
 large  in  every  refpect  for  matter  or  Opinion,as  of  action^which  argueth  that  in  truth  they 
 never  meant  any  otherwife  to  tie  the  one  then  the  other  unto  Scripture,  both  being 
 thereunto  equally  tied,  as  far  as  each  is  required  in  the  fome  kinde  of  neceflity  unto 
 
 Salvati- 
 
a(S  The  Second  "Boo^of 
 
 ■  Salvation.     If  therefore  it  be  not  unlawful  to  know,  and  with  full  perfwafion  'o  be- 
 •     lieve  much  more  then  Scripture  alone  doth  teach  5  if  it  be  againft  all  Senfe  and  Reafon 
 to  condemn  the  knowledge  of  fo  many  Arts  and  Sciences  as  are  otherwife  learned  then 
 in  Holy  Scripture,  notwithstanding  the  manifeft  Speeches  of  ancient  Catholick  Fa- 
 thers which  feera  to  clofe  up  within  the  bofom  thereof  all  manner    good    and 
 lawful  knowledge  5  wherefore  fhould  their  words  be  thought  more  effectual  to 
 Ihew  that  we  may  not  in  deeds  and  practice,  then  they  are  to  prove  that  in  fpeculati- 
 on  and  knowledge,  we  ought  not  to  go  any  further  then  the  Scripture?  Which  Scri- 
 pture being  given  to  teach  matters  of  belief,  no  lefs  then  of  a&ion ;  the  Fathers  muft 
 needs  be,  and  are  even  as  plain  againft  credit,  befides  the  relation,  as  againft  pra&ice, 
 Augcont. hter.  without  the  injun&ion  of  the  Scripture.    S.  Auguftine  hath  faid,  Whether  it  be  quefli- 
 Petil.i.  5.  c.  6.  m  0r  cfoift,  or  whether  it  be  quefiion  of  his  church,  or  of  what  thing  foever  the  questi- 
 on be  ■■   I  fay  not,  if  we,  but  if  an  Angel  from  Heaven  fhall  tell  us  an)  thing  be  fide  thai 
 7cn>Ul  advlrf.  you  have  received  in  the  Scripture  under  the  Law  andtheGofpel,let  him  be  accurfed.  In  like 
 
 fort  Tertullian,  We  may  net  give  our  f elves  this  liberty  to 
 
 T.C.I2  -p.8t.  Auguftine  <*\i\\  Whether  it  be  que-      lrinq  jn  aKy    thin?  of  Olir  Will,  »0r  chltfe  am  thin?  that 
 <Vmn  of  Chi'ifl,  or  whether  it  be  quefiion  of  his  .  <*  ■>.    .        ■        r  .1    ■         11  {  y,        J*  „ , 
 
 church,  frc.Andieft  ,he  Anfwer  fhould  reftrain    other  men  brtng  w  of  their  will  h  we  have  the  Affiles 
 
 tjie  general  faying  of  Auguftine,  unto  the  Doaiine     thetnMves  for  Authors,   which  themfelves  brought  nothing 
 
 of  the  Gofpei ,  fo 'hr"  ^XfwS^elSe    of  their  own  will;  but  the  Difcipline  which  they  received  of 
 
 cut  the  Difciplme;  even  Tertuttian  niraieir,  Derore  J,    ..      .        .  ,.'        j  r  ■LjJr  /r  ,./  J,      ■         ,  .  \ 
 
 he  wasembrued  with  the  Herefie  oMontanus,gweth  Chnft,  they  delivered  faithfully  linto  the  people ;  111  which 
 
 Teftimony  unto  the  Difcipline  in  thefc  words,  We  pjace  ^  name  QC  Difcipline  importeth  nOt,3S  they  who 
 
 may  not  give  cur  fetes,  &c.  ^^  ^  ^^  ^  ^  j£  conftmed  ^  but  ^  flny  man 
 
 who  noteth  the  circumftance  of  the  place,  and  the  occafion  of  uttering  the  words, 
 will  eafily  acknowledge ,  even  the  felf-fame  thing  it  fignifieth,  which  the  name  of 
 Doctrine  doth  -,  and  as  well  might  the  one  as  the  other  there  have  been  ufed.  To  help 
 HtS'C°ma  them  farther,  doth  not  S.  Jerome,  after  the  felf-fame  manner  difyute,We  believe  it  not, 
 Hilar,  in  TfaL  fccaufe  we  read  it  not :  yea,  We  ought  not  fo  much  as  to  know  the  things  which  the  Book 
 131 '  cf  the  Law  containeth  not,  faith  S.  Hilary.  Shall  we  hereupon  then  conclude ,  that 
 
 we  may  not  take  knowledge  of,  or  give  credit  unto  any  thing  which  fenfe,  or  expe- 
 rience, or  report,  or  art  doth  propofe ,  unlefs  we  finde  the  fame  in  Scripture  1  No, 
 it  is  too  plain  that  fo  far  to  extend  their  Speeches,  is  to  wreft  them  againft  their  true 
 intent  and  meaning.  To  urge  any  thing  upon  the  Church ,  requiring  thereunto 
 that  Religious  AlTent  of  Chriftian  Belief,  wherewith  the  words  of  the  Holy  Prophets 
 are  received  h  to  urge  any  thing  as  part  of  that  fupermtural  and  celeftially  revealed 
 Truth  which  God  hath  taught,  and  not  to  ihew  it  in  Scripture,  this  did  the  ancient  Fa- 
 thers evermore  think  unlawful,  impious,  execrable.    And  thus  as  their  Speeches  were 
 
 meant,  fo  by  us  they  muft  be  reftrained.  As  for  thofe 
 
 T.  c.  U.  p-  8.  Let  him  hear  what  Cyprian  faith,  The   alledged  words  of Cyprian ,  The  Chrifiian  Religion  fhall 
 
 Chrifiian  Rel.gion  ( faitS  he  j  fhall  finde  ,  that,  &c     r  j    thatout  of  this  Scripture  Rules  of  all  Doctrines  have 
 
 Vcre  hoc  mandatum  legem  complcflttur  &  PtopbcttH,&     L        '  ,  i       r        J  i  *r   f*.   •  j  i -*i         1^1 
 
 ZiJtrboomuiumseripmarumvoiuminacoarnantuu  fprung,  and  that  from  hence  doth  fpring  ,  and  hither  doth 
 
 Hoc  naturajioc  ratio,  b'oc  Domine,verbi  tui  clamat  m-    yctum  whatfoever  the  Ecckfiaflical  Difcipline  doth  COn- 
 
 tborita,  im  ex  o><  mo  audiviww  hie  hvenit  onfumma-  cnreiv  this  r>lace  would  never  have  been  brought 
 
 iiomm  omnit  Keligio.  Frimum  eft  hocmandatum  fr  ulti-  «».      purely  tills  piacc  vvuuiu  ucvci  iktvc  uccn  uiuuDnc 
 
 fpumjiocinlibrovit*  confcripium  indeficientem  <fy  ho-  forth  in  thlS  Caule  ,  It  It  had  been  DUt  OllCe  read  Over 
 
 minibus  &Angc!tiexbibetMlionem.    Legal  hoc  mum  ■     ^      Author  himfelf,    OUt    of    whom    it    is-  cited. 
 verbumfa  inhocwandatomedneturChnflianaReligio,  .  ,  3   ,  ,  .      . 
 
 iinveniet  ex  hac  scriptura  omnium  d«iirinarum  regnia,   For  the  words  are  uttered  concerning  that  one  pnnci- 
 emanafse,fy  hmc  nafa&  hue  reveniqukquid  Ecdejia-   p^i  Commandment  of  Love ;  in  the  honour  where- 
 
 ment  containeth  the  Law  and  the  Prophets ,  and  in  this 
 one  Word  is  the  Abridgement  of  all  the  Volumes  of  Scripture:  This  Nature,  and  Reafon* 
 and  the  authority  of  thy  Word,  O  Lord,  doth  proclaim;  this  we  have  heard  out  of  thy 
 mouth ;  herein  the  perfection  of  all  Religion  doth  con fift.  This  is  thefirjl  Commandment 
 and  the  Uft :  This  being  written  in  the  Book  of  Life,  is  (as  it  were)  an  ever  la  (ling  leffon  both 
 to  Men  and  Angels.  Let  chriftian  Religion  read  this  one  Word,  and  meditate  upon  this 
 Commandment,  and. out  of  this  Scripture  it  (lull  finde  the  Rules  of  all  Learning  to  have 
 fprung,  and  from  hence  to  have  rifen,  and  hither  to  return,  whatfoever  the  Ecclefiaftical  Di- 
 fcipline containeth;  and  that  in  all  things  it  is  vain  and  boot  lefs  which  charity  con  fir  met  h 
 not.  Was  this  a  fentence  (trow  you)  of  fo  great  force  to  prove  that  Scripture  is  the  one- 
 Jy  Rule  of  ail  the  anions  of  men  ?  Might  they  not  hereby  even  as  well  prove,  that 
 
 one 
 
EcclefiaHical  ^Polity.  *y 
 
 one  Commandment  of  Scripture  is  the  onely  rule  of  all  things,  and  fo  exclude  the 
 reft  of  the  Scripture,  as  now  they  do  all  means  befides  Scripture  <  But  thus  itfareth 
 when  too  much  deine  of  contradiction  caufeth  our  fpeech  rather  to  pafs  by  num-' 
 ber,  then  to  ftay  for  weight.     Well,  but  Tertullian  doth  in  this  cafe  fpeak  yet  more 
 plainly  :  The  Scripture  (faith  he)  denieth  what  it  noteth  not  :  which  are  indeed  the 
 words  of  Tertullian.     But  what  ?  the  Scripture  reckoneth  up  the  Kings  of  -ifrael, 
 and  amongft  thofe  Kings,  David-,  the  Scripture  reckoneth  up  the  fons  of  David\ 
 and  amongft  thofe  fons ,  Solomon.      To  prove  that  amongft  the  Kings  of  lfrael ,  Tertui  lib  d 
 there  was  no  David  but  only  one  -,  no  Solomon  but  one  in  the  fons  ot  David}  Ter-  Monog. 
 tuUians  Argument  will  fitly  prove.     For  inafmuch  as  the  Scripture  did  propofe  to  a'j''2'*  8i* 
 reckon  up  all  h  if  there  were  moe,  it  would  have  named  them.     In  this  cafe  the  Sen-  th«  JucifX 
 pure  doth  deny  the  thing  it  noteth  not.     Howbeit  I  could  not  but  think  that  man  to  ,uUian  (ih^ 
 do  me  fome  piece  of  manifeft  injury,  which  would  hereby  faften  upon  me  a  general  That  d\e  Scii* 
 OpinLon,  as  il  I  did  think  the  Scripture  to  deny  the  very  Reign  of  King  Henry  the  ^at  which  k 
 Eighth,  becaufe  it  no  where  noteth  that  any  fuch  King  did  reign.  Tertullians  fpeech  noteih  noc* 
 is  probable  concerning  fuch  matter  as  he  there  fpeaketh  of.     There  was,  faith  Tertul- 
 lian, no  fecond  Lamech,  like  to  him  that  had  two  wives  -,  the  Scripture  denieth  what 
 it  noteth  not.     As  therefore  it  noteth  one  fuch  to  have  been  in  that  Age  of  the 
 World  h  fo  had  there  been  moe,  it  would  by  likelihood  as  well  have  noted  many  as  one. 
 What  infer  we  now  hereupon?  There  was  no  fecond  Lamech-,  the  Scripture  denieth  what 
 it  noteth  not.     Were  it  confonant  unto  reafon  to  divorce  thefe  two  Sentences ,  the 
 former  of  which  doth  (hew  how  the  latter  is  reftrained,  and  not  marking  the  former 
 to  conclude  by  the  latter  of  them,  that  /Imply  whatfoever  any  man  at  this  day  doth 
 think  true,  is  by  the  Scripture  denied,  unlefs  it  be  there  affirmed  to  be  true?  I  won- 
 der that  a  cafe  fo  weak  and  feeble  hath  been  fo  much  perfifted  in.     But  to  come 
 unto  thofe  their  Sentences,  wherein  matters  of  action  are  more  apparently  touched 
 the  Name  of  Tertullian  is  as  before,  fo  here  again  pre- 
 tended -,  who  writing  unto  his  Wife  two  Books,  and   .  r  c- ;- 2-  h  8o-  Antl  th«  in  yidnfcrent  things  ic 
 exhorting  her  in  the  one  to  live  a  Widow,  in  cafe  God   Z°^T,  &L2&5  £&^£fc£* 
 before  her  mould  take  him  unto  his  mercy  $  and  in  the   appear  by  ocher  places,  where  he  ukh,  Th«  what- 
 other,  if  (he  did  marry,  yet  not  to  joyn  her  felf  to  an  i°'TLrthicih  noc  ■he,  L,-fd'  ^le*feth  him» 
 Infidel,  as  in  thofe  times  iome  Widows  Chnftian  had 
 
 done   for    the  advancement  of  their  eftate  in  this  prefent  world  -,  he  urgeth  ve, 
 ry  earneftly  S.  Pauls  words,  Onely  in  the  Lord  :  Whereupon  he  demandeth  of 
 them  that  think  they  may  do  the  contrary ,  what  Scripture  they  can  /hew  where 
 God  hath  difpenced  and  granted  licenfe  to  do  againft  that  which  the  blefTed  A- 
 poftle  fo  ftriclly  doth  enjoyn  ?  And  becaufe  in  defence  it  might  perhaps  be  re- 
 plied ,  Seeing  God  doth  will  that  couples  which  are  married  when  both  are  Infi- 
 dels ,  if  either  party  chance  to  be  after  converted  unto  Chriftianity ,  this  ihould 
 not  make  feparation  between  them ,  as  long  as  the  unconverted  was  willing  to 
 retain  the  other  on  whom  the  grace  of  Chrift  had  fhined  5  wherefore  then  ihould 
 that  let  the  making  of  marriage,  which  doth  not  diflblve  marriage  being  made? 
 After  great  Reafons  /hewed  why  God  doth  in  Converts  being  married,  allow  con- 
 tinuance with  Infidels,  and  yet  difallow  that  the  faithful  when  they  are  free  ihould 
 enter  into  bonds  of  Wedlock  with  fuch,  concludeth  in  the  end  concerning  thofe 
 women  that  fo  marry,  They  that  pleafe  not  the  Lord,  do  even  thereby  offend  the  ^  Dmini 
 Lord  •,  they  do  even  thereby  throw  themfelves  into  evil ;  that  is  to  fay,  while  they  nan  j,ia:em, 
 pleafe  him  not  by  marrying  in  him ,  they  do  that  whereby  they  incur  his  dif-  B^Dt""™'« 
 pleafure  •,  they  make  an  offer  of  themfelves  into  the  fervice  of  that  enemy  with  £  /faS? 
 whofe  fervants  they  link  themfelves  in    fo  near  a  bond.      What  one  fy liable  '"«• 
 is  there  in  all  this,  prejudicial  any  way  to  that  which  we  hold  f  For  the  words  of 
 Tertullian  as  they  are  by  them  alledged,  are  two  ways  mif-underftood  -,  both  in 
 the  former  part ,  where  that  is  extended  generally  to   all  things   in  the  Neuter- 
 Gender,  which  he  fpeaketh  in  the  Feminine  Gender  of  Womens  perfons  -,  and  in  the 
 latter,  where,  received  with  hurt,  is  put  inftead  of  willful  incurring  that  which  is 
 evil.    And  fo  in  fum,  Tertullian  doth  neither  mean  nor  fay  as  is  pretended     what- 
 foever pleafeth  not  the  Lord,  difpleafeth  him,  and  with  hurt  is  received;  but,  Thofe  wo- 
 men that  pleafe  not  i  the  Lord  by  their  kinde  of  marrying,  do  even  thereby  offendthe 
 
 L  Lord-, 
 
a$  The  Second  "Bool^  of 
 
 Lord,  they  do  even  thereby  throw  themj elves  into  evil :  Somewhat  more  lnew  there  is  in 
 
 a  fecond  place  of  Tertullian ,  which  notwithftanding 
 r.r.;.2.j'.si And  to  come  yet  ncerer, where  he  when  we  }iave  examined,  it  will  be  found  as  the  reft 
 JSt^SS^^SwS;  are.  The  Roman  Empeiors  cuftom  was  at  certain 
 jeaing  i'k:d,wb# thc  Scripture  faith,  Thara  man  Solemn  times  to  beftow  on  his  Souldiers  a  Donative  - 
 :&SSS^*«J^i3ffS5  v^ich  Donative  they  received  wearing  Garlands  upon 
 unto  them  replying  that  h  ''*  rermured.wiiich  is  not  their  heads.  There  were  in  the  time  of  the  Emperors 
 forbidden, tie  anfwercth,  t'natit  is  forbidden,  wimh    severus  and  Antoninus,  many  who  being  Souldiers  had 
 
 '^^S^^S^^^^^*^  *    been  converted  unt0  Chrift>  and  notwithftanding  con- 
 iy  in  the  Dofttine  and  Ecckfufticji  Difcipiine,  but    tinued  ftili  in  that  Military  courfe  of  life.      In  which 
 
 awcff  ^-^'^^45  nTbf> one  man  there  was,  amon§ft  a11  the  reft>vvho 
 
 riot  forbidden]  uniefs  there  be  fomc  word  whici  at  fuch  a  time  coming  to  the  Tribune  of  the  Army 
 
 <ioth  permit  the  ufc  of  chenv ;  ^-^J^JJ0^^"  to  receive  his  Donative ,  came  but  with  a  Garland  in 
 
 freak  ^S£i  *  *>*  finluy' where  it  difpVafctll  his  hand,  and  not  m  fuch  fort  as  others  did.    The  Tri- 
 
 the  Lord  which  pica  eth  him  not,we  mnfi  of  neccf-  bune  offended  hereat ,  demanded  what  this  great  fin- 
 
 fity  have  t,e  Word  of  his  mouth  to  declare  h,s  plea-      g^ty  would  mean:    To  whom  theSouldier,    Chriflt- 
 
 anus  fum,  I  am  a  Chiflian.  Many  there  werefo  be/ides 
 him,  which  yet  did  otherwife  at  that  time,  whereupon  grew  a  Queftion,  Whe- 
 ther a  Chriftian  Souldier  might  herein  do  as  the  unchiiftian  did,  and  wear  as  they 
 wore.  Many  of  them  which  were  very  found  in  Chriftian  belief,  did  rather  commend 
 the  zeal  of  this  man,  then  approve  his  action.     Tertullian  was  at  the  fame  time  a 
 Montanifi,  and  an  enemy  unto  .the  Church  for  condemning  that  Prophetical  Spirit, 
 which  Mont  anus  and  his  followers  did  boaft  they  had  received  5  as  if  in  them  Chrift 
 had  performed  his  laft  promife  \  as  if  to  them  he  had  fent  the  Spirit  that  mould  be 
 their  Perfe&er  and  final  Inftructer  in  the  myfteries  of  Chriftian  truth.  Which  exul- 
 ceration  of  mind  made  him  apt  to  take  alloccafions  of  contradiction.      Wherefore 
 in  honour  of  that  action,  and  to  galltheir  mindes  vyho  did  not  fo  much  commend  it, 
 ..   if)  he  wrote  his  Book  de  Corona  Militis ,  not  diftembling  the  ftomach  wherewith  he 
 toili't. '      ""  wrote  it.     For  the  fiift  man  he  commended  as  one  more  conftant  then  the  reft  of 
 his  Brethren,  who  prcfumed,  faith  he,  that  they  might  well  enough  ferve  two  Lords.  Af- 
 terwards choler  fomewhat  rifling  within  him,  he  addeth,   It  doth  even  remain  that- 
 they  fhould  alfo  devijehorv  to  rid  themselves  of  his  Martyrdoms,  towards  the  Prophecies  of 
 whofe  Holy  Spirit  they  have  already  (hewed  their  difdain.    They  mutter  that  their  good 
 and  long  peace  is  now  in  hazard.     I  doubt  not  but  fome  of  them  fend  the  Scriptures  be- 
 fore, trufs  up  bag  and  baggage,  make  themf elves  in  a  readinefs,  that  they  may  fly  from  City 
 t-o  City  ;for  that  is  the  only  point  of  the  Gofpel,  which  they  are  careful  not  to  forget.  I  know 
 even  their  Paftors very  well  what  men  they  are  •,  in  peace  Lions,  Harts  in  time  of  trouble 
 mdfear:  Nowthefe  men,  {althTertullian,  They  mu(l  be  anfvered,  where  do  we  fnde  it 
 written  in  Scripture,  that  a  Chriftian  man  may  not  wear  a  Garland  <  And  as  mens 
 {beeches  uttered  in  heat  of  diftempered  afFeclion,have  oftentimes  much  more  eagernefs 
 then  weight-,  fo  he  that  fhall  mark  the  Proofs  alledged,  and  the  Anfwers  to  things  ob- 
 jected in  that  Book,  will  now  and  then  perhaps  efpy  the  like  imbecillity.     Such  is 
 that  Argument  whereby  they  that  wore  on  their  heads  Garlands,  are  charged  as  tranf- 
 greflors  of  Natures  Law,  and  guiltyof  Sacriledge  againft  God  the  Lord  of  Nature,  in- 
 afmuch.  as  Flowers  in  fuch  fort  worn ,  can  neither  be  fmelt  nor  feen  well  by  thofe 
 that  wear  them  :  And  God  made  Flowers  fweet  and  beautiful,  that  being  feen  and 
 fmelt  unto;  they  might  fo  delight.     Neither  doth  Tertullian  bewray  this  weaknefs 
 in  (hiking  only,  but  alfo  in  repelling  their  ftrokes  with  whom  he  contendeth.  They 
 ask,  faith  he^What  Scripture  is  there  which  doth  teach  that  we  flwuld  not  be  crowned? 
 And  what  Scripture  is  there  which  doth  teach  that  we  fhould?  For  in  requiring  on  the  contra- 
 ry part  the  aid  cf  Scripture,  they  do  give  fenteyice  beforehand  that  their  part  ought  alfo  by 
 Scripture  to  be  aided:  Which  anfwer  is  of  no  great  force.     There  is  no  neceffity, 
 that  if  I  confels  I  ought  not  to  do  that  which  the  Scripture  forbiddeth  me,  I  mould 
 thereby  acknowledge  my  felf  bound  to  do  nothing  which  the  Scripture  command- 
 eth  me  not.     For  many  inducements  befide  Scripture  may  lead  me  to  that,  which  if 
 Scripture  be  againft,  they  all  give  place,  and  are  of  no  value  •,  yet  otherwife  are 
 (hong    and  effectual  to  perfwade.     Which    thing    himfelf  well   enough  under- 
 ftanding,  and  being. not  ignorant  that   Scripture  in  many  things  doth  neither 
 
 command 
 
Ecclefiaslical  Tolity,  ■  ±p 
 
 command  nor  forbid,  but  ufe  filence  -,  his  resolution  in  fine,  is,  that  in  the  Church 
 a  number  of  things  are  ftritfHy  obferved ,  whereof  no  Law  of  Scripture  maketh 
 mention  one  way  or  other  -,  that  of  things  once  received  and  confirmed  by  ufe,  lone 
 ufage  is  a  Law  fufficient  ;  that  in  Civil  affairs,  when  there  is  no  other  Law,  cu- 
 ftom  it  felf  doth  ftand  for  Law  5  that  inafmuch  as  Law  doth  ftand  upon  Reafon,  toal- 
 ledgeReafon  ferveth  as  well  as  to  cite  Scripture  ^  that  whatfoever  is  reafonable,  the 
 fame  is  lawful,  whofoever  is  the  Author  of  it ;  that  the  authority  of  cuftom  is  great^final- 
 ly,  that  the  cuftom  of  Chriftians  was  then,  and  had  been  a  long  time,  not  to  wear  Gar- 
 lands, and  therefore  that  undoubtedly  they  did  offend,  who  prefumed  to  violate  fuch 
 a  cuftom,  by  not  obferving  that  thing ,  the  very  inveterate  Obfervation  whereof  was 
 a  Law  fufficient  to  binde  all  men  to  obferve  it,  unlefs  they  could  fhew  fome  higher 
 Law,  fome  Law  of  Scripture  to  the  contrary.  This  prefuppofed,  it  may  ftand  then 
 very  well  with  ftrength  and  foundnefs  of  reafon  ,  even  thus  to  anCxver^whereas  they 
 ask  what  Scripture  forbiddeth  them  to  wear  a  Garland  ?  we  are  in  this  cafe  rather  to  de- 
 mand,What  Scripture  commandcth  them  ?  they  cannot  here  alledge,  that  that  is  permitted 
 which  is  not  forbidden  them :  no,  that  is  forbidden  them  which  is  not  permitted.  For  long  re- 
 ceived cuftom  forbidding  them  to  do  as  they  did  ( if  fo  be  it  did  forbid  them )  there  was 
 no  excufe  in  the  world  to  juftifie  their  act,  unlefs  in  the  Scripture  they  could  fhew  fome 
 Law  that  did  licenfe  them  thus  to  break  a  received  cuftom.  Now  whereas  in  all  the 
 Books  of  Tertullian  befides,  there  is  not  fo  much  found  as  in  that  one,  to  prove  not 
 only  that  we  may  do,  but  that  we  ought  to  do  fundry  things  which  the  Scripture  com- 
 mandeth  not 5  out  of  that  very  Book  thefe  Sentences  are  brought  to  make  us  believe 
 that  Tertullian  was  of  a  clean  contrary  mind.  We  cannot  therefore  hereupon  yield ; 
 we  cannot  grant,  that  hereby  is  made  manifeft  the  Argument  of  Scripture  negative  to 
 be  of  force,  not  only  in  Do&rine  and  Ecclefiaftical  Discipline,  but  even  in  matters  ar- 
 bitrary. Tor  Tertullian  doth  plainly  hold  even  in  that  Book,  that  neither  r  e  matter 
 which  he  entreateth  of  was  arbitrary,  but  neceffary,  inafmuch  as  the  received  cuftom  of 
 the  Church  did  tie  and  binde  them  not  to  wear  Garlands  as  the  Heathens  did ;  yea , 
 and  further  alfo  he  reckoneth  up  particularly  a  number  of  things  whereof  he  exprefly 
 condudeth ,  Harum  &  aliarum  ejufmcdi  dtfciflinarum  ft  legem  exfofi tiles  Scriptura- 
 rum,  nullam  invenies  %  which  is  as  much  as  if  he  had  laid  in  exprefs  words,  Many 
 things  there  are  which  concern  the  Difciplineof  the  Church,  and  the  duties  of  men, 
 which  to  abrogate  and  take  away ,  •  the  Scriptures  negatively  urged  may  not  in  any 
 cafe  perfwade  us ,  but  they  muft  be  obferved,  yea,  although  no  Scripture  be  found 
 which  requireth  any  fuch  thing.  Tertullian  therefore  undoubtedly  doth  not  in  this 
 Book  fhew  himfelf  to  be  of  the  fame  minde  with  them ,  by  whom  his  name  is 
 pretended. 
 
 6.  But  fith  the  facred  Scriptures  themfelves  afford  oftentimes  fuch  Arguments  as 
 are  taken  from  Divine  Authority  both  one  way  and  other  -0  The  Lord  hath  commanded,  J0„   endea-1"" 
 therefore  it  muft  be .--  And  again,  in  like  fort,  He  hath  not,  therefore  it  mu(l  not  be  ;  fome  vcured  co  be 
 certainty  concerning  this  point  feemeth  requifite  to  be  fet  down  :  God  himfelf  can  ™"  &Sj!ur« 
 neither  poffibly  err,  nor  lead  into  error.  For  this  caufe  his  Teftimonies,  whatfoever  he  cuftom  of  dif- 
 
 affirmeth,  are  always  truth,  and  moft  infallible  certainty.Yea,further,becaufe  the  things  P^.ins  fro™ 
 
 that  proceed  from  him  are  perfect  without  any  manner  of  defector  maim-,  it  cannot  riry^egMiv& 
 
 be  but  that  the  words  of  his  mouth  are  abfolute,  and  lack  nothing  which  they  fhould  'y,  >  7^.2.  $, 
 
 °  J  God  is  light, 
 
 and  there  is 
 'n  him  nodarknefs  at  all.  tiebr.  6.1%.  It  is  impoffible  that  God  fhould  lie.  Num.  23.  19.  God  is  not  as  man,  that  he  fhould 
 lye.  T.  C./.2.  j>.  48.  It  is  not  hird  to  fhew  that  the  Prophets  have  reafoned  Negatively.  As  when  in  the  perfon  of  the 
 Lord  the  Prophet  faith,  Whereof  I  have  not  fpol>en,  Jer.  19.  5.  And  which  nevir  entred  into  my  heart,  Jer.  7  31,  32.  And 
 where  he  condemncth  them,  becavfe  tbey  have  not  at^fd  counfel  at  tbemouth  of  the  Lor d,  Dai.  30  2.  And  it  may  be  fhew- 
 ed,  that  the  fame  kinde  of  Argument  hath  been  ufed  in  things  which  are  not  of  the  fubftancc  of  Salvation  or  Damnation  , 
 and  whereof  there  was  no  Commandment  to  the  contrary  (as  in  the  fotmer  there  was,  Levit.  18.  21.  and  20.  3, 
 Dear.  17.  16.  )  In  Jefliita  the  Children  of  lfrael  are  charged  by  the  Prophet  ,  that  they  asked  not  counfel  at  th« 
 mouth  of  the  Lord,  when  they  entred  into  Covenant  with  the  G;beonites,Jof\iua  19.  14.  And  yet  that  Covenant 
 was  not  made  concrary  unto  any  Commandment  of  God.  Moreover,  We  read  that  when  David  hid  taken  this 
 counfel,  to  buili  a  Te  nple  u  ito  the  Lord,  albeit  the  Lord  had  reveilei  before  in  his  Word  ,  that  there  fhould  be 
 fuch  a  ftinding  place,  where  the  Ark  of  the  Covenant  and  the  Service  fhould  have  a  certain  abiding  :  And  al- 
 beit there  was  no  Word  of  God  which  forbad  David  to  build  the  Temple;  yet  the  Lord  (  with  commendation 
 of  his  goid  aff:,1ion  and  zeal  he  had  to  the  advancement  of  his  glory  J  condudeth  againfl  Davids  Refolution  to 
 buill  tie  Temple,  with  this  Reafon  ;  Namely,  That  he  had  given  no  Commandment  of  this  who  fhould  build  itr 
 1  Chron.  17.  c. 
 
 h  %  have 
 
50 
 
 The  Second  "Boo{  of 
 
 have  for  performance  of  that  thing  whereunto  they  tend.  Whereupon  it  followeth, 
 that  the  end  being  known  whereunto  he  directeth  his  fpeech,  the  Argument   nega- 
 tively is  evermoi  e°ftrong  and  forcible,  concerning  thofe  things  that  are  apparently 
 requifite  unto  the  fame  end.     As  for  example,  God  intending  to  fet  down  fundiy 
 times  that  which  in  Angels  is  moft  excellent,  hath  not  any  where  fpoken  fo  highly 
 of  them  as  he  hath  of  our  Lord  and  Saviour  Jefus  Chrift;  therefore  they  are  not  in 
 dignity  equal  unto  him.  It  is  the  Apoftle  S.  Pauls  Argument.     The  purpofe  of  God 
 was  to  teach  his  people,  both  unto  whom  they  fhould  offer  facrifice,  and  what  facri- 
 fice  was  to  be  offered.     To  burn  their  fons  in  fire  unto  Baal  he  did  net  command 
 them    he  fpake  no  fuch  thing,  neither  came  it  into  his  minde  :  therefore  this  they 
 ou^ht  not  to  have  done.  Which  Argument  the  Prophet  Jeremy  ufeth  more  then  once, 
 as  being  fo  effectual  and  ftrong, that  although  the  thing  he  reprove th  were  not  only 
 not  commanded,  but  forbidden  them,  and  that  exprefly  i  yet  the  Prophet  choofeth 
 
 ■2V V.  "'  ratner  t0  cnar§e  tnem  witn  the  *ault  of  ma^nS  a  Law  unt0  themfelves,  than  the  crime 
 Deiit.%8*  ic  0f  tranfgreffing  a  Law  which  God  had  made.    For  when  the  Lord  had  once  himfelf 
 pecifely  fet  down  a  form  of  executing  that  wherein  we  are  to  ferve  him ,  the  fault 
 appeareth  greater  to  do  that  which  we  are  not,  then  not  to  do  that  which  we  are 
 commanded.     In  this  we  feemto  charge  the  Law  of  God  with  hardnefs  onely,  in 
 that  with  foolilhnefs  =,  in  this  we  (hew  our  felvesweak  and  unapt  to  be  doers  of  his 
 Will    in  that  we  take  upon  us  to  be  Controllers  of  his  Wifdom  :  in  this  we  fail 
 to  pe'rfoira  the  thing  which  God  feeth  meet,  convenient,  and  gooa%  in  that  we 
 prelume  to  fee  what  is  meet  and  convenient  better  then  God  himfelf.     In  thofe  acti- 
 ons therefore,  the  whole  form  whereof  God  hath  of  purpofe  fet  down  to  be  ot> 
 ferved,  we  may  not  otherwife  do  then  exactly ,  as  he  hath  prefcribed  :  In  fuch 
 things  Negative  A:  guments  are  ftrong.   Again,  with  a  Negative  Argument  David  is 
 preffed  concerning  the  purpofe  he  had  to  build  a  Temple  unto  the  Lord  :  Thus  faith 
 i  chron.i7-$«  the  £0rd,  Thou  jhaltnot  build  me  an  Houfe  to  dwellin.  Wheresoever  I  have  walked  with 
 all  lfrael,  [fake  I  one  word  to  any  of  the  Judges  cflfrael,  whom  I  commanded  to  feed  my 
 people,  faying,  Why  have  ye  not  built  me  an  houfe  ?  The  Jews  urged  with  a  negative  ar- 
 Ifai  *o  i        gument  touching  the  aid  which  they  fought  at  the  hands  of  the  King  of  Egypt;  W» 
 to  thofe  rebellions  children  (faith  the  Lord  )  which  walk  forth  to  go  down  into  Egypt, 
 and  have  not  asked  counf el  at  my  mouth,  to  ftrengthen  themfelves  with  the  jlrength  of 
 fharaoh.     Finally,  the  league  of  fofhua  with  the  Gibeonites  is  likewife  with  a  Nega- 
 tive Argument  touched.    It  was  not  as  it  fhould  be :  And  why  c  the  Lord  gave 
 them  not  that  advice :  They  fought  not  counf  el  at  the  mouth  of  the  Lord.    By  the  vertue 
 Jofb  9- 14-      0£  wkich  examples,  if  any  man  fhould  fuppofe  the  force  of  Negative  Arguments  ap- 
 proved, when  they  are  taken  from  Scripture,  in  fuch  fort  as  we  in  this  queftion  are 
 preffed  therewith,  they  greatly  deceive  themfelves.     For  unto  which  of  all  thefe 
 was  it  faid,  that  they  had  done  amifs  in  purpofing  to  do,  or  in  doing  any  thing  at  all 
 which  the  Scripture  commanded  them  not  f  Our  Queftion  is,  Whether  all  be  fin  which 
 is  done  without  direction  by  Scripture,  and  not,  whether  the  ifraelites  did  at  any  time 
 amifs  by  following  their  own  mindes,  without  asking  count  el  ot  God.  No,  it  was  that 
 peoples  lingular  priviledge,  a  favour  which  God  vouchfafed  them  above  the  reft  of  the 
 world,  that  in  the  affairs  of  their  eftate,  which  were  not  determinable  one  way  or 
 other  by  the  Scripture,  himfelf  gave  them  extraordinary  direction  and  counfel,  as  oft 
 as  they  fought  it  at  his  hands.     Thus  God  did  firft  by  fpeech  unto  Mofes  5  after  by  Urim 
 and  Thummim  unto  Priefts";  laftly,by  dreams  and  virions  unto  Prophtts,  from  whom 
 in  fuch  cafes  they  were  to  receive  the  anfwer  of  God.    Concerning  J- ofrua  therefore, 
 Num.  27. 31.    thus  fpake  the  Lord  unto  Mofes  faying,  He  frail  (land  before  Eleazer  the  Trie  ft,  who 
 frail  ask  counfel  for  him  by  the  judgement  of  Urim  before  the  Lord  :  whereof  had  $0* 
 fhua  been  mindeful,  the  fraud  of  the  Gibeonites  could  not  fo  fmoothly  have  paft  un- 
 efpied  till  there  was  no  help.  The  Jews  had  Prophets  to  have  refolved  them  from  the 
 mouth  of  God  himfelf  whether  Egyptian  aids  fhould  profit  them,  yea,  or  no:  but  they 
 thought  themfelves  wife  enough,  and  him  unworthy  to  be  of  their  counfel.    In  this 
 refpect  theieforewas  their  reproof,  though  fharp,  yet  juft,  albeit  there  had  been  no 
 charge  precifely  given  them  that  they  fhould  always  take  heed  of  Egypt.  But  as  for  Da- 
 vid, to  think  that  he  did  evil  in  determining  to  build  God  a  Temple,  becaufe  there  was 
 in  Scripture  no  Commandment  that  he  fhould  build  it,  were  very  injurious :  the  purpofe 
 
 .of 
 
Ecclejiajlical  cPollty^  ^l 
 
 of  his  heart  was  religious  and  godly,  the  a<5t  moft  worthy  of  honour  and  renown  •,  nei- 
 ther could  Nathan  chutebut  admire  his  vertuous  intent,  exhort  him  to  go  forward  and 
 befeech  Cod  to  profper  him  therein.  But  God  faw  the  endlefs  troubles  which  David 
 fhould  be  fubjecl:  unto,  during  the  whole  time  of  his  Regiment,  and  therefore  gave 
 charge  to  defer  fo  good  a  work  till  the  days  of  tranquillity  and  peace,  wherein  it  might 
 without  interruption  be  performed.  David  fuppofed  that  it  could  notftand  with  the 
 duty  which  he  owed  unto  God,  to  fet  himfelfinan  houfe     x  Cnron       T  c  z  „ 
 
 of  Cedar- trees,  and  to  behold  the  Ark  of  the  Lords  Co-  Pro»che.i>  th'cBifhopof  Vdnbury  witiuh  s'lfindc" 
 venant  unfetled.  This  opinion  the  Lord  abateth,  by  ofrcafoning:  unto  whom  the  Bifhop  amwercth, 
 caufing  Nathan  to  (hew  h.m  plainly,  that  it  mould  be  no  JX^^^^^T^lit^ 
 more  imputed  unto  him  for  a  fault,  then  it  had  been  un-  word,and  is  u/W  not  only  by  us,  but  alio  by  ma. 
 to  the  Judges  of  ifrael  before  him,  his  cafe  being  the  fame   f/h°f '^^Vl01^  F,athe,s  A  lm,cf  '"^w. 
 
 i  •  •  J.    v  J   ,     .  J  .    °  i         i.        etntncKealon  why  the  Argument  cf  Authority  of 
 
 WhlCh  theirs  Was,  their  times  not  more  Unquiet  then  hlS,     the  Scripture  negatively  is  good  ;  namely,  for  that 
 
 nor  more  unfit  for  fuch  an  action.     Wherefore  concern-  rJje  Word  of  G°d  is  perfeft.  in  another  place  unto 
 
 ing  the  force  of  Negative  Arguments  fo  taken  from  the  &*tf$lSWS«e* &**  S'fc 
 
 Authority  of  Scripture,  as  by  us  they  are  denied,  there  »<«»«, r/j^^9we,i.«>whichreafoned  Negatively 
 
 is  in  all  this  lefs  then  nothing.    And  touching  that  which  °fh*e S°rJ°l ,he  ^ftW  , Thc  pliCCS 
 
 ,.  ..     .     ,         O •  o  wnjcii  healleclgeth  be  very  full  atid  plain  in  el- 
 
 UntO  thlS  purpole   IS   borrowed  from    the   ContrOVeiiieS     turiluy,  without  any  fuch  refiraints  as  the  An- 
 
 fometimes  handled  between  Mr.  Harding  and  the  wor-    fwerer  ima8'»n^,  as  they  are  there  to  be  feen. 
 thieft  Divine  that  Chriftendom  hath  bred  for  the  fpace  of  fome  hundreds  of  years , 
 who  being  brought  up  together  in  one  University,  it  fell  out  in  them  which  was  Spo- 
 ken of  two  others,  *They  learned  in  the  fame ,  that  which  in  contrary  Camps  they  did  iV  » 
 •practice.    Of  thefe  two  the  one  objecting  that  with  us  Arguments  taken  from  Au-  J*gmtkt  "I' 
 thority  Negatively  are  over  common  $  the  Bifhops  anfwer  hereunto  is,  that  thiskinde  Mari^f>ib  <?<>- 
 of  Argument  is  thought  to  he  good,  whensoever  proof  is  taken  of  Gods  Word;  and  is  ufed  mUnfJllTm 
 not  onely  by  m,  but  alfo  by  S.  Paul ,  and  by  many  of  the  Catholtck  Fathers.     S.  Paul  »'/**   caftrk 
 faith,  God  f aid  not  unto  Abraham,  In  thy  feeds  ajl  the  Nations  of  the  earth  (hall  be  f£\  9^„. 
 blefedy  but,  in  thy  feed,  which  is  chrifl;  and  thereof  he  thought  he  made  a  good  Argu-  trariit     face, 
 ment.     Likewife,  faith  Origen,  The  Bread  which  the  Lord  gave  unto  his  Difaples , 
 
 rent. 
 Art. 
 
 faying  unto  them,  Take  and  eat,  he  deferred  not,  nor  commanded  to  be  referved  till  the  next  Div'if': 
 
 29, 
 
 day.  Such  Arguments  Origen  and  other  learned  Fathers  thought  to  (land for  good,  whatfo-  Gal-  ?• 
 ever  mi  (liking  Mr.  Harding  hath  found  in  them.    This  kinde  of  proof  is  thought  to  hold  in  %]„  '", Lev'"' 
 Gods  Commandments,  for  that  they  be  full  and  perfect :  and  God  hath  f pec  tally  charged 
 us,  that  we  fhould  neither  put  to  them,  nor  take  from  them  :  and  therefore  it  feemeth good 
 unto  them  that  have  learned  of  Chrift,  UnuseftmagiftervefterChriftus,  and  have  heard 
 the  voice  of  God  the  Father  from  Heaven,  Ipfum  audite.     But  unto  them  that  add  to  the  JUS.'  V,'. 
 Word  of  God  what  them  lifteth,  and  make  Gods  will  fubjecl  unto  their  will,  and  break  Gods 
 Commandments  for  their  own  traditions  fake,  unto  them  it  feemeth  not  good.    Again,the 
 Englifh  Apologie  alledging  the  example  of  the  Greeks,  how  they  have  neither  pri- 
 vate Mafles ,  nor  mangled  Sacraments ,  nor  Purgatories,  nor  Pardons  $  it  plealeth  D  r  r 
 Mr.  Harding  to  jeft  out  the  matter,  toufethe  helpof  his  wits  where  ftrength  of  truth  cd.15.amf.' 
 failed  him,and  to  anfwer  with  fcoffing  at  Negatives.  The  Bifhops  defence  in  this  cafe  is, 
 The  ancient  learned  Fathers  having  to  deal  with  politick  Hereticks,  that  in  defence  of  their 
 Errors  avouched  the  judgement  of  alltheoldBiflwps  and  Doctors  that  had  been  before  them, 
 and the  general confent  of  the  Primitive  and  whole  nniverfil  church,  and  that  with  as 
 good  regard  of  truth,  and  as  faithfully  as  you  do  now;  the  better  to  dif cover  the  fliame- 
 lejs  boldnefs,  andnakedne(s  of  their  doctrine,  were  oftentimes  likewife  forced  to  ufe  the  ne- 
 gative, and  fo  to  drive  the  fame  Hereticks,  as  we  do  you,  to  prove  their  Affirmatives,  which 
 thing  to  do  it  was  never  pofible.  The  ancient  Father  Iraeneus  thus  flayed  himfelf,  as  we  do, 
 by  thc  Negative,  Hoc  neq^  Prophetae  prrcdicaverunt,  neq;  Dominusdocuit,  neq-,  Apo-  Llb_  t  eap  lt 
 ltoh  tradiderunt  •,  This  thing  neither  did  the  Prophets  publifh ,  nor  our  Lord  teach ,  nor 
 the  Apoftles  deliver.     By  a  like  Negative  Chryfoftome}^,  This  tree  neither  Pmlplant-  S/™7"?T' 
 ed,nor  ApoMos  watered,  nor  God increafed.     In  like  fort  Leo  faith,  What  needeth  itto  be-  EtWw- Cli* 
 lievethat  thing  that  neither  the  Law  hath  taught,  nor  the  Prophets  have  fpoken,  nor  the 
 C  of  pel  hath  preached,  nor  the  Apoftles  have  delivered?   And  again,  How  are  the  new  de-  f^"  JJ£  ^ 
 vices  brought  in  that  our  Fathers  never  knew  ?  S.  Auguftine  having  reckoned  up  a  great 
 number  of  the  Bifhops  of  Rome,  by  a  general  Negative  faith  thus ,  In  all  this  order  of 
 fuccefs ion  of  Bifhops,  there  is  not  one  Bifhop  found  that  was  a  Donatift,  S,  Gregory  being  Lib.  4.  £;.  je, 
 
 himjelf 
 
5i  The  Second  HogJ^  of 
 
 ■him! elf  a  Bifhop  o/Rome,  and  writing  againft  the  Title  ofUniverfal  Bifhop,  tilth  thus, 
 None  of  all  my  Predeceffors  ever  confented  to  ujethis  ungodly  Title-,  No  Bifhop  of  'Rome  ever 
 took  upon  him  this  name  of  fingulanty.     By  fitch  Negatives, Mr.  Harding,  we  reprove  the 
 vanity  and  novelty  of  four  Religion  •,  We  tell  you,  none  of  the  Catholick,  ancient,  learned 
 Fathers, either  Greek  or  Latine,cver  ufed  either  your  private  Mafs,or  jour  half  Communion, 
 or  your  ba>  harous  unknown  prayers.  Paul  never  planted  them,  Apollos  never  watered  them, 
 Cod  never  encreafedthem ;  they  are  of  your  [elves,  they  are  not  of  God.     In  all  this  there 
 is  not  a  Syllable  which  any  way  crofieth  us.    For  concerning  Arguments  Negative 
 taken  from  Humane  Authority,  they  are  here  proved  to  be  in  fome  cafes  very  f hong 
 and  forcible.     They  are  not  in  our  eftimation  idle  reproofs ,  when  the  Authors  of 
 needlefs  Innovations  are  oppofed  with  fuch  Negatives,  as  that  of  Leo,  How  are  thefe 
 new  devices  brought  in  which  our  Fathers  never  knew  ?  When  their  grave  and  reve- 
 rend Superiors  do  reckon  up  unto  them,  as  Augufiindid  to  the  Bonatifts,  large  Cata* 
 loguesof  Fathers,  wondred  at  for  thek  wifdom,  piety  and  learning,  amongft  whom  for 
 fo  many  Ages  before  us,  no  one  did  ever  fo  think  of  the  Churches  affairs ,  as  now 
 the  World  doth  begin  to  be  perfwaded  •,  lurely  by  us  they  are  not  taught  to  take  ex- 
 ception hereat,becaufefuch  Arguments  are  Negative.    Muchlefs  when  the  like  are 
 taken  from  the  facred  authority  of  Scripture,  if  the  matter  itfelfdo  bear  them.     For 
 in  truth  the  queftionis  not,  Whether  an  Argument  from  Scripture  negatively  may 
 be  good,  but  whether  it  be  fo  generally  good,  that  in  all  actions  men  may  urgent  The 
 Fathers,  I  grant,  do  ufe  very  general  and  large  terms,  even  as  Hiero  the  King  did  in 
 fpeaking  of  Archimedes,  From  henceforward  whatfoever  Archimedes  fpeaketh,  it  rmifi 
 be  believed.    His  meaning  was  not  that  Archimedes  could  fimply  in  nothing  be  decei- 
 ved, but  that  he  had  in  fuch  fort  approved  his  skill,  that  he  leemed  worthy  of  credit 
 for  ever  after  in  matters  appertaining  unto  the  fcience  he  was  skilful  in.    In  fpeaking 
 thus  largely  it  isprefumed,  that  mensfpeech.es  will  be  taken  according  to  the  matter 
 whereof  they  fpeak.     Let  any  man  therefore  that  carrieth  indifferency  of  judgement, 
 perufethe  Bifhops  fpeeches,  and  confider  well  of  thofe  negatives  concerning  Scrip- 
 ture, which  he  produceth  out  of  lren&us,  ch>yfoflom  and  Leo,  which  three  are  chofen 
 from  among  the  refidue,becaufe  the  fentences  of  the  others  (even  as  one  of  theirs  alfo) 
 do  make  for  defence  of  negative  Argments  taken  from  humane  Authority,  and  not 
 1  from  divine  onely.  They  mention  no  more  reftraint  in  the  one  then  in  the  other:  yet  I 
 think  themfelves  will  not  hereby  judge,  that  the  Fathers  took  both  to  be  ftrong, with- 
 out reftraint  unto  any  fpecial  kind  of  matter,  wherein  they  held  fuch  Argument  for- 
 cible.    Nor  doth  the  Bifhop  either  fay  or  prove  any  more,  then  that  an  Argument  in 
 fome  kinds  of  matrermay  be  good,  although  taken  negatively  from  Scripture. 
 Their  opinion      1-  An  earneft  defire  to  draw  all  things  unto  the  determination  of  bare  and  naked 
 conecm.ng      Scripture,  hath  caufed  here  much  pains  to  be  taken  in  abating  the  eftimation  and  cre- 
 A-e  o  rceent°f     ^k  ot"  man-     Which  if  we  labour  to  maintain  as  far  as  Truth  and  Reafon  will  bear,lec 
 taken™' oin     not  any  think  that  we  travel  about  a  matter  not  greatly  needful.     For  the  fcope  of  all 
 immanc    au-  ^gjj  pleading  againft  mans  Authority,  is  to  overthrow  fuch  Orders,  Laws,  and  Confti- 
 ordre',?ng°r  of'  tutions  in  the  Church,  as  depending  thereupon,  if  they  mould  therefore  be  taken  away, 
 mer.s  a&io  s   vvould  peradventure  leave  neither  face  nor  memory  of  Church  to  continue  long  in  the 
 or/erfWjfl    world,  the  world  efpecially  being  fuch  as  now  it  is.    That  which  they  have  in  this  cafe 
 fpoken,  I  would  for  brevity  fake  letpafs,  but  that  the  drift  of  their  fpeech  being  fo 
 r.c.l.ip.2$.  dangerous,  their  words  are  not  to  be  neglected.    Wherefore  to  fay  that  fimply  an 
 ^StioiH6  j  Argument  taken  from  mans  Authority,  doth  hold  no  way,  neither  Affirmatively  nor 
 the  authority  Negatively,  is  hard.  By  a  mans  Authority  we  here  underftand  the  force  which  his 
 of  a  man,  it   vvor'3  natn  for  tne  affurance  of  anothers  mind  that  buildeth  upon  it;  as  the  Apoftle 
 IS'affi.m^.1  fomewhatdid  upon  their  report  of  the  houfe  of  cA/w  *  and  the  Samaritans  in  a  matter 
 tively  nor  ne-  of  far  greater  moment,upon  the  report  of  a  fimple  Woman.  For  fo  it  is  faidin  S.Johns 
 Relforns  ^bl  Gofpel,  Many  of  the  Samaritans  of  that  City  believed  in  him  for  the  faying  of  the  woman, 
 ca^the  in.  which  teftifed,  He  hath  told  me  all  things  that  ever  I  did.    The  ftrength  of  mans  Au- 
 firmiryofman  thority  is  Affirmatively  fuch,that  the  weightieft  affairs  in  the  world  depend  thereon. 
 
 cin  never  at-  *  J  " 
 
 tain    to  the 
 
 ^erfeftion   of  any  thing  wh-reby  he  mij;ht  fpeak  all  things  that  aretobe  fpoken  of  it;   neither  yet  be  free  from  er- 
 
 rorin  thofe  things  which  helpcak;thor  giveth  our.  And  therefore  this  argument  neither  affirmatively  nor  nega  lively  com- 
 
 yelleth  'he  hearer,  but  only  inducctlv  him  to  fome  liking  or  difliking  of  that  for  which  it  is  brought,  and   is  rather  for  an 
 
 vwtor  to  perfwade  the  fimplcr  fort,  then  for  a  Ditfuca- to  enforce  him  that  is  learned:  iCor.i-u.  Joh.4.34. 
 
 In 
 
Ecclefiaftkal  Tolity* 
 
 53 
 
 In  judgement  and  juftice  are  not  hereupon  proceedings  grounded  >  Saith  not  the  Law 
 that  w  the  mouth  of  two  or  three  Witness  every  word  frail  be  confirmed  i  This  the  Law 
 or'  God  would  not  fay,  if  there  were  in  a  mans  teftimony  no  force  at  all  to  prove  any  MiKh/ft/fi 
 thing.     And  if  it  be  admitted  that  in  matter  of  Fad,  there  isYome  credit  to  be'gj 
 ven  to  the  teftimony  of  man,  but  not  in  matter  of  opinion  and  judgment,  we  fee  the 
 contrary  both  acknowledged  and  univerfally  pra&ifed  alfo  throughout' the  world 
 The  fentences  of  wife  and  expert  men  were  never  but  highly  efteemed.     Let  the  title 
 of  a  mans  right  be  called  in  queftion,  are  we  not  bold  to  relie  and  build  upon  the 
 judgement  of  fuch  as  are  famous  for  their  skill  in  the  Laws  of  this  Land  C  In  matter 
 of  State,  the  weight  many  times  of  fome  one  mans  authority  is  thought  reafon  fuffici- 
 ent  even  to  fway  over  whole  Nations.      And  this  is  not  only  with  the  fimplefort 
 but  the  learneder  and  wifer  we  are,  the  more  fuch  Arguments  in  fome  cafes  prevail  with 
 us.    The  Reafon  why  the  fimpler  fort  are  moved  with  Authority,  is  the  confcience  of 
 their  own  ignorance  5  whereby  it  cometh  to  pafs,  that  having  learned  men  in  ad- 
 miration, they  rather  fear  to  diflike  them,  then  know  wherefore  they  mould  allow  and 
 follow  their  judgements.    Contrariwife  with  them  that  are  skilful,  authority  is  much 
 more  ftrongand  forcible-,  becaufe  they  only  are  able  to  difcernhow  juft  caufe  there 
 is  why  to  fome  mens  Authority,  fo  much  mould  be  attributed.     For  which  caufe  the 
 name  of  Hippocrates  ( no  doubt )  were  more  effectual  to  perfwade  even  fuch  men 
 as  Galen  himfelf.  then  to  move  a  filly  Emperick.  So  that  the  very  felf-fame  Ar°u- 
 ment  in  this  kind  which  doth  but  induce  the  vulgar  fort  to  like,  may  conftrain  the  wi- 
 fer to  yield.     And  therefore  not  Orators  only  with  the  people,  but  even  the  very  pro- 
 foundeft  Difputers  in  all  faculties  have  hereby  often  with  the  beft  learned  pre- 
 vailed mod.     As  for  Arguments  taken  from  humane  Authority,  and  that  negatively., 
 for  example  lake,  if  we  mould  think  the  affembling  of  the  people  of  God  together 
 by  the  found  of  a  Bell ,  the  prefenting  of  Infants  at  the  Holy  Font,  by  fuch  as  we 
 ■  commonly  call  their  Godfathers,  or  any  other  the  like  received  cuftom  to  be  impi-> 
 ous,  becaufe  fome  men  of  whom  wethink  very  reverently,  have  in  their  Books  and 
 Writings  no  where  mentioned  or  taught  that  fuch  things  mould  be  in  the  Church-,  this 
 reafoning  were  fubjecl  unto  juft  reproof;  it  were  but  feeble,  weak,and  unfound.  Not- 
 withftanding  even  negatively  an  Argument  from  humane  Authority  may  beftrong; 
 as  namely  thus :  The  Chronicles  of  England  mention'  no  more  then  only  fix  Kin^s 
 bearing  the  name  of  Edward,  fince  the  time  of  the  laft  Conqueft-,  therefore  it  cannot 
 be  there  mould  be  more.    So  that  if  the  queftion  be  of  the  authority  of  a  mans  te- 
 ftimony, we  cannot  fimply  avouch,  either  that  affirmatively,  it  doth  not  any  way  hold, 
 or  that  it  hath  only  force  to  induce  the  fimpler  fort ,  and  not  to  conftrain  men  of 
 underftanding  and  ripe  judgement  to  yield  aifent,  or  that  negatively  it  hath  in  it  no 
 ftrength  at  all.  For  unto  every  of  thefe  the  contrary  is  moft  plain.  Neither  doth  that 
 which  is  alledged  concerning  the  infirmity  of  men,  overthrow  or  difprove  this.    Men 
 are  blinded  with  ignorance'and  error-,  many  things  efcape  them,and  in  many  things  they 
 may  be  deceived;  yea,  thofe  things  which  they  do  know,  they  may  either  forget,  or 
 upon  fundry  indirect  confiderations  let  pafs,  and  although  themfelves  do  not  erre,  yet 
 may  they  through  malice  or  vanity, even  of  purpofe  deceive  others.    Howbeit,  infinite 
 cafes  there  are  wherein  all  thefe  impediments  and  lets  are  fo  manifeftly  excluded,  that 
 there  is  no  fhewor  colour  whereby  any  fuch  Exception  maybe  taken,  but  that  the 
 teftimony  of  man  will  ftand  as  a  ground  of  infallible  aflurance.     That  there  is  a  City 
 of  Rome,  that  Pius  gnintus  and  Gregory  the  thirteenth,  and  others  have  been  Popes 
 of  Rome ,  I  fuppofe  we  are  certainly  enough  peffwaded.     The  ground  of  our  per- 
 fwafion,  who  never  faw  the  place  nor  perfons  before  named,  can  be  nothing  but  mans 
 teftimony.    Will  any  man  here  notwithftanding  alledge  thofe  mentioned  humane  in- 
 firmities as  Reafons,  why  thefe  things  fhould  be  miftrufted  or  doubted  of  i  yea,  that 
 which  is  more,  utterly  to  infringe  the  force  and  ftrength  of  mans  teftimony,  were  to 
 fiiake  the  very  Fortrefs  of  Gods  truth.     For  whatfoever  we  believe  concerning  Sal- 
 vation by  Chrift,  although  the  Scripture  be  therein  the  ground  of  our  belief;  yet  the 
 authority  of  man  is,  if  we  mark  it,  the  key  which  openeth  the  door  of  entrance  in- 
 to the  knowledge  of  the  Scripture.     The  Scripture  doth  not  teach  us  the  things  that 
 are  of  God,unlefs  we  did  credit  men  who  have  taught  us  that  the  words  of  Scri- 
 pture do  fignifie  thofe  things.  .  Some  wav  therefore  3.  notwithftanding  mans  infir- 
 mity, 
 
ja  The  Second  $00^  of 
 
 riiity,  yet  his  Authority  may  inforce  afTent.     Upon  better  advice  and  deliberation 
 fo  much  is  perceived,  and  at  the  length  confeft,  that  Arguments  taken  from  the  Au- 
 thority of  men,may  not  only  fo  far  forth  as  hath  been 
 r.c./i.p. 10.  Although  rh«  v™{™i^™™°l    declared,  but  further  alfo  be  of  fome  force  in  H»- 
 
 /uthor;ty  of  men  is  good  neither  in  humane  ntr  divine  5  "»      *  "J* 
 
 fcicncetiy.  tu  hath  (omr  fmaii  force  in  humane  toen-  mane  Sciences  ;  which  force  be  it  never  io  iraall, 
 cej,  ov  fruchasnitiirjiiy,ana  in  that  he  is  a  man,  he    doth  fhew  that  they  are  not  utterly  naught    But  in 
 
 inav  come  to  fome  ripcncfi  of  judgement  in  thofelcien-  /        .  .     J  o      • 
 
 S  which  in  divine  matters  huh  no  force  at  all :  aS  of  Jtottw  2>/w«  it  is  ftill  maintained  ftifly  that  they 
 him  which  naturally,  and  as  he  is  a  man,  can  no  more  nave  no  manner  force  at  all.  Hcwbeit,  the  very  felf 
 judge  of  hem  ^*^^^^^a'^.    fame  reafon  ,  which  caufeth  to  yield  that  they  are 
 
 ii  it  from  drawing  credit,  it  it  be  Bareiy  ipoiten,  wiui  ?    •      i  -u        i     i  i  v,     • 
 
 out  Reafon  and  lertimony  of  Scripture,  that  it  cameth  or  lome  force  m  the  one,  will  at  the  length  conftrain 
 aifo  a  fu  puion  of  untruth  whatfoever  proaedeth  from    alfo  tQ  ac]cnovvledge  that  they  are  not  in  the  other 
 
 him- which  the  A  pofil;  did  well  note,  when  to  llgnihe  .  _      P.  /.     ,  .    ** 
 
 a  Thing  corruptly  fpoken,and  againtt  the  truth,  he  faith,  altogether  unforcible.  For  if  the  natural  ftrength 
 that it is fpoken according  toman,  /torn. 3.  He  faith    0f  mans  wit  may  by  experience  and  ftudie  attaint 
 
 not  as  a  wicked  and  lying  man,  but  (Imply  as  a  man  :  r ■     ,     r;Denefs  m  tUe  knowledge  of  rhino*  rm- 
 
 And  although  this  corruption  be  reformed  in  many, yet     umu  iiu.ii  npcHcis  111  uic  khuvucu^c  or  inings  nu- 
 
 for  fo  mudfasin  whom  the  knowledge  of  the  truth  is    mane,  that  men  in  thiSrefpecl:  may  prefume  to  build 
 
 moft  advanced,  there  remainejh  both  ign orance  and  dif.  fomewhat  upon  tnejr  judgement  -,  what  reafon  have 
 ordered  aff  ft^onsf  whereof  either  of  them  turnetlitiim  r  /      o  1 
 
 from  ipeaking  of  the  truth)no  mans  authority,  with    we  to  think  but  that  even  in  matters  Divine,  the 
 
 the  Church  efpecially.and  thofc  that  are  calkd  and  per-     Jj^g  wjts  furnilht  with  neceflary  helps,  exercifed  in 
 
 ttES&fiZ&sF**?"**  ¥*■■  rb  likLe  %nce> 5ndaffifed  mi 
 
 1  the  grace  of  Almighty  Cod,may  grow  unto  fo  much 
 
 perfection  of  knowledge,  that  men  fhall  have  juft  caufe,  when  any  thing  pertinent 
 unto  Faith  and  Religion  is  doubted  of,  the  more  willingly  to  encline  their  mindes  to- 
 wards that  which  the  fentence  of  fo  grave,  wife,  and  learned  in  that  faculty  fhall  judge 
 moft  found?  For  the  controverfieis  of  the  weight  of  fuch  men^  judgements.  Let  it 
 therefore  befufpeded,  let  it  be  taken  as  grofs,  corrupt,  repugnant  unto  the  truth, 
 whatfoever  concerning  things  divine  above  nature  fhall  at  any  time  be  fpoken  as  out 
 of  the  mouths  of  meer  natural  men,  which  have  not  the  eyes  wherewith  heavenly 
 things  are  difcerned :  For  this  we  contend  not.  But  whom  God  hath  endued  with 
 principal  gifts  to  afpire  unto  knowledge  by  -,  whofe  exercifes,  labours,  and  divine 
 ftudieshehath  fo  bleft,  that  the  World  for  their  great  and  rare  skill  that  way  hath 
 them  in  lingular  admiration  ^  may  we  reject  even  their  judgement  likewife,  as  being 
 utterly  of  no  moment?  For  mine  own  part,  I  dare  not  fo  lightly  efteem  of  the  Church , 
 and  of  the  principal  Pillars  therein.  The  truth  is,  that  the  minde  ofman  defireth 
 evermore  to  know  the  tiuth,  according  to  the  moft  infallible  certainty  which  the  na- 
 ture of  things  can  yield.  The  greateft  affurance generally  with  all  men,  is  that  which 
 we  have  by  plain  afpecT:  and  intuitive  beholding.  Where  we  cannot  attain  unto  this 
 there^what  appeareth  to  be  true,  by  ftrong  and  invincible  demonftration,  fuch  as  where- 
 in it  is  not  by  any  way  poffible  to  be  deceived,  thereunto  the  minde  doth  necefhrily  af- 
 fent,neither  is  it  in  the  choice  thereof  to  do  otherwife.  And  in  cafe  thefe  both  do  fail, 
 then  which  way  greateft  probability  leadeth,  thither  the  minde  doth  evermore  incline. 
 Scripture  with  Chriftian  men  being  received  as  the  Word  of  God ;  that  for  which  we 
 have  probable,  yea,  that  which  we  have  neceflary  reafon  for,  yea,  that  which  we  fee 
 with  our  eyes,  is  not  thought  fo  fureas  that  which  the  Scripture  of  God  teacheth; 
 becaufe  we  hold  that  his  fpeech  revealeth  there  what  himfelf  feeth,  and  therefore  the 
 ftrongeft  proof  of  all,  and  the  moft  neceffarily  afTented  unto  by  us  (  which  do  thus 
 receive  theScripture)  is  the  Scripture.  Now  it  is  not  required,  nor  can  be  exacted  at 
 our  hands,  that  we  flhould  yield  unto  any  thing  other  afTent,  then  fuch  as  doth  anfwer 
 the  evidence  which  is  to  be  had  of  that  we  affent  unto.  For  which  caufe  even  in 
 matters  Divine,  concerning  fome  things  we  may  lawfuly  doubt  and  fufpend  our  judge- 
 ment, endining  neither  to  one  fide  or  other-,  as  namely,  touching  the  time  of  the  fall 
 both  of  man  and  Angels  ^  of  fome  things  we  may  very  well  retain  an  opinion  that  they 
 are  probable  and  not  unlikely  to  be  true,  as  when  we  hold  that  men  have  their  fouls 
 rather  by  creation  then  propagation,  or  that  the  Mother  of  our  Lord  lived  always  in, 
 the  ftate  of  Virginity  as  well  after  his  birth  as  before  ( for  of  thefe  two,  the  one,  her 
 virginity  before,  is  a  thing  which  of  neceflity  we  muft  believe ;  the  other ,  her  conti- 
 naance  in  the  fame  ftate  always,  hath  more  likelihood  of  truth  then  the  contrary-,) 
 finally,  in  all  things  then  are  our  Confciences  beft  refolved,and  in  a  moft  agreeable  fort 
 unto  God  and  Nature  fetled,  when  they  are  fo  far  perfwaded  as  thefe  grounds  of 
 
 per- 
 
Ec'clefinslical  'Polity.  55- 
 
 perfwafion  which  are  to  be  had  will  bear.     Which  thing  I  do  fa  much  the  rather  fet 
 
 down,  for  that  I  fee  how  a  number  of  fouls  are,  for  want  of  right  information  in  this 
 
 Point   oftentimes  grievoufly  vexed.     When  bare  and  unbuilded  Conclufionsarepuc 
 
 into  their  mindes,  they  finding  not  themfelves  to  have  thereof  any  great  ceitainrv, 
 
 imagine  that  this  proceedeth  only  from  lack  of  Faith,  and  that  the  Spirit  of  God  doth 
 
 not  work  in  them,  as  it  doth  in  true  Believers  -y  by  this  means  their  hearts  areiv.uch 
 
 troubled,  they  fall  into  anguiihand  perplexity:  whereas  the  truth  is,  that  how  bold 
 
 and  confident  foeverwe  may  be  in  words,  when  it  cometh.to  the  point  of  trial^  fuch 
 
 as  the  evidence  is,  which  the  Truth  hath  either  in  it  felf,  or  through  proof,  fuch  is  the 
 
 hearts  affent  thereunto  -,  neither  can  it  be  ftronger ,  being  grounded  as  it  mould  be. 
 
 I  grant  that  proof  derived  from  the  authority  of  mans  judgement,  is  not  able  to  work 
 
 that  aliurance  which  doth  grow  by  a  ftrongei  proof $  and  therefore  although  tenthou- 
 
 fand  General  Councils  would  fet  down  one  and  the  fame  definitive  fentence  concerning 
 
 any  Point  of  Religion  whatfoever,  yet  one  Demonftrative  Reafon  alledged,  or  one 
 
 Manifeft  Teflimony  cited  from  the  mouth  of  God  himfelf  to  the  contrary,  could  not 
 
 choofe  but  over-weigh  them  all-,  inafmuch  as  for  them  to  have  been^  deceived  ,  it  is 
 
 not  impoffible-,  it  is,  that  demonftrative  Reafon  or  Teflimony  Divine  fhould  deceive. 
 
 Howbeit,  indefecl:  of  proof  infallible,  becaufe  the  minde  doth  rather  follow  probable 
 
 perfwafions,  then  approve  the  things  that  have  in  them  no  likelihood  of  truth  at 
 
 all  i  furely  if  a  Queftion  concerning  matter  of  Doctrine  «?*.»,•; 
 
 were  propofed,  and  on  the  one  fide  no  kinde  of  proor    ,htmfeivesfwherebyfome  have  likened  them  to 
 
 appearing,  there  mould  on  the  other  be  alledged  and  fhew-    brute  Bearts  without  Reafon,  which  fuffcr  them- 
 
 r,r  1         f-  „i  r_L„    T  „ „j„n.    T*;„; ,„    :„    ,U0     felvcstobeledby  the  judgement  and  authority 
 
 ed  that  lo  a  number  of  the  Learnedeft  Divines  in  the    ofotherSt  foI^e  h'ave preferred  the  judgement  of 
 
 World  have  ever  thought  •,  although  it  did  not  appear  oneilm].K-ri!dcman>alledgingreafon,untocom. 
 What  Reafon  Or  what  Scripture  led  them  to  be  Of  that  pnie*  oflearnedmenj  I  will  content  my  felf  at 
 '  i-i-i  r  1  tins  time  wirh  two  or  three  Sentences.  Ir&neta 
 
 judgement,  yet  to  their  very  bare  judgement  fomewhat  fcith,  whatfoeveris  tobc  ftyWed  in  the  Scripture, 
 
 a  reafonable  man  would  attribute,  notwithstanding  the  eannorbeft«w^u*datdfiHe  Scriptures  them- 
 
 common  imbecillities  which  are  incident  unto  our  nature.  g^^Sg^^S^ffi 
 
 And  whereas  it  is  thought,  that   efpecially  with  the  theApofiUs,in/'/rt/.8«.  Augufthe  faith,  That  he 
 
 .    Church,  and  thofe  that  are  called,  and  perfwaded  of  the  J*11'  bcUc.vf  u°ne'  hfiow  ?odlfy  an<1  learne^  iolver 
 
 ~r    *r      ?  r     1       xt        iry^i  r  i-  1       he  be,unlefs  he  confirm  his  fentence  by  the  Scri- 
 
 Authoilty   Ot   the    Word  Ot    God,  mans   authority  With     prunes,  or  by  feme  reafon  not  contrary  to  them, 
 
 them    efpecially    mould    not   prevail;    it  muff,  and  doth     Em8.  And  iri  another  pIace,Hejrthis,The  Lord 
 -1     l  ■  1      1  -Li  r       ■  11  r        faith;  hear  not  this,  Donate  Uitb,  Rogatut  faith, 
 
 prevail  even  with  them,  yea,  with  them  efpecially  as  far  Vmentm  Wrh,  ,{llarm  lakhi  Ambrofc  r.uh,  Ah\ 
 as  equity  requireth,  and  farther  we  maintain  it  not.  For  gufim  faith,  but  hearken  unto  this,rhe  Lord  faith, 
 men  to  be  tied  and  led  by  Authority  as  it  were  with  a  Xk^&^^£^^& 
 kind  of  captivity  or  judgement,  and  though  there  be  rea-  council  of  iVre,nor  the  other  the  council  oc An- 
 ion tO  the  contrary  not  tO  liften  UntO  it,  but  tO  follow  like  wine,  thereby  to  bring  prejudice  each  ro  other  -, 
 ■n     n.      t     c  nS-      L     tt'    i      1        1  neither  ought  the  Arrian  to  beholden  by  the  au- 
 
 Beafts  the  farlt  in  the  Herd,  they  know  not,  nor  care  not    thoriry  of  the  one,  nor  himfcif  by  the  authority 
 
 whither,  this  Were  blUtifll.  Again,  that  authority  of  of  the  other  ,but  by  the  Scriprures,which  are  wit- 
 men  {hnn Id   nrei'iil   wirh    men    eirhpr  so-iinfr    nr   ihnve     nefTes  proper  to  neither,  kit  common  to  both, 
 
 men  inouia  piewii  witn  men  eitner  agaimt  or  aoove  matC£twjt;,matKr,caurewithcaufe,reafonwith 
 Reafon,  is  no  part  of  our  belief.  Companies  of  learned  rea(babughct6bedebited,Cff«f./»far.4rrM».p.i4 
 men,  be  they  never  fo  great  and  reverend  are  to  yield  un-    ca?-   An<* in ,an°thel  P'«ea««n6  Petil  the  Do- 
 
 r,      r  l  -ii  r  •  i-  •   V       t  1  natift, he  faith,  Let  not  thele  words  be  heard  be- 
 
 to  Realon,  the  weight  whereof  is  no  whit  prejudiced  by  ^,em  u;,  r  fay ;  You  fay,  let  us  hear  this,  Thus 
 the  fimplicity  of  his  perfon  which  doth  alledge  it ,but  being    fenh  the  Lord.  And  by  and  by  fpeaking  0f  the 
 
 r~   „J.     L„r         J        J  j      1      1  ■    •  c  Z.      Scriptures  lie  faith,  There  let  us  fttk  the  Church, 
 
 found  to  be  found  and  good,  the  bare  opinion  of  men  to    thcrpe ,  :t  U5  cry  tlK'c,ufe.  De  „„;,.  EcdtU  cap  £ 
 
 the  Contrary,  muft  of  necefTlty  ftoopand  give  place.    Ire-      Hereby  it  is  marrfft.rhat  thcargumentof  theau. 
 
 vaus  writing  againft  Marcim ,  which  held  one  God  Au-  thority  of  man  affir mativt'y is  nothinS  worth« 
 thor  of  the  Old-Teftament ,  and  another  of  the  New;  to  prove  that  the  Apoftles 
 preached  the  fame  God  which  was  known  before  to  the  Jews ,  he  copioufly  al- 
 ledgeth  fundry  their  Sermons  and  Speeches  uttered  concerning  that  matter,  and  re- 
 corded in  Scripture.  And  left  any  fhould  be  wearied  with  fuch  ftore  of  Allegati- 
 ons, in  the  end  he  concludeth ,  While  we  labour  for  thefe  Demonflrations  out  of  Scri- 
 pture ,  and  do  fummarily  declare  the  things  which  many  ways  have  been  fpoken, 
 he  contented  quietly  to  hear,  and  do  net  think  my  Jpeech  tedims  ■  Quoniam 
 oftenfiones  qua?  funt  in  Scripturis ,  non  pofTunt  oftendi  nifi  ex  ipfis  Scripturis , 
 Becaufe  demon  (hat  ions  that  are  in  Scripture  may  not  othertvife  be  (lierved,  then  by  citing 
 .  them  out  of  the  Scriptures  themfelves  where  they  are.  Which  words  make  fo  little  un- 
 vto  the  purpofe,  that  they  feem,  as  it  were  offended  at  him  which  hath  called  them 
 
 M  thus 
 
 t 
 
$6  The  Second  TZooJ^  of 
 
 thus  folemnly  forth  to  fay  nothing.     And  concerning  the  Verdi&of  S.  Jerome,  If  no 
 man,  be  he  never  fo  well  learned,  have  after  the  Apoftles  any  Au  hority  to  publilh 
 new  Do&rine  as  from  Heaven,  and  to  require  the  Worlds  aflent  as  unto  truth  recei- 
 ved by  Prophetical  Revelation ;  doth  this  prejudice  the  credit  of  learned  mens  judge- 
 ments in  opening  that  truth,  which  by  being  converfant  in  the  Apoftles  Writings,they 
 have  themfelves"  from  thence  learned  <  S.  Augttfitne exhorteth  not  to  hear  men,  but  to 
 hearken  what  God  fpeaketh.     His  pui  pofe  is  not  (I  think)  that  we  fhould  ftop  our  ears 
 againft  his  own  exhortation,  and  therefore  he  cannot  mean  fimply  that  audience  fhould 
 altogether  be  denied  unto  men  ;  but  either  that  if  men  fpeak  one  thing ,  and  God 
 himfelf  teach  another,  then  he,  not  they,  to  be  obeyed  5  or  if  they  both  fpeak  the 
 fame  thing,  yet  then  alfo  mans  fpeech  unworthy  of  hearing,  not  fimply,  but  in  com- 
 parifon  of  that  which  proceedeth  from  the  mouth  of  God.     Yea,  but  we  doubt  what 
 the  will  of  God  is.     Are  we  in  this  cafe  forbidden  to  hear  what  men  of  judge- 
 ment think  it  to  be  i  If  not,  then  this  Allegation  alfo  might  very  well  have  been 
 fpared.     In  that  ancient  ftrife  which  was  between  the  Catholick  Fathers  and  Arrians, 
 Donates,  and  others,  of  like  perverfe  and  froward  difpofition,  as  long  as  to  Fathers 
 or  Councils  alledged  on  the  one  fide,  the  like  by  the  contrary  fide  were  oppofed, 
 impoffible  it  was  that  ever  the  Queftion  fhould  by  this  mean  grow  unto  any  iflue  or 
 end.     The  Scripture  they  both  believed ;  the  Scripture  they  knew  could  not  give 
 fentence  on  both  fides  j  by  Scripture  the  controverfie  between  them  was  fuch  as 
 might  be  determined.     In  this  cafe  what  madnefs  was  it  with  fuch  kindes  of  proofs 
 to  nourifh  their  contention,  when  there  were  fuch  effectual  means  to  end  all  contro- 
 verfie that  was  between  them  i  Hereby  therefore  it  doth  not  as  yet  appear  that  an 
 Argument  of  Authority  of  man  affirmatively,  is  in  matters  Divine  nothing -worth. 
 Which  Opinion  being  once  inferted  into  the  mindes  of  the  vulgar  fort,  what  it  may 
 grow  unto  God  knoweth.     Thus  much  we  fee,  it  hath  already  made  thoufands  fo 
 headftrong,  even  in  grofs  and  palpable  Errors,  that  a  man  whole  capacity  will  fcarce 
 ferve  him  to  utter  five  words  in  fenfible  manner,  blufheth  not  in  any  doubt  concern- 
 ing matter  of  Scripture  to  think  his  own  bare  Tea,  as  good  as  the  Nay  of  all  the  wife, 
 grave  and  learned  judgements  that  are  in  the  whole  world :  Which  infolency  muft 
 be  repreft,  or  it  will  be  the  very  bane  of  Chriftian  Religion.     Our  Lords  Difciples 
 marking  what  fpeech  he  uttered  unto  them,  and  at  the  fame  time  calling  to  mindea 
 common  opinion  held  by  the  Scribes,  between  which  opinion  and  the  words  of  their 
 Mafter,it  feemed  unto  them  that  there  was  fome  contradiction,  which  they  could  not 
 Matth.17.ic.    themfelves  anfwer,  with  full  fatisfaJlion  of  their  own  mindes  5  the  doubt  they  pro- 
 pofe  to  our  Saviour,  faying,  Why  then  [ay  the  Scribes  that  Elias  mufi  firfi  come  ? 
 They  knew  that  the  Scribes  did  err  greatly,  and  that  many  ways  even  in  matters  of 
 their  own  profeffion.    They  notwithftanding  thought  the  judgement  of  the  very 
 Scribes  in  matters  Divine  to  be  of  fome  value-   fome  probability  they  thought  there 
 was  that  Elias  fhould  come,  inafmuch  as  theScribes  (aid  it.    Now  no  truth  can  con- 
 tradidany  truth-,  defirous  therefore  they  were  to  be  taught,  how  both  might  ftand 
 together-,  that  which  they  knew  could  not  be  falfe,  becaufe  Chrift  fpake  it;  and  this 
 which  to  them  did  feemtrue,  only  becaufe  the  Scribes  had  laid  it.  For  the  Scripture 
 from  whence  the  Scribes  did  gather  it,  ws  not  then  in  their  heads.     We  do  not  finde 
 that  our  Saviour  reproved  them  of  Error,  for  thinking  the  judgement  of  the  Scribes  to 
 be  worth  the  objecting,  for  efteeming  it  to  be  of  any  moment  or  value,  in  matters  con- 
 cerning God.  We  cannot  therefore  be  perfwaded  that  the  will  of  God  is,  we  fhould  fo 
 far  reject  the  authority  of  men,  as  to  reckon  it  nothing.  No,  it  may  be  a  queftion,  whe- 
 ther they  that  urge  us  unto  this  be  themfelves  fo  perfwaded  indeed.  Men  do  fometimes 
 bewray  that  by  deeds,  which  to  confefs  they  are  hardly  drawn.  Mark  then  if  this  be  not 
 general  with  all  men  for  the  moft  part.  When  the  judgements  of  learned  men  are  al- 
 ledged againft  them ,  what  do  they  but  either  elevate  their  credit,  or  oppofe  unto 
 them  the  judgements  of  others  as  learned  i  Which  thing  doth  argue  that  all  men 
 acknowledge  in  them  fome  force  and  weight,  for  which  they  are  loth  the  caufethey 
 maintain  fhould  be  fo  much  weakned,  as  their  Teftimony  is  available.     Again,  what 
 reafon  is  there  why  alledging  Teftimonies  as  Proofs,  men  give  them  fome  title  of 
 credit,  honour  and  eftimation  whom  they  ailed ge,unlefs  beforehand  it  be  fuflicient- 
 ly  known  who  they  are  i  what  reafon  hereof  but  onely  a  common  engrafted  per- 
 
 fwafionj 
 
EccleJtaUical  ^Polity.  57 
 
 fwafion,  that  in  fdme  men  there  may  be  found  fuch  qualities  as  are  able  to  coun- 
 tervail thofe  exceptions  which  might  be  taken  againft  them,  and  that  fuch  mens  autho- 
 rity is  not  lightly  to  be  fhaken  off  <   Shall  I  add  further,  that  the  force  of  Arguments 
 drawn  from  the  Authority  of  Scripture  it  felf,  as  Scriptures  commonly  are  alledged 
 mall  (being  fitted)  be  found  to  depend  upon  the  ftrength  of  this  fo  much  defpifed°and 
 debafed  authority  of  man  i  Surely  it  doth,  and  that  oftner  then  we  are  aware  of.     For 
 although  Scripture  be ,  of  God ,  and  therefore  the  proof  which  is  taken  from  thence 
 mull:  needs  be  of  all  other  moft  invincible  ;  yet  this  ftrength  it  hath  not,  unlets  it  a- 
 vouch  the felf-fame  thing,  for  which  it  is  brought.     If  there  be  either  undeniable  ap- 
 parence  that  fo  it  doth,  or  reafon  fuch  as  cannot  deceive,  then  Scripture-proof  (uo 
 doubt)  in  ftrength  and  value  exceedeth  all.     But  for  the  moft  part,  even  fuch  as  are 
 readied  to  cite  for  one  thing  Five  hundred  fentences  of  holy  Scripture  s  what  warrant 
 have  they,  that  any  one  of  them  doth  mean  the  thing  for  which  it  is  alledged  i   Is 
 not  their  fureft  ground  moft  commonly,  either  fome  probable  conjecture  of  their  own, 
 or  the  judgment  of  others  taking  thofe  Scriptures  as  they  do  <  Which  notwithftandin^ 
 to  mean  otheiwife  then  they  take  them,  it  is  not  ftill  altogether  impoflibie.     So  that 
 now  and  then  they  ground  themfelves  on  Humane  authority,  even  when  they  moft 
 pretend  Divine.     Thus  it  fareth  even  clean  throughout  the  whole  controverfie  about 
 that  Difcipline  which  is  fo  earneftly  urged  and  labored  for.    Scriptures  are  plentifully 
 alledged  to  prove  that  the  whole  Chriftjan  World  for  ever  ought  to  embrace  it.  r-G-lH>2.  aj. 
 .  Hereupon  men  term  it,  TheDifciplme  of  God.     Howbeit,  examine,  lift,  and  refolve  ^hVpn^/ua.6 
 their  alledged  proofs,  till  you  come  to  the  very  root  from  whence  they  fpnng,  the  heart  tajtHgufline ' 
 wherein  their  ftrength  lieth  ^  and  it  fhall  clearly  appear  unto  any  man  of  judgment,  that  ^"a^h3^ 
 the  moft  which  can  be  inferred  upon  fuch  plenty  of  Divine  Teftimonies  isonelythis,  naciftsand 
 That  fome  things  which  they  maintain  as  tar  as  fome  men  can  probably  conjecture,  do  feem  °:hcr0 t0  al- 
 to  have  been  out  of  Scripture  not  abfurdly  gathered .     Is  this  a  warrant  fufficient  for  any  [htf^of  the 
 mans  confcience  to  build  fuch  proceedings  upon,  as  have  been,  and  are  put  inure  for  ancient  Fa- 
 the  eftablifhment  of  that  caufe  i   But  to  conclude,  I  would  gladly  underhand  how  it  nad"'ewh£.h 
 cometh  to  pafs,  that  they  which  fo  peremptorily  do  maintain  that  Humane  Authority  fore  him  iyet 
 is  nothing  worth,  are  in  the  caufe  which  they  favor  fo  careful  to  have  the  common  fort  thisw-sn°c 
 of  men  perfwaded,  that  the  wifeft,  the  godlieft,  and  thebeft  learned  in  all  Chriften-  heha^Uida 
 dom  are  that  way  given,  feeing  they  judge  this  to  make  nothing  in  the  World  for  them  i  r"fc  foundari- . 
 Again,  how  cometh  it  to  pafs,  they  cannot  abide  that  Authority  mould  be  alledged  on  i<nnth^"u.fc 
 the  other  fide,  if  there  be  no  force  at  all  in  Authorities  on  one  fide  or  other  <  Where-  mres'and  chat 
 fore  labor  they  to  ftrip  their  Adverfaries  of  fuch  furniture  as  doth  not  help  i  Why  alfo  bcirB 
 take  they  fuch  needlefs  pains  to  furnifh  alfo  their  own  caufe  with  the  like  ?  If  it  be  {heldvcrtines 
 void  and  to  no  purpofe,  that  the  names  of  men  are  fo  frequent  in  their  Books,  what  of  the  truth, 
 did  move  them  to  bring  them  in,  or  doth  tofuffer  them  there  remaining?  Ignorant  ^miin^ 
 I  am  not  how  this  is  falved,    They  do  it  but  after  the  truth  made  manifeft  ,  fir  (I  by  high -of  fbrae 
 Reafon,  or  by  Scripture:  They  do  it  not,  but  to  controul  the  enemies  of  truth ,  who  bear  Counci!,orof 
 themfelves  bold  upon  Humane  Authority,  making  not  for  them,  but  againft  them  rather,  Dame  that* had 
 Which  anfwers  are  nothing :  For  in  what  place,  or  upon  what  confideranon  foever  it  be  favored  that, 
 they  do  it,  were  it  in  their  own  opinion  of  no  force  being  done,  they  would^ndoubtedly  parr' 
 refrain  to  do  it. 
 
 8.  But  to  the  end  it  may  more  plainly  appear,  what  we  are  to  judge  of  their  fen-  a  Declaration, 
 tences,  and  of  the  caufe  it  felf  wherein  they  are  alledged  ;  firft,  it  may  not  well  be  de-  whatchctruih 
 nied,  that  all  actions  of  men  endued  with  the  ufeof  reafon,  are  generally  either  good  t*r? 
 or  evil.     For  although  it  be  granted,  that  no  action  is  properly  termed  good  or  evil, 
 unlefs  it  be  voluntarily-,  yet  this  can  be  no  let  to  our  former  AfTertion,  That  all  actions 
 of  men  endued  with  the  ufe  of  reafon,  are  generally  either  good  or  evil-,  becaufeeven 
 thofe  things  are  done  voluntarily  by  us,  which  other  Creatures  do  naturally,  in  as  much 
 as  we  might  ftay  our  doing  of  them  if  we  would.     Beafts  naturally  do  take  their 
 food  and  reft ,   when  it  offereth  it  felf  unto  them. '  If  men  did  fo  too ,  and  could 
 not  do  otheiwife  of  themfelves ,    there  were  no  place  for  any  fuch  reproof"  as  that 
 of  our  Saviour  Chrift  unto  his  Difciples ,    Could  ye  not  watch  with  me  one  hour  ?  v    ]}  x6      _ 
 That  which  is  voluntarily  performed  in  things  tending  to  the  end,  if  it  be  well  done, 
 muft  needs  be  done  with  deliberate  confideration  of  fome  reafonable  caufe,  where- 
 fore we  rather  lhould  do  it  then  not.     Whereupon  it  feemeth,  that  in  fuch  actions 
 
 M  2  onely 
 
5  8  The  Second  cBooJ^  of 
 
 onely  thofe  are  faid  to  be  good  or  evil,  which  are  capable  of  deliberation  :  So  that 
 many  things  being  hourly  done  by  men,  wherein  th«y  need  not  ufe  with  themfelves 
 any  manner  of  confutation  at  all,  it  may  perhaps  hereby  feem  that  well  or  ill  doing 
 belongeth  onely  to  our  weightier  affairs,  and  to  thofe  deeds  which  are  of  fo  great  im- 
 portance that  they  require  advice.  But  thus  to  determine  were  perillous,  and  perad- 
 venture  unfound  alfo.  I  do  rather  incline  to  think,  that  feeing  all  the  unforced  actions 
 of  men  are  voluntary?  and  all  voluntary  actions  tending  to  the  end  have  choice  5 
 and  all  choice  prefuppofeth  the  knowledge  of  fome  caufe  wherefore  we  make  it  5 
 where  the  reafonable  caufe  of  fuch  actions  fo  readily  offereth  it  felf,  that  it  needeth  not 
 be  fought  for$  in  thofe  things  though  we  do  not  deliberate,  yet  they  are  of  their 
 nature  apt  to  be  deliberated  on,  in  regard  of  the  will  which  may  encline  either  way, 
 and  would  not  any  one  way  bend  it  felf,  if  there  were  not  fome  apparent  motive 
 to  lead  it.  Deliberation  actual  we  ufe,  when  there  is  doubt  what  we  fhould 
 encline  our  wills  unto.  Where  no  doubt  is ,  deliberation  is  not  excluded  as  im- 
 pertinent unto  the  thing,  but  as  needlefs  in  regard  of  the  Agent,  which  feeth  al- 
 ready what  to  refolveupon.  It  hath  no  apparent  abfurdity. therefore  in  it  to  think, 
 that  all  actions  of  men  endued  with  the  ufe  of  reafon,  are  generally  either  good  or 
 evil.  Whatfoeveris  good,  the  fame  is  alfo  approved  of  God-,  and  according  unto 
 the  fundry  degrees  of  goodnefs,  the  kinds  of  Divine  approbation  are  in  like  fort  mul- 
 tiplied. Some  things  are  good,  yet  in  fo  mean  a  degree  of  goodnefs,  that  men  are 
 onely  not  difproved  nor  difallowed  of  God  for  them.     No  man  hateth  his  own  fejb. 
 
 MitTh  t'%'   ^  ye  ^°  £00c^  unto  c^ern  r^at  ^°  *"°  t0  y°u  »  tne  very  Pu^tcans  themfelves  do  as 
 
 1  Tim.  5.  s.  much  :  They  are  worfe  then  Infidels  that  have  no  care  to  provide  for  their  own.  In 
 actions  of  this  fort,  the  very  light  of  nature  alone  may  difcover  that  which  is  fofarre 
 forth  in  the  fight  of  God  allowable.  Some  things  in  fuch  fort  are  allowed,  that 
 they  be  alfo  required  as  neceffary  unto  falvation ,  by  way  of  direct,  immediate  and 
 proper  neceffity  finals  fo  that  without  performance  of  them  we  cannot  by  ordinary 
 courfe  be  faved,  nor  by  any  means  be  excluded  from  life  obferving  them.  In  actions 
 of  this  kind  our  chiefeft  direction  is  from  Scripture  5  for  Nature  is  no  fufficient 
 Teacher  what  we  fhould  do  that  we  may  attain  unto  life  everlafting.  The  unfufficiency 
 of  the  light  of  nature,  is  by  the  light  of  Scripture  fo  fully  and  fo  perfectly  herein  fup- 
 plied,  that  further  light  then  this  hath  added,  there  doth  not  need  unto  that  end. 
 
 Finally,  fome  things  although  not  fo  required  of  neceffity,  that  to  leave  them  un- 
 done excludeth  from  Salvation,  are  notwithftanding  of  fo  great  dignity  and  accep- 
 tation with  God,  that  moft  ample  reward  in  Heaven  is  laid  up  for  them.  Hereof  we 
 have  no  Commandment  either  in  Nature  or  Scripture  which  doth  exact  them  at  our 
 hands -,  yet  thofe  Motives  there  are  in  both,  which  draw  moft  effectually  our  minds 
 unto  them  :  In  this  kind  there  is  not  t he  leaft  action,  but  it  doth  fomewhat  make  to  the 
 
 Matth.  io.4i.  acceffory  augmentation  of  our  blifs.  For  which  caufe  onr  Saviour  doth  plainly  wit- 
 nefs,  that  there  fhall  not  be  as  much  as  a  cup  of  cold  water  beftowed  for  his  fake 
 without  reward.  Hereupon  dependeth  whatfoever  difference  there  is  between  the 
 ltates  of  Saints  in  glory:  hither  we  refer  whatfoever  belongeth  unto  the  higheft  per- 
 fection of  man  by  way  of  fervice  towards  God :  Hereunto  that  fervour  and  fir  ft  love  of 
 Chriftians  did  bend  it  felf,  caufing  them  to  fell  their  poffeffions,  and  lay  down  the  price 
 
 iihd.T.'-],  9.  at  the  bleffed  Apoftles  feet.  HereatS.  Paul  undoubtedly  did  aim,  in  fo  for  abridging 
 his  own  liberty-,  and  exceeding  that  which  the  bond  of  neceffary  and  enjoyned  duty 
 tied  him  unto.  Wherefore  feeing  that  in  all  thefe  feveral  kinds  of  actions,  there  can 
 be  nothing  poflibly  evil  which  God  approveth  -,  and  that  he  approveth  much  more 
 then  he  doth  command-,  and  that  his  very  Commandments  in  fome  kinde,  as  namely, 
 his  Precepts  comprehended  in  the  Law  of  Nature,  may  be  otherwife  known  then 
 onely  by  Scripture ;  and  that  to  do  them,  howfoever  we  know  them,  muft  needs 
 be  acceptable  In  his  fight:  Lett;hem  with  whom  we  have  hitherto  difputed,confider 
 well,  how  it  can  itand  with  Reafon  to  make  the  bare  mandate  of  Sacred  Scripture  the 
 onely  Rule  of  all  good  and  evil  in  the  actions  of  mortal  men.  The  teftimonies  of 
 God  are  true,  the  Teftimonies  of  God  are  perfect ,  the  Teftimonies  of  God  are  all- 
 fuflicient  unto  that  end  for  which  they  were  given.  Therefore  accordingly  we  do 
 receive  them,  we  do  not  think  that  in  them  God  hath  omitted  any  thing  needful 
 unto  his  purpofe,  and  left  his  intent  to  be  accomplished  by  our  devifings.    What 
 
 the 
 
EcclefeaHical  ^Polity, 
 
 5? 
 
 the  Scripture  purpofeth,the  fame  in  all  points  it  doth  perform.     Howbeit,  that  here 
 we  fwerve  not  in  judgement,  one  thing  especially  wemuft  obferve,  namely,  That  the 
 abfolute  perfection  of  Scripture  is  feen  by  relation  unto  that  end  whereto  it  tendeth. 
 And  even  hereby  it  cometh  to  pafs,  that  firft  fuch  as  imagine  the  general  and  main 
 drift  of  the  body  of  facred  Scripture  not  to  be  fo large  as  it  is,  nor  that  God  did 
 thereby  intend  to  deliver,  as  in  truth  he  doth,  a  full  inftiuction  in  all  things  unto  fal- 
 vationneceiTary,the  knowledge  whereof  man  by  nature  could  not  otherwife  in  this 
 life  attain  unto :  they  are  by  this  very  mean  induced,  either  ftill  to  look  for  new  Re- 
 velations from  Heaven,  or  elfe  dangeroufly  to  add  to  the  Word  of  God  uncertain 
 Tradition,  thatfo  the  Doctrine  of  mans  Salvation  may  becompleat;  which  Doctrine 
 we  conftantly  hold  in  all  retpects  without  any  fuch  thing  added  to  be  fo  compleat, 
 that  we  utterly  refufe  as  much  as  once  to  acquaint  our  felves  with  any  thing  further. 
 Whatfoever,  to  make  up  the  Doctrine  of  mans  Salvation,  is  added  as  in  lupply  of 
 the  Scriptures  unturficiency,we  reject  it:  Scripture  purpoflng  this,  hath  perfectly  and 
 fully  done  it.    Again,  the  fcope  and  purpofe  of  God  in  delivering  the  Holy  Scri- 
 pture, fuch  as  do  take  more  largely  then  behoveth,  they  on  the  contrary  fide  racking 
 and  ftretching  it  further  then  by  him  was  meant,  are  drawn  into  fundry  as  great  incon- 
 veniences.   Thefe  pretending  the  Scriptures  perfection,  infer  thereupon,  That  in  Scri-  T-  J--  ''*■  fc 6- 
 pture  all  things  lawful  to  be  done  mull:  needs  be  contained.     We  count  thofe  things  Doftdne Vac- 
 perfect  which  want  nothing  requifite  for  the  end  whereto  they  were  inftituted:  As  cufed  of  bring, 
 therefore  God  created  every  part  and  particle  of  man  exactly  perfect,  that  is  to  fay,  (-pf^/hath 
 in  all  points  fufficient  unto  that  ufefor  which  he  appointed  it  5  fo  the  Scripture,  yea,  wrong.    For 
 every  fentence  thereof  is  perfect ,  and  wanteth  nothing  requifite  unto  that  purpofe  when  d°ub<- 
 for  which  God  delivered  the  fame.     So  that  if  hereupon  we  conclude,  that  betfaufe  toMcfpa'irT* 
 the  Scripture  is  perfect,  therefore  all  things  lawful  to  be  done  are  comprehended  in  againft  which 
 the  Scripture  5  we  may  even  as  well  conclude  fo  of  every  fentence,  as  of  the  whole  0^refh° fn^16 
 fum  and  body  thereof,  unlefs  we  firft  of  all  prove  that  it  was  the  drift,  fcope  and  remedy ;  ic 
 purpofe  of  Almighty  God  in  holy  Scripture,  to  comprize  all  things  which  man  may  ™uft  .n"ds  bc 
 practife.    But  admit  this,  and  mark,  I  befeech  you ,  what  would  follow.    God  in  «" comfort8" 
 delivering  Scripture  to  his  Church,  mould  clean  have  abrogated  amongft  them  the  and  i°y  to  the 
 Law  of  Nature ,  which  is  an  infallible  knowledge  imprinted  in  the  minds  of  all  the  d^"^16"06  of 
 children  of  men,  whereby  both  general  principles  for  directing  of  humane  actions  are 
 comprehended,  and  conclufions  derived  from  them $  upon  which  conclusions  grow- 
 eth  in  particulaiity  the  choice  of  good  and  evil  in  the  daily  affairs  of  this  life.    Admit 
 this,  and  what  (hall  the  Scripture  be  but  a  fnareand  a  torment  to  weak  Confciences, 
 filling  them  with  infinite  perplexities,  fcrupulofities ,  doubts  infoluble  ,  and  extreme 
 defpairs '.  Not  that  the  Scripture  it  felf  dothcaufe  any  fuch  thing  ( for  it  tendeth  to 
 the  clean  contrary,  and  the  fruit  thereof  is  refolute  aflurance  and  certainty  in  that  it 
 teacheth :)  but  the  neceflities  of  this  life  urging  men  to  do  that  which  the  light  of 
 Nature,  common  difcretion,  and  judgement  of  it  felf  directeth  them  unto  $  on  the 
 other  fide,  this  Doctrine  teaching  them  thatfo  to  do  were  to  fin  againft  their  own 
 fouls,  and  that  they  put  forth  their  hands  to  iniquity,  whatfoever  they  go  about,  and 
 have  not  firft  the  facred  Scripture  of  God  for  direction  $  how  can  it  chufebut  bring 
 the  fimple  a  thoufand  times  to  their  wits  end,how  can  it  chufe  but  vex  and  amaze  them? 
 For  in  every  action  of  common  life  to  findeout  fome  fentence  clearly  and  infallibly 
 fetting  before  our  eyes  what  we  ought  to  do   (feem  we  in  Scripture  never  fo  expert ) 
 would  trouble  us  more  then  we  are  aware.     In  weak  and  tender  minds  we  little  know 
 what  mifery  this  ftrict  opinion  would  breed,  befides  the  flops  it  would  make  in  the 
 whole  eourle  of  all  mens  lives  and  actions ;  make  all  things  fin  which  we  do  by  di- 
 rection of  Natures  light,  and  by  the  rule  of  common  difcretion  without  thinking  at 
 all  upon  Scripture.     Admit  this  Pofition,  and  Parents  mail  caufe  their  chidren  to  fin, 
 as  oft  as  they  caufe  them  to  do  any  thing  before  they  come  to  years  of  capacity  and 
 be  ripe  for  Knowledge  in  the  Scripture.     Admit  this,  and  it  fliall  not  be  with  Ma- 
 ilers as  it  was  with  him  him  in  the  Gofpel  s  but  fervants  being  commanded  to  go,  fliall  Luke  7.  t. 
 ftand  ftill,  till  they  have  their  errand  warranted  unto  them  by  Scripture.     Which  as 
 it  ftandeth  with  Chriftian  duty  in  fome  cafes,  fo  ift  common  affairs  to  require  it,  were 
 moft  unfit.     Two  opinions  therefore  there  are  concerning  fufficiency  of  holy  Scri- 
 pture,  each  exneamly  oppofit  unto  the  other,  and  b©th  repugnant  unto  truth.    The 
 
 School* 
 
(fo  The  Second  ^BooJ^  of,&c. 
 
 Schools  of  Rome  teach  Scripture  to  be  unfufficient,  as  if,  except  Traditions,  were  acJ- 
 ded,  it  did  not  contain  all  revealed  and  fupernatural  Truth,  which  abfolutely  is  necef- 
 fary  for  the  children  of  men  in  this  life  to  know ,  that  they  may  in  the  next  be  fa- 
 ved.  Others  juftly  condemning  this  opinion,  grow  likewifeuntoa  dangerous  extremi- 
 ty, as  if  Scripture  did  not  only  contain  all  things  in  that  kinde  neceflary,  but  all  things 
 {imply,  and  in  fuch  fort,  that  to  do  any  thing  according-to  any  other  Law,  were  not 
 only  unneceflary,  but  even  oppofite  unto  falvation,  unlawful  and  finful.  Whatfoe- 
 ver  is  fpoken  of  God,  or  things  appertaining  to  God,  otherwife  then  as  the  tmth 
 is,  though  it  feem  an  honour,  it  is  an  injury.  And  as  incredible  praifes  given  unto 
 men ,  do  often  abate  and  impair  the  credit  of  their  deferved  commendation  5  fo 
 we  muft  Ukewife  take  great  heed,  left  in  attributing  unto  Scripture  more  then  it  can 
 have,  the  incredibility  of  that,  do  caufe  even  thofe  things  which  indeed  it  hath  moft 
 abundantly,  to  be  lefs  reverendly  efteemed.  I  therefore  leave  it  to  themfelves  to 
 confider,  Whether  they  have  in  this  Firft  Point  overfhot  themfelves,  or  not  5  which, 
 God  doth  know,  is  quickly  done,  even  when  our  meaning  is  moft  fincere,  as  I  am  ve- 
 rily perfwaded,  theirs  in  this  cafe  was. 
 
 OF 
 
€i 
 
 OF   THE 
 
 LAWS 
 
 OF 
 
 Ecclefiaftical  Polity. 
 
 Book  I  II. 
 
 Concerning  their  Second  Jjfertion,  That  in  Scripture  there 
 mufi  be  of  necefsity  contained  a  Form  of  Church  Toli^ 
 tyy  the  Laws  whereof  may  in  no  ivife  be  altered. 
 
 4- 
 5- 
 
 The  Matter  contained  in  this  Third  Book. 
 
 WUat  the  Church  is ,  and  in  what  refpetl  Laws  of  Polity  are  thereunto  neceffarily  re] 
 quired- 
 whether  it  be  neceffary  that  fame  particular  Form  of  Church  Polity  be  fet  down  in  Scripture , 
 
 fit h  the  things  that  belong  particularly  to  any  fuch  Form  are  not  of  necejfity  to  falvation. 
 That   matters  of  Church  Polity  are  different  from  matters  of  Faith  and  Salvation ,  and  that 
 
 they  them fclves  fo  teachy  which  are  our  Reprovers  for  fo  teaching. 
 That  hereby  we  take  not  from  Scripture  any  thing,  tyhich  thereunto  with  the  foundnefs  of  truth 
 
 may  be  given. 
 Their  meaning  \\<ho  firfi  urged  againfl  the  Polity  of  the  Church  of  England,  that  nothing  ought 
 
 to  be  (flablijbed  in  the  Church  more  then  u  commanded  by  the  Word  of  God. 
 
 6.  How  great  injury  men  by  fo  thinking  jhould  offer  unto  all  the  Churches  of  God. 
 
 7.  A  Shift  notwithfianding  to  maintain  it,  by  interpreting  Commanded,  as  though  it  were  meant 
 
 that  greater  things  onely  ought  to  be  found  fet  doVcn  in  Scripture  particularly ,  and  leffer  fra- 
 med by  the  general  Rules  of  Scripture. 
 
 8.  Another  Device  to  defend  the  fame,  by  expounding  Commanded,  as  if  it  did  fignifie  grounded 
 
 on  Scripture,  and  were  oppofed  to  things  foundout  by  the  light  of  natural  reafon  onrly. 
 
 9.  HoVc  Laws  for  the  Polity  of  the  Church  may  be  made  by  the  advice  of  men,  and  how  thofc 
 being  not  repugnant  to  the  Word  of  God,  are  approved  in  his  fight. 
 
 That  neither  Gods  being  the  Author  of  Laws,  nsryet  his  committing  of  them  to  Scripture,  if 
 any  Reafon  fuffcient  to  prove  that  they  admit  no  addition  or  change. 
 
 Whether  Chrifi  mufi  needs  intend  Laws  unchangeable  altogether,  or  have  forbidden  any  when 
 to  make  any  other  Law  then  himfelf  did  deliver. 
 
 10, 
 
 li 
 
 Lbeit  the  fubftance  of  thofe  Controverfies  whereinto  we  have  begun  what   the 
 to  wade,  be  rather  of  outward  things  appertaining  to  the  Church  ^j"^0'^,. 
 of  Chrift,  then  of  any  thing  wherein  the  nature  and  being  of  the  ^-^  uws 
 Church  confifteth:  yet  becaufe  the  Subject  or  Matter  which  this  Po-  of  Polity  are 
 fition  concernetlys,  A  Form  of  Church  Government  7  or  Church- Polity  cclfuiiy  re.  " 
 It  therefore  behoveth  us  fo  far  forth  to  confider  the  nature  of  the  Church,  as  is  requi  •  quired,    ", 
 
 iite 
 
6%  The  Third  cBoo{  of 
 
 fite  for  mens  more  clear  and  plain  uncle;  -(landing,  in  what  refpedl  Laws  of  Polity  or 
 Government  are  neceffary  thereunto.     That  Church  of  Chrift ,  which  we  properly 
 term  his  body  Myftical,  can  be  but  one  ;  neither  can  that  onebefenfiblydifcernedby 
 any  man,  inafmuch  as  the  parts  thereof  are  fome  in  Heaven  already  with  Chrift,  and 
 the  reft  that'areon  earth  (albeit  their  natural  perfons  be  vifible)  we  do  not  difcern 
 under  this  propeity  whereby  they  are  truly  and  infallibly  of  that  body.     Only  our 
 minds  by  intellectual  conceit  are  able -to  apprehend,  that  fuch  a  real  body  there  is,  a 
 body  collective,  becaufe  it  containeth  an  huge  multitude-,  a  body  myftical,  becaufe 
 the  myftery  of  their  conjunction  is  removed  altogether  from  fenfe.     Whatfoever 
 we  rea  ;  in  Scripture,  concerning  theendlefs  love,  and  the  faving  mercy,  which  God 
 fheweth  towards  his  Church,  the  only  proper  fubject  thereof  is  this  Church.     Con- 
 cerning this  Flock  it  is  that  our  Lord  and  Saviour  hath  promifed,  I  give  unto  them 
 eternal  life,  and  they  (hall  never  periflh  neither  frail  any  pluck  them  out  of  my  hands.  They 
 who  are  of  this  Society  have  fuch  Marks  and  Notes  of  diftinction  from  all  others,  as 
 are  not  objects  unto  our  fenfe-  only  unto  God  who  feeth  their  hearts,  and  underftand- 
 eth  all  their  fecret  cogitations ,  unto  him  they  are  clear  and  manifeft.     All  men 
 and  1.47       knew  Nathaniel  to  be  an  ifraelite.     But  our  Saviour  piercing  deeper,  giveth  farther 
 Teftimony  of  him  then  men  could  have  done  with  fuch  certainty  as  he  did ,  Be- 
 and  21 . 1 5-      hold  indeed  an  ifraelite,  in  whom  there  is  no  guile.     If  we  profefs  as  Peter  did,  that  we 
 love  the  Lord,  and  profels  it  in  the  hearing  of  men ;  charity  is  prone  to  believe  all 
 things,  and  therefore  charitable  men  are  likely  to  think  we  dofo,  as  long  as  they  fee 
 no  proof  to  the  contraiy .    But  that  our  love  is  found  and  fincere,  that  it  cometh  from 
 t  Tim  1  s.     a  pure  heart,  a  good  conscience,  and  a  faith  unfeigned,who  can  pronounce,  faving  only 
 the  fearcher  pi  all  mens  hearts,  who  alone  intuitively  doth  know  in  this  kind  who  are 
 his  ?  And  as  thofe  everlaftihg  promifes  of  Love,  Mercy,  and  Bleffednefs,  belong  to 
 the  myftical  Church;  evenfo  on  the  other  fide,when  we  read  of  any  duty  which  the 
 Church  of  God  is  bound  unto,  the  Church  whom  this  doth  concern  is  a  fenfible 
 known  company.  And  this  Vifible  Church  in  like  fort  is  but  one,  continued  from  the 
 firft  beginning  of  the  World  to  thelaft  end.  Which  company  being  divided  into  two 
 moyeties ,  the  one  before  the  other  fince  the  coming  of  Chrift,  that  part  which  fince 
 the  coming  of  Chrift ,  partly  hath  embraced,  and  partly  (hall  hereafter  embrace  the 
 Chriftian  Religion,  we  term  as  by  a  more  proper  name  the  Church  of  Chrift.    And 
 therefore  the  Apoftle  afhi  meth  plainly  of  all  men  Chriftian,  that  be  they  Jew  or  Gen- 
 tiles, bond  or  free,  they  are  all  incorporated  into  one  company,  they  all  make  but(a)  one 
 body.  -   The  unity  of  which  vifible  body  and  Church  of  Chrift,  confifteth  in  that 
 Uniformity  which  all  feveral  perfons   thereunto  belonging  have,  by  reafon  of  that 
 id  ThlThe'  me  Lorh  whofe  fervants  they  all  profefs  themfelves;  that  one  Faith  which  they  all  ac- 
 might  rccon  knowledge,  that  one  Baptifm,\v\\zxewit\\  they  are  all  initiated.  The  vifible  Church  of 
 die ;  both  unto  jefus  chrift  is  therefore  one,  in  outward  profeflion  of  thofe  things  which  fupei naturally 
 bo°dy.'n      C  appertain  to  the  very  Eflence  of  Chriftianity,  and  are  neceflanly  requited  in  every  par- 
 Ephef.  9. 16.    ticular  Chriftian  man.  Let  all  the  houfe  of  lfraelknow  for  certainty,  lakh  Peter,  that  God 
 Sfih™SChI  hath  made  him  both  Lord  andchrift,  even  this  Xeftss  whom  ye  have  crucified,  Chriftians 
 inherit- rs  a!  therefore  they  are  not,  which  call  not  him  their  Mafter  and  Lord.  And  liom  hence  it 
 famTbod'  the  cai*>e,  that  firft  flt  Antioch,  and  afterward  throughout  the  whole  world,  all  that  were  of 
 vUeT.l's-  t'he  Church  vifible  were  called  Chriftians,  even  amongft  the  Heathen:  which  name 
 q.  7 .  art.  y      mzo  xym  was  precious  and  glorious  -,  but  in  the  eftimation  of  the  reft  of  the  world, 
 EpheV/'s3'  even  Chrift  Jefus  himfelf  was  {b)  execrable,  for  whofe  fake  all  men  were  folikewife 
 Arts  2. 95.      which  did  acknowledge  him  to  be  their  Lord.  This  himfelf  did  forefee,  and  therefore 
 co'lV^  '3'  a™etl  his  Church  to  the  end  they  might  fuftain  it  without  difcomfort.   Allthefe  things 
 and'  2.'  1. "     they  will  do  unto  you  for  my  names  fake ;  yea,  the  time  fhall  come,  that  whofoever  killeth  you 
 will  think  that  he  doth  God  good  fervice.     Thefe  things  I  tell  you,  that  when  the  hour 
 (b)  1  Cor.  1.  jFallccme  ye  may  then  call  to  minde  how  I  told  you  before-hand  of  them.  But  our  naming 
 -3r  •        •     of  Jefus  Chrift  the  Lord  is  not  enough  to  prove  us  Chriftians,  unlefs  we  alfo  em- 
 v'/m  u.  T7n'  brace  that  Faith  which  Chrift  hath  publiihed  unto  the  World.    To  (hew  that  the 
 
 ttal.  )<.   Koo  .  . 
 
 tjuxfititfimif  pxnis  afficit,  quos  per  flagitia  invins  vulgus  Chrijlianos  appellabat.  AvZlor  nctninn  ejitt  Chrijim  qui  Tibertt 
 imperaat  ante  per  pocuratoicm  Ponium  P /latum  fuppltcio  l<iffetltn  erat.  Reprejfdq;  in  piefer.s  exniabilU  fuperjiitio  rurfut  eruoi' 
 ftbat,nen  modo  per  JvdJtam,  orig'mem  e)ut  malt,  Jed  per  hrbem  etie.m?  quo  tmlln  mdique  atresia  aut  \v.itrtia  conjlumt  ce- 
 LbtantHique,  joJn  15,  21.  and  16.2,4. 
 
 Angel 
 
Ecckjiaffical  ^Polity \  ^ 
 
 Angel  of  Pergamus  continued  in  Chriftianity,  behold  how  the  Spirit  of  Chrift  fpeak- 
 eth,  Thou  keepefi my  Name,  and thou  hafi  not denied my  Faith.    Concerning  which  Faith 
 The  rule  thereof,  faith  Tertullian,  is  one  alone,  immoveable,  and  no  way  pofible  to  be  better  T"'^-  %  ^it- 
 framed  anew.     What  rule  that  is  he  fheweth  by  rehearfing  thofe  few  Articles  of  Chri-  8'n" VcUnd- 
 ftian  belief.     And  before  Tertullian,  Ireney  •   7 he  church  though  fcattered  through  the  /ren.Adverf. 
 whole  World,  unto  the  uttermoft  borders  of  the  Earth,  hath  from  the  Apoflles  and  their  Difci-  HaEref- hhl  • 
 pies  received  Belief     The  parts  of  which  Belief,  he  alfo  reciteth  in  fubftance  the  very  CJp'2' &C* 
 fame  with  Tertullian,  and  thereupon  inferreth,  This  Faith  the  Church  being  Jpread far 
 and  wide,  preferveth  as  if  one  Houje  did  contam'them :  The fe  things  it  equally  embraceth, 
 as  though  it  had  even  we  Soul,  one  Heart,  and  no  more  :  It  publipieth,  teacheth,  and  de- 
 livereth  thefe  things  with  Uniform  confent ,  as  if  God  had  given  it  butoneonely  Tongue 
 wherewith  to  ft  eak.     He  which  among(l  the  Guides  of  the  Church  is  befl  able  to  (peak,  ut- 
 terethnornore  then  this  ;  and  lef  then  this,  the  moft  fimple  do  not  utter,  when  they  make 
 Profefion  of  their  Faith.     Now  although  we  know  the  Chriftian  Faith,  and  allow  of 
 it,  yet  in  this  refped  we  are  but  entring  •,  entred  we  are  not  into  the  Vifible  Church 
 before  our  admittance  by  the  door  of  Baptifm.     Wherefore  immediately  upon  the  ac- 
 knowledgment of  Chriftian  Faith,  the  Eunuch  (we  fee  >  was  baptized  by  Philip,  Paul  Aftsg.  3g. 
 by  Ananias,  by  Peter  a  huge  multitude  containing  Three  thoufand  Souls  -,  which  b.ein»  &  22- l6-  * 2- 
 once  Baptized,  were  reckoned  in  the  number  of  Souls  added  to  the  Vifible  Church^  4'" 
 As  for  thofe  Vermes  that  belong  unto  Moral  Righteoufnefs,  andhoneftyof  life,  we  do 
 not  mention  them,  becaufe  they  are  not  proper  unto  Chriftian  Men,  as  they  are  Chri- 
 ftian, but  do  concern  them  as  they  are  Men.     True  it  is,  the  want  of  thefe  Vermes  ex- 
 cludeth  from  Salvation.     So  doth  much  more  the  abfence  of  inward  belief  of  heart ; 
 fo  doth  defpair  and  lack  of  Hope ;  fo  emptinefs  of  Chriftian  Loveand  Charity.     But 
 Vve  fpeak  now  of  the  Viiible  Church,  whofe  Children  arefigned  with  this  mark.,  One 
 Lord,  one  Faith,  one  Baptifm,     In  whomfoever  thefe  things  are,  the  Church  doth  ac- 
 knowledge them  for  her  Children ;  them  onely  Hie  holdeth  for  Aliens  and  Strangers,  in 
 whom  thefe  things  are  not  found.     For  want  of  thefe  it  is,  that  Saracens,  Jews,  and 
 Infidels,  are  excluded  out  of  the  bounds  of  the  Church:  Others  we  may  not  deny  to 
 be  of  the  Vifible  Church,  as  long  as  thefe  things  are  not  wanting  in  them.     For  appa- 
 rent it  is,  that  all  Men  are  of  neceflity  either  Chriftians,  or  not  Chriftians.    If  by  Exter- 
 nal Profeflion  they  be  Chriftians,  then  are  they  of  the  Vifible  Church  of  Chnft  •  and 
 Chriftians  by  External  Profeflion  they  are  all,  whofe  mark  of  Recognifance  hath  in  it 
 thofe  things  which  we  have  mentioned ,  yea,  although  they  be  impious  Idolaters 
 wicked  Hereticks,  Perfons  excommunicable,  yea,  and  caft  out  for  notorious  improbity. 
 Such  withal  we  deny  not  to  be  the  Imps  and  Limbs  of  Satan,  even  as  long  as  they  con- 
 tinue fuch.  Is  it  then  poflible,  that  the  felf-  fame  men  fhould  belong  both  to  theSyna- 
 gogue  of  Satan^  and  to  the  Church  of  Jefus  Chrift  <  Unto  that  Church  which  is  his 
 Myftical  Body,  not  poflible  t,   becaufe  that  Body  confifteth  of  none  but  onely  true 
 jfraelites,  true  Sons  of  Abraham,  true  Servants  and  Saints  of  God.     Howbeitofthe 
 Vifible  Body  and  C  hurch  of  Jefus  Chrift,  thofe  may  be,  and  oftentimes  are,  in  refpeel: 
 of  the  main  parts  of  their  outward  Profeflion ,  who  in  regard  of  their  inward  difpofition 
 of  minde,  yea,  of  External  Convention,  yea,  even  of  fome  parts  of  their  very  Pro- 
 feflion, are  moft  worthily  both  hateful  in  the  fight  of  God  himfelf,  and  in  the  eyes  of 
 the  founder  part  of  the  Vifible  Church,  moft  execrable.     Our  Saviour  therefore  com-  i^ttb.r?.47, 
 pareth  the  Kingdom  of  Heaven  to  a  Net,  whereunto  all  which  cometh,  neither  is,  nor  &  13. 24. 
 feemeth  Fifh:  His  Church  he  compareth  unto  a  Field,  where  Tares  manifeftly  known 
 andfeenbyallMen,  do  grow  intermingled  withgoodCorn^  and  even  fofhall  continue 
 till  the  final  confummation  of  the  World.     God  hath  had  ever,  and  ever  fhall  have 
 fome  Church  Vifible  upon  Earth.     When  the  People  of  God  worihipped  the  Calf  Exod.  2?. 
 in  the  Wildernefs  •,  when  they  adored  the  Brazen  Serpent  -y  when  they  ferved  the  gods  v,a-}^- ip.20. 
 of  Nations  -,  when  they  bowed  their  knees  to  Baal ;  when  they  burnt  Incenfe  and  offer-  ]ereln,g,s  \9.  4i 
 ed  Sacrifice  unto  Idols :  True  it  is,  the  wrath  of  God  was  moft  fiercely  inflamed  againft  2  Kings'22.174 
 them,  their  Prophets  juftly  condemned  them,  as  an  adulterous  feed  and  a  wicked  gene-  i^1'57-3- 
 ration  of  Mifcreants,  which  had  forfaken  the  living  God-,  and  of  him  were  likewife  &*o?is, 
 forfaken,  in  refpeel  of  that  lingular  Mercy  wherewith  he  kindly  and  lovingly  embraceth 
 his  faithful  Children.     Howbeit  retaining  the  Law  of  God,  and  the  holy  Seal  of  his 
 Covenant,  th'e  Sheep  of  his  Vifible  Flock  they  continued  even  in  the  depth  of  their  J«rci3.ii^ 
 
 N  Difobedience 
 
6\ 
 
 The  Third  cBoo{  of 
 
 l  Kings  ip.  8. 
 
 Jere.  ij-  rt, 
 
 i  Kings  19. 1 S. 
 
 Fmunat.  '-n 
 Concil.  Car. 
 Matth.7.  24. 
 &  16.18. 
 &  28. 19. 
 
 Sccundinw  in 
 eodem  Comil. 
 Macth.ia.  jo- 
 
 in Concilia  Ni 
 teno.    Vide 
 Hieron-  Dial. 
 Adverf.  JLuci- 
 feria. 
 
 J  Giro.  13. 
 
 Difobedience  and  Rebellion.     Wherefore  not  onely  amongft  them  God  always  had  his 
 Church,  becaufehehad  thoufands  which  never  bowed  their  knees  to  Baal-,  but  whole 
 knees  were  bowed  unto  Baal,  even  they  were  alto  of  the  Vifible  Church  of  God.   Nor 
 did  the  Prophet  fo  complain,  as  if  that  Church  had  been  quite  and  clean  extinguished  5 
 but  he  took  it  as  though  there  had  not  been  remaining  in  the  World  any  befides  hirrf- 
 felf    that  carried  a  true  and  an  upright  heart  towards  God,  with  care  to  ferve  him  ac- 
 cording unto  his  holy  Will.  For  lack  of  diligent  obferving  the  difference,  fir  ft,  between 
 the  Church  of  God,  Myftical  and  Vifible,  then  between  the  Vifible  found  and  cor- 
 rupted, fometimesmore,  fometimes  lefs  5  the  overfights  are  neither  few  nor  light,  that 
 have  been  committed.    This  deceiveth  them,  and  nothing  elfe,  *vho  think  that  in  the 
 time  of  the  fiift  World,  the  Family  of  Noah  did  contain  all  that  were  of  the  Vifible 
 Church  of  God.     From  hence  it  grew,  and  from  no  other  caufe  in  the  World,  that  the 
 African  Bilhops  in  the  Council  of  Carthage,  knowing  how  the  Administration  of  Bap- 
 tifm belonged!  onely  to  the  Church  of  Chrift  \  andfuppofing  that  Hereticks,  which 
 were  apparently  fevered  from  the  found  believing  Church,  could  not  poffibly  be  of  the 
 Church  of  jefus  Chrift ;  thought  it  utterly  againft  Reafon,  That  Baptifm  adminiftred 
 bv  men  of  corrupt  belief,  fliould  be  accounted  as  a  Sacrament.    And  therefore  in  main- 
 tenance of  Rebaptization,    their  Arguments  are  built  upon  the  fore- alledged  ground, 
 that  Hereticks  are  not  at  all  ariy  fart  of  the  Church  of  Chrifl.     Our  Saviour  founded  his 
 Church  on  a  Rock,  and  not  upon  Here  fie  •,  I'oxver  of  Baptizing  he  gave  to  his  Jpo files,  unto 
 Hereticks  he  gave  it  not .     Wherefore  they  that  are  without  the  Church,  and  oppofe  themf elves 
 again jl  Chrijl,  do  but  Jc after  his  Sheep  and  Flock.     Without  the  church,  Baptize  they  can- 
 not.    Again,  Are  Hereticks  Chriflians,  or  are  they  not  ?   if  they  he  Chriflians,  wherefore 
 remain  they  not  in  Gods  Church  ?   if  they  be  no  Chriflians,  horv  make  they  chriflians  ?    Or 
 to  what  purpofe  fhall  thofe  words  of  the  LOKd ferve  ?  He  which  is  not  with  me,  is  againfl  me  : 
 And,  He  which  gathereth  not  with  me,  fc  after  eth.    Wherefore  evident  it  is,  that  upon  mi f- 
 begott en  Children,  and  the  brood  of '  Antic  bri ft ,  .without  Rebaptization  the  Holy  Ghofl  can- 
 not defcend.  But  none  in  this  cafe  foearneft  as  Cyprian  1  I  know  no  Baptifm  but  one,  and 
 that  in  the  church  onely  5    none  without  the  Churchy  where  he  that  doth  ca(l  out  the  Devil, 
 hath  the  Devil  :    He  doth  examine  about  Belief,  whofe  lips  and  words  do  breathe  forth  a 
 Canker:  The  fait  hi: fi  doth  offenthe  Articles  of 'Faith -,  awicked  Creature  forgiveth  wicked- 
 nefi ' ;  in  the  Name  of  Chrifi,  Antichrifl  figrteth  ;  he  which. is  cur  fed  of  God,  bleffeth;  a 
 dead  carrion  promifeth  life  5  a  man  unpe  ace  able,  giv  eth  peace  \  a  blaffhemer  calleth  upon  the 
 Name  of  God;  aprophane  per f on  doth  exercife  Prieflhoods  a.  Sacrilegious  wretch  doth  pre- 
 pare the  Altar  \  and  in  the.neckof  all  the fe  that  evil '"alfo  comet h,  the  Eucharifl,  a  very 
 Bifiop  of  the  Devil  doth  prefume  to  confecrate.     All  this  was  true,  but  not  fufficient  to 
 prove,  that  Hereticks  were  in  no  fort  any  part  of  the  Vifible  Church  of  Chrift,  and  con- 
 sequently their  Baptifm  no  Baptifm.     This  opinion  therefore  was  afterwards  both  con- 
 demned by  a  better  advifed  Council,  and  alio  revoked  by  thechiefeftof  theAutho:s 
 .  thereof  themfelves.     What  is  it  but  onely  the  felf- fame  error  and  mifconceit,  where- 
 with others  being  at  this  day  likewife  pofleft  •,  they  ask  us  where  our  Church  didlurk, 
 in  what  Cave  of  the  Earth  it  flept  for  lb  many  hundreds  of  years  together ,  before  the 
 birth  of  Martin  Luther  ?  As  if  we  were  of  opinion,  that  Luther  did  erect  a  new  Church 
 of  Chrift.  No,  the  Church  of  Chrift  which  was  from  the  beginning,  is,  and  continueth 
 unto  the  end.     Of  which  Church,  all  parts  have  not  been  always  equally  fincere  and 
 found.     In  the  days  of  Abia,  it  plainly  appeareth,  that  Judah  was  by  many  degrees 
 more  free  from  pollution  then  ifrael,  as  that  folemn  Oration  fheweth ,  wherein  he 
 pleadeth  for  the  one  againft  the  other  in  this  wife,     o  Jeroboam,  and  all  ifrael,  hear  you 
 me :  Have  ye  not  driven  away  the  Priefls  of  the  Lord,  the  Sons  of  Aaron,  and  the  Levites, 
 and  have  made  you  Priefls  like  the  people  of  Nations  ?  Whofoever  comet  h  to  confecrate  with 
 a  young  Bullock,  and  [even  Rams,  the  fame  may  be  aPrieftof  them  that  are  no  gods.    But 
 we  belong  unto  the  Lor  A  cur  God,  and  have  not  forfakenhimt,  and  the  Priefls  the  fons  of 
 Aaron  minifler  unto  the  Lord  every  morning,  and  every  evening,  Burnt-  offerings,  and 
 fweet  Incenfe  •,  and  the  Bread  is  fet  in  order  upon  the  pure  Table,  and  the  Candle  flick  of  Gold 
 with  the  Lamps  thereof,  to  burn  every  evening;  for  we  keep  the  watch  of  the  Lord  our  God, 
 but  ye  have  forfiken  him.     In  St,  Pauls  time,  the  integrity  of  Rome  was  famous  •,  Corinth 
 many  ways  reproved ;  they  of  Galatia  much  more  out  of  fquare.     In  St.  Johns  time, 
 Mpbefi&s  and  Smyrna  in  far  better  ftate  then  Thyatira  and  Pergamm  were.  We  hope  there- 
 fore, 
 
EcclcJiaWtcal  'Polity*  ^< 
 
 H-  i5, 
 
 fore,  that  to  reform  our  felves,  if  at  any  time  we  have  done  amifs,  is  not  to  fever  out 
 felves  from  the  Church  we  were  of  before.     In  the  Church  we  were,  and  we  are To  ftill. 
 Other  difference  between  our  eftate  before  and  npw.>' we  know  none,  but  onely  fuch 
 as  we  fee  in  fadah  -  which  having  fometime  been  Idolatrous,  became  afterwards  more 
 foundly  religious,  by  renouncing  Idblatry  and  Superftition.     //  Ephraim  bejoyned'tif.  hoc. 
 jdols,  the  counfel  of  the  Prophet  is",  Let  him  alone,    if  Ifrael  play  the  Harlot }  let  not  &  *7- 
 Judah  fin.    If  it  Teem  evil  unto  you,  faith  Jojhua,  to  ferve  the  Lord,  chafe  yon  this  day  Jo/h.  24. 1 5 
 whom  you  will  ferve-,  whether  the  gods  whom  your  Fathers  ferve 'd  beyond  the  flood,  or  the* 
 gods  of  the  Amorites,  m  whofe  Land  ye  dwell:  But  I  and  mine  houfe  will ftrvc  the  Lord; 
 The  indifpofition  therefore  of  the  Church  of  Rome  to  reform  her  felt,  lmiilbe  noftay" 
 unto  us  from  performing  our  duty  to  God  \  even  as  defire  of  retaining  Conformity  with, 
 them,  could  be  no  excufe,  if  we  di&  not  perform  that  duty.     Notivithftanding  fo  fari 
 as  lawfully  we  may,  we  have  held  and  do  hold  Fellowfhip  with  t  hem.     For  even  Si  the 
 Apoftle  doth  fay  of  ifrael,  that  they  are  in  one  refpeft  enemies,  bur  in  another  beloved  Roir. 11.28. 
 of  God :  In  like  fort  with  Rome,  we  dare  not  communicate  concerning  fundi  y  her  profs 
 and  grievous  abominations  ;  yet  touching  thofemain  parts  of  Chriftian  truth  wherein 
 they  conftantly  ftill  perfift,  we  gladly  acknowledge  them  to  be  of  the  Family  of  Jefos 
 Chrift  i  and  our  hearty  prayer  unto  God  Almighty  is,  that  being  conjoyned  to  far  forth 
 with  them,  they  may  at  the  length  (if  it  be  his  will)  fo  yield  to  frame  and  reform 
 themfelves,  that  no  diftra&ion  remain  in  any  thing,  but  that  we  all  may  with  one  heai  t 
 and  one  mouth,  glorifie  God  the  Father  of  our  Lord  and  Saviour,  whofe  Church  wef 
 are.    As  there  are  which  make  the  Church  of  Rome  utterly  no  Church  at  all,  by  resfdtf 
 of  fo  many,  fo  grievous  Errors  in  their  Dodtrines :  So  we  have  them  amongft  us,who  im  - 
 der  pretence  of  imagined  corruptions  in  our  Difcipline,  do  give  even  as  hard  a  judgment 
 of  the  Church  of  England  it  felf.  But  whatfoever  either  the  one  fort  or  the  other  teach 
 we  muft  acknowledge  even  Hereticks  themfelves  to  be,  though  a  maimed  part,  yet  a 
 part  of  the  Vifible  Church.     If  an  Infidel  mould  purfue  to  death  an  Heretickprofefltrr°f 
 Chriftianity,  onely  for  Chriftian  ProfefTion  fake,  cduld  we  deny  unto  him  the  hbnbr 
 of  Martyrdom  i  Yet  this  honor  all  men  know  to  be  proper  unto  the  Church.  Hereticks 
 therefore  are  not  utterly  cut  off 'from'  the 'Vifible  Curch  of  Chnff.     If  the  Fathers  d6 
 anywhere,  as  oftentimes  they  do,  "make  the  true  Vifible  Church  of  Chrift,  and  He- 
 retical companies  oppofite;  theyaretobeconftiued  as  Separating  Hereticks,  nota-1- 
 together  from  the  company  of  Believers,  but  from 'the  fellowfhip  of  found  Believers. 
 For  where  profeft  unbelief  is,  there  can  be  no  Vifible  Church  of  Chrift  5  there  may  bej 
 where  found  belief  wanteth.     Infidels  being  clean  without  the  Church,  deny  directly, 
 and  utterly  reject  the  very  Principles  of  Chriftianity  j"  which  Hereticks  embrace,  and 
 err  onely  by  mifconftrudiion  :   Whereupon  their  opinions;  although  repugnant  indeed 
 to  the  Principles  of  Chriftian  Faith,  are  notwithstanding  by  them  held  otherWife,  and 
 maintained  as  moft  confonant  thereunto.     Wherefore  being  Chi  iftians  in  regard  of  tlie 
 general  Truth  of  Chrift  which  they  openly  profefs  \  yet  they  are  by  the  Fathers  every- 
 where fpoken  of,  as  men  clean  excluded  out  of  the  right  believing  Church,  b}'reafori 
 of  their  particular  Errois,  for  which  all  that  are  of  a  found  belief  muft  needs  condemn 
 them.     In  this  confideration,  the  anfwer  of  Calvin  unto  Farell,  concerning  the  chil-  CaVain.  Epift, 
 dren  of  Popifh  Parents  doth  feem  crazed,     whereas,  faith  he,  you  ask  our  judgment  ». 
 about  a  matter,    wherecf    there   is  doubt   amongfl  you,    whether  Mimfters   of  our 
 Order,   pofcfing   the   pure    Doctrine   of  the  C 'ojp el ,  may lawfully  admit  unto  Bap- 
 tism an  Infant  whofe  Father  is  a  (Ir anger  unto  our  Churches ,  and  whofe  Mctber  hath 
 fain  from  us  unto  the  Papacy,  fo  that  both  the  Parents  arc  Popifh.     Thus  we  have  thought 
 good  to  anfwer  -,    namely,  that it is  dn  abfurd thing  form  to  baptize  them  which  cannot  be 
 reckoned  Members  of  our  Body.    And fith  Papifts  children  are  fuch,  wefeenothowitjhuld 
 be  lawful  to  Minijler  Baptism  unto  them.     Sounder  a  great  deal  is  the  anfwer  of  the-Ec- 
 clefiafticalColledgeof  Gencvaxmo  Knox,  who  having  fignified  unto  them,  that  hirm 
 felf  did  not  think  it  lawful  to  Baptize  baftards,  or  the  children  of  Idolaters  (hemearteth 
 Papifts)  or  of  Perfons  Excommunicate,  till  either  the  Parents  had  by  repentance fub- 
 mitted  themfelves  unto  the  Church,  or  elfe  their  children  being  grown  unto  the  years  of 
 underftanding,fhould  come  and  fue  for  their  own  Baptifm.     For  thus  thinking,  faith  he',  Epift.  183. 
 I  am  thought  to  be  over  fevere,  and  that  not  onely  by  them  which  are  Popifh  ^  but  even  ih  Epift.28s 
 their  judgments  alfo  who  think  themfelves  Maintainers  of  the  Truth,    Mafter  Knox's  over 
 
 N  2  fight 
 
66  The  Third  "Bool^  of 
 
 fight  herein  they  controuled.     Their  Sentence  was,  Wherefoever  the  Profession  of Chri- 
 flianity hath  not  utterly  perifhed  and  been  extinct,    Infants  are  beguiled  of  their  right,  if 
 the  Common  Seal  be  denied  them.     Which  conclusion  in  it  felt  is  found,  although  it 
 feemeth  the  ground  is  but  weak  whereupon  they  build  it :  For  the  reafon  which  they 
 yield  of  theii  "Sentence,  is  this  •,  The  promt fe  which  God  doth  make  to  the  faithful  concern- 
 in" their  Seed,  r cachet h  unto  athoufand  Generations  5  it  refleth  not  onely  in  the  fir  {I  degree 
 of  Defcent.     Infants  therefore  whofe  Great  Grandfathers  have  been  holy  and  godly,  do  in 
 that  re(pcc7  belong  to  the  Body  of  the  Church,  although  the  Fathers  and  Grandfathers  of 
 whom  they  defcend,  have  been  Apoftates  :  Becaufe  the  tenure  of  the  Grace  of  God  which  did 
 adopt  them  Three  hundred  years  ago,  and  more  in  their  Ancient  Predeceffors,  cannot  with 
 jitfiice  be  defeated  and  broken  off  by  their  Parents  impiety  coming  between.     By  which 
 reafon  of  theirs,  although  it  feem  that  all  the  World  may  be  baptized,  inasmuch  as 
 no  man  living  is  a  thoufand  defcents  removed  from  Adam  himfelf  •  yet  we  mean  not 
 at  this  time,  either  to  uphold,  or  to  overthrow  it-,  onely  their  alledged  conclufion  we 
 embrace,  fo  it  beconftrued  in  this  fort :  That  for  as  much  as  men  remain  intheVifiblc 
 Church,  till  the)  utterly  renounce  the  Profefsion  of  Chriflianity  ,  we  may  not  deny  unt» 
 Infants  their  right,  by  withholding  from  ihemthe publick  fign  of  holy  Baptifm,  if  they  be 
 born  where  the  outward  acknowledgment  of  Chriflianity  is  not  clean  gone  and  extingmfled. 
 For  being  in  fuch  fort  born,  their  Parents  are  within  the  Church,  and  therefore  their 
 birth  doth  give  them  intereft  and  right  in  Baptifm.     Albeit  not  every  Error  and  Fault, 
 yetHerefies  and  Crimes  which  are  not  actually  repented  of ,  and  forfaken,  exclude 
 quite  and  clean  from  that  Salvation  which  belongeth  unto  the  Myftical  Body  of  Chrift; 
 yea,  they  alfo  make  a  Separation  from  the  Vifible  found  Church  of  Chrift  -7  altogether 
 from  the  Vifible  Church,  neither  the  one  nor  the  other  doth  fever.     As  for  the  Aft  of 
 Excommunication,  it  neither  fhutteth  out  from  the  Myftical,  nor  clean  from  the  Vifi- 
 ble •,  but  onely  from  Fellowfbip  with  the  Vifible  in  holy  duties.     With  what  congrui- 
 ty  then  doth  the  Church  of  Pome  deny,  that  her  enemies.,  whom  fire  holdeth  always 
 for  Hereticks,  do  at  all  appertain  to  the  Church  of  Chrift  5  when  her  own  do  freely 
 grant,  that  albeit  the  Pope  (as  they  fay)  cannot  teach  Herefie,  nor  propound  Error, 
 he  may  notwithftanding  himfelf  worfhip  Idols,think  amifs  concerning  matters  of  Faith, 
 yea,  give  himfelf  unto  Afts  Diabolical,  even  being  Pope  ?  How  exclude  they  us  from 
 being  any  part  of  the  Church  of  Chrift,  under  the  colour  and  pretence  of  Herefie, 
 when  they  cannot  but  grant  it  poflible,  even  for  him  to  be  as  touching  his  own  perfonal 
 perfwafion  Heretical,  who  in  their  opinion  not  onely  is  of  the  Church,  butholdetli 
 the  chiefeft  place  of  Authority  over  the  fame?  But  of  thefe  things  we  are  not  now  to 
 difpute.     That  which  already  we  have  fetdown,  is  for  ourprefent  purpofe  fufficient. 
 By  the  Church  therefore,  in  this  queftion,  we  underftand  no  other  then  onely  the  Vi- 
 fible Church.     For  prefeivation  of  Chriftianity  there  is  not  any  thing  more  needful, 
 then  that  fuch  as  are  of  the  Vifible  Church,  have  mutual  Fellowfhip  and  Society  one 
 with  another.     In  which  confideration,  as  the  main  Body  of  the  Sea  being  one,  yet 
 within  divers  Precinfts  hath  divers  names  -,  fo  the  Catholick  Church  is  in  like  fort  divi- 
 ded into  a  number  of  diftinft  Societies,  every  of  which  is  termed  a  Church  within  it 
 felf.     In  this  fenfe  the  Church  is  always  a  Vifible  Society  of  Men  -,  not  an  Affembly, 
 but  a  Society.     For  although  the  name  of  the  Church  be  given  unto  Chriftian  Aflem- 
 blies,  although  any  number  of  Chriftian  men  congregated,  maybe  termed  by  the  name 
 of  a  C  hurch,  yet  AiTemblies  properly  are  rather  things  that  belong  to  a  Church.    Men 
 areaffembled  lor  performance  of  Publick  Aftions-,  which  Aftions  being  ended,  the 
 Affembly  diffolveth  it  felf,  and  is  no  longer  in  being  •,  whereas  the  Church  which  was 
 r<rtui  Ex-     affembled,  doth  no  lefs  continue  aftenvards,  then  before,    where  but  three  are,  and  they 
 ubVrre^Ec-"'  of  the  Laity  alfo,  (akhTertullian,  yet  there  is  a  Church  •,  that  is  to  fay,  a  Chriftian  Affem- 
 cicfia  eft',  hcct  bly.    But  a  Church,  as  now  we  are  to  underftand  it,  is  a  Society,  that  is,  a  number  of 
 laid.  men  belonging  unto  fome  Chriftian  Fellowfhip,  the  place  and  limits  whereof  are  cer- 
 
 tain. That  wherein  they  have  communion,  is  the  Publick  Exercife  of  fuch  duties  as 
 Ach2.  47.  thofementionedinthe  Apoftles  Afts,  Inflrucl ion,  Breaking  of  Bread,  and  Prayer.  As 
 therefore  they  that  are  of  the  Myftical  Body  of  Chrift,  have  thofe  inward  Graces  and 
 Vertues,  whereby  they  differ  from  all  others  which  are  not  of  the  fame  Body:  Again, 
 whofoever  appertain  to  the  Vifible  Body  of  the  Church,  they  have  alfo  the  notes  of 
 External  Proteffion,  whereby  the  World  knoweth  what  they  are:  After  the  fame 
 
 manner, 
 
EcclejiaHical  Tolity.  g7 
 
 manner,  even  the  feveral  Societies  of  Chriftian  men,  unto  every  of  which  the  name 
 of  a  Church  is  given,  with  addition  betokening  feverally,  as  the  Church  of  Rome, 
 Corinth,  Ef  he  fits ,  England,  and  fo  the  reft,  muft  be  endued  with  correfpondent  general 
 properties  belonging  unto  them,  as  they  are  Publick  Chriftian  Societies.  And  of  fuch 
 properties  common  unto  all  Societies  Chriftian,  it  may  not  be  denied,  that  one  of  the 
 very  cheifeft  is  Ecclefiaftical  Polity.  Which'  word  I  therefore  the  rather  ufe,  becaufe 
 the  name  ot  Government,  as  commonly  men  underftand  it  in  ordinary  fpeech,  doth 
 not  comprife  the  largenefs  of  that  whereunto  in  this  queftion  it  is  applied.  For  when 
 we  fpeak  of  Government,  what  doth  the  greateft  part  conceive  thereby,  but  onely 
 the  exercife  of  Superiority  peculiar  unto  Rulers  and  Guides*  of  otheis  *  '  To  our 
 pnrpofe  therefore  the  name  of  Church-Polity  will  better  ferve,  becaufe  it  containeth 
 both  Government ,  and  alfo  whatfoever  befides  belongeth  to  the  ordering  of  the 
 Church  in  publick.  Neither  is  any  thing  in  this  degree  more  neceffary  then 
 Church-Polity,  which  is  a  Form  of  ordering  the  Publick  Spiritual  Affairs  of  the  Church 
 of  God. 
 
 2.  But  we  muft  note,  that  he  which  amrmet-h  fpeech  to  be  neceflary  amongft  all  wither  it  be 
 men  throughout  the  World,  doth  not  thereby  import,  that  all  men  muft  neceflarily  aeci^'y  £« 
 fpeak  one  kinde  of  Language  5  even  fo  thenecelfity  of  Polity,  and  Regiment  in  all  iTlotrn'oT 
 Churches  may  be  held,  without  holding  any  one  certain  form  to  be  neceflary  in  them  churchPoiity 
 all,  nor  is  it  poflible  that  any  Form  of  Polity,  muchlefs  of  Polity  Ecclefiaftical,  mould  scr^urrrich 
 be  good,  unlefs  God  himfelf  be  Author  of  it.     Thofe  things  that  are  not  of  God  (Taith  the' ring's " 
 Tertullian)  they  can  have  no  other  then  Gods  Adverfary  for  their  Author.     Be  it  whatfo-  thit  bcior,g 
 ever  in  the  Church  of  God,  if  it  be  not  of  God,  we  hate  it.     Of  God  it  muft  be ;  muoanyluch 
 either  as  thofe  things  fometimes  were, which  God  fupernaturally  revealed,and  fo  deliver-  Fonn-  v 
 ed  them  unto  itf^  for  Government  of  the  Commonwealth  oilfrael'-y  or  die  as  thofe  "°\°lslul~ 
 things  which  men  finde  out  by  help  of  that  light,  which  God  hath  given  them  unto  that  tion.t0 
 end.  The  very  Law  of  Nature  it  felf,  which  no  man  can  deny  buc  God  hath  inftituted    T:rt'il  deht~ 
 is  not  of  God,  unlefs  that  be  of  God,whereof  God  is  the  Author  as  well  this  latter  way  as  ptrii fiu  n"J* 
 the  former.  But  forafmuch  as  no  form  of  Church- Polity  is  thought  by  them  to  be  law- cdT:  cft.  1°* 
 ful,  or  to  be  of  God,  unlefs  God  be  fo  the  Author  of  it,  that  it  be  alio  fet  down  in  Scrip-  ^°" funr- 
 ture-,  they  mould  tell  us  plainly,  whether  their  meaning  be  that  k  muft  be  there  fet  down  i*a.'hh.  'J'c. 
 in  whole,  or  in  part.  For  if  wholly ,  let  them  (hew  what  one  form  of  Polity  ever  was  fo. 8'  -1  llc.lesis 
 Their  own  to  be  fo  taken  out  of  Scripture,  they  will  not  affirm ;    neither  deny  they  that  to^difclpr'i 
 in  part,  ev^n  this  which  they  fo  much  oppugn  is  alfo  from  thence  taken.     Again,  they  tor.' lator- 
 mould  tell  us,  whether  onely  that  be  taken  out  of  Scripture,  which  is  actually  and  par-  **£ 3'  de  Re* 
 ticuiarly  there  fet  down  ^  orelfe  that  alfo,  which  the  general  Principles  and  Rules  of1" 
 Scripture  potentially  contain.     The  one  way  they  cannot  fo  much  as  pretend,  that  all 
 the  parts  of  their  own  Difcipline  are  in  Scripture  -,  and  the  other  way  theirmouths 
 are  flopped,  when  they  would  plead  againft  all  other  Forms  befides  their  own-,  feein^ 
 the  general  Principles  are  fuch,  as  do  not  particularly  prefcribe  any  one,  butfundrymay    » 
 equally  beconfonantuntothegeneral  Axioms  of  theScripture.   But  to  give  them  fome 
 larger  fcope,  and  not  to  clofe  them  up  in  thefe  {freights :  Let  their  Allegations  be  con- 
 fidered,  wherewith  they  earneftly  bend  themfelves  againft  all,  which  deny  it  neceflary 
 that  any  one  compleat  Form  of  Church-  Polity  mould  be  in  Scripture.     Firfl  therefore 
 whereas  it  hath  been  told  them,  that  matters  of  Faith,  and  in  general,  matters  necef- 
 fary unto  Salvation,  are  of  a  different  nature  from  Ceremonies,  Order,  and  the  kinde  of 
 Church  Government-,   and  that  the  one  is  neceffary  tobeexprefly  contained  in  the 
 Word  of  God,  or  elfe  manifeflly  collected  out  of  the  fame,  the  other  not  lb;  that  it 
 is  neceflary  not  to  receive  the  one,  unlefs  there  be  fomething  in  Scripture  for  them  ; 
 theotherfree,  if  nothing  againft  them  may  thence  be  alledged.    Although  there  do 
 not  appear  any  juft or  reafonable  caufe  to  reject  or  diflike  of  this;  neverthelefs,  as  ic 
 is  not  eafie  to  fpeak  to  the  contentation  of  mindes  exulcerated  in  themfelves,  but  that 
 fomewhat  there  will  be  always  which  difpleafeth  ;    fo  herein  for  two  things  we  are 
 reproved.   *  The  firft  is,  Mifdiftmgui(J)/ng,btc^uCe  matters  of  Difcipline  and  Church-  *  Two  tilings 
 Government  are  (as  they  fay)  matters  neceflary  to  Salvation,  and  of  Faith,  whereas  "ne'^iuc  thC 
 we  put  a  difference  betwixt  the  one  and  the  other.     Our  fecond  fault  is  Injurious  deal-  di/ii'nguift 
 ing  with  the  Scripture  of  God,  as  if  it  contained  onely  the  Principal  Points  of  Religi-  m,«ersofDif- 
 on,  fome  rude  and  unfalhioned  matter  of  Building  the  Church,  but  had  left  out  that  chu£h°<jta, 
 
 which 
 
6g  The  Third  <Boo{  of 
 
 vemmcnc       which  belongeth  unto  the  form  and  fafhion  of  it  5  as  if  there  were  in  the  Scripture  no 
 from  matters  more  cnenonely  to  cover  the  Churches  nakednefs,  and  not  Chains^  Bracelets,  Rings, 
 niaffaJy  ut  Jewels  to  adorn  her;  fufficient  to  quench  her  thirft,  to  kill  her  hunger,  but  not  to  1 
 to  Salvation :  \wn, fter  a  m0re  liberal,  and  (as  it  were)  a  more  delicous  and  dainty  diet.   In  which  cafe 
 K  we"',     our  Apology  (hall  not  need  to  be  very  long. 
 
 Ift^nmre  of  God    in  abiidfinl  the  large  and  rich  Contents  thereof.    Their  words  are  thefe  :   Ycu  which  diflingafii  be- 
 h  f     and  fay'  ihar  matters  "f  Faith  and  neceflary  unto  Salvation,  may  not  be  tolerated  in  the  Church,  unlefs'they 
 tTnnnrtflv  contained  in  rht  Word  of  God,  or  manifeftly  gathered;  but  that  Ceh  monies,  Orda% Difcipline,  Government  in' 
 ,hV(  i-,i  c      nvv  not  be  received  againil  the  Word  of  God,  and  conlequently  may  be  received  if  there  be  no  word  againfl 
 .hem    aitho'ueh  there  be  none  for  them,     ifou  (I  fay.)  diflnguifhmg  or  dividing  after  this  :orr,  do  prove  your  felf  aft  CV11 
 liviier     As  thoueh  matters  of  Difcipline  and  kinde  of  Government,  were  not  matters  neceflary  roSalvation,  and  of  Faith. 
 It  is  no  fmail  injufy  which  you  do  unto  the  Word  of  God,  to  pin  it  in  fo  narrow  room",  as  that  it  fhould  bcable  to  direcV 
 us  b  tin 'he  Principal  Points  of  our  Religion;   or  as  though  the  Subftance  of  Religion,  or  fome  rude  and  unfafhioned  mat- 
 ttr  of  BuiMine  of  the  Church  were  uttered  in  them  ;    and  thofe  tilings  were  left;  cut  that  flr.i.ld  pertain  to  the  Form  and 
 Faflron  of  if    or,  as  if  there  were  in  the  Scriptures  onely  to  cover  the  Churches  nakednels,  and  not  alfo  Chains,  and* 
 Bar  lets    and  Rings  ar,d  other  jewels  to  adorn  her  and  fee  her  out  :    or  that  to  conclude,  There  Were  fufficient  to 
 ouench  her  thirft   and'k  11  her  hunger,  but  not  to  miniuer  unto  her  a  more  liberal,  and  (as  it  were    a  more  delicious  and 
 ,\  iinrv  dier      1  like  things  you  feem  to  fay,  when  ycu  fay,  that  matters  neccflTary  to  Salvation,  and  of  Faith,  are  contained  ' 
 id  ScVlp  ure,  efpectally  wncn  you  oppofe  thele  things  to  Ceremonies,  Order,  Duciphne,  and  Goverment.     T.  C.  lib.  i. 
 j>ag.  26. 
 
 That  Matters  jj  The  mixture  of  thofe  things  by  fpeech,  which  by  Nature  aredivided,  is  the 
 
 °f-DdffTcnt   Mother  of  all  Error.    To  takeaway  therefore  that  Error  which  Confufion  breedetft, 
 rrom  Matters   diftin&ion  is  requifite.     Rightly  to  diftinguilh,  is  by  conceit  of  minde  to  fever  things 
 of  Faith  and   (jjjferenr:  in  Nature,  and  to  difcern  wherein  they  differ.     So  that  if  we  imagine  a  differ- 
 andTimrWy  ence  where  there  is  none,  becaufe  we  diftinguifh  where  we  mould  not,  it  may  not  be 
 themfdve?  fo  denied  that  we  mifdiftinguiili.  The  only  trial  whether  wedofo,  yeaorno,  dependeth 
 "f^Re-     upon  comparifon  between  our  conceit,  and  the  nature  of  things  conceived.     Touching 
 pronrs.  £      matters  belonging  to  the  Church  of  thrift,  this  we  conceive,  that  they  are  not  of  one 
 fute.     Somethings  are  meerly  of  Faith,  which  things  it  doth  fuffice,  that  we  know 
 and  believe  h  fome  th'.ngs  not  onely  to  be  known,  but  done,  becaufe  they  concern  the 
 actions  of  men.     Articles  about  the  Trinity,  are  matters  of  meer  Faith,  andmuftbfc 
 believed.    Precepts  concerning  the  Works  of  Charity,  are  matters  of  Aftion  -,  which 
 to  know,  unlefs  they  be  pra&ifed,  is  not  enough.    This  being  fo  clear  to  all  mens  un- 
 derftanding,  I  fomewhat  marvel  that  they  efpecially  fhould  think  it  abfurd to  oppofe 
 Church  ^Government,  a  plain  matter  of  Act-iou,  unto  matters  of  Faith,  who  know 
 T  c  life!  a.     that  themfelves  divide  the  Gofpel  into  Doctiine  and  Difcipline.    For  if  matters  of 
 pap.',    we     Difcipline  be  rightly  by  them  difbnguifhed  from  matters  of  Doctrine,  whynotmatters 
 IT' Di^hYe  of  Government  by  us  as  reafonably  let  againft  matters  of  Faiths  Do  not  they  under 
 ■  [ou  aparttf  Doctrine  comprehend  the  fame,  which  we  intend  by  matters  of  Faith  C  Do  not  they 
 theGofpt).      under  Difcipline,  comprife  the  Regiment  of  the  Church  1  When  they  blame  that  in 
 ^ffpe'akof'  us,  which  themfelves  follow,  they  give  men  great  caufe  to  doubt,  that  fome  other 
 tie  Difcipline  thing  then  judgment  doth  guide  their  fpeech.     What  the  Church  of  Godftandeth 
 JheGrfpei' if  bound  to  know  or  do,  the  fame  in  part  Nature  teacheth.     And  becaufe  Nature  can 
 the  Difdpiinc  teach  them  but  onely  in  part,  neither  fo  fully  as  is  requifite  for  mans  falvation-,  nor 
 bhe°GerT°f  fo^fity)  as  to  make  the  way  plain  and  expedite  enough,  that  many  may  come  to  the 
 what  other     knowledge  of  it,  and  fo  be  laved  5    therefore  in  Scripture  hath  God  both  collected 
 part  canthfy  tne  w0{[  neceflary  things,  that  the  School  of  Nature  teacheth  unto  that  end  -?  andre- 
 D:'ct?ine"\n    vealeth  alfo  whatfoever  we  neither  could  with  fafety  be  ignorant  of,  nor  at  all  be  in- 
 anfwer  in  Di-  ftriicled  in,  but  by  Supernatural  Revelation  from  him.     So  that  Scripture  containing 
 Difcbiine'1?6   a^  things  that  are  in  this  kinde  any  way  needful  for  the  Church,  and  the  principal  of 
 the  other  fort :  This  is  the  next  thing  wherewith  we  are  charged  as  with  an  Error. 
 We  teach,  that  whatfoever  is  unto  Salvation  termed  necejfary  by  way  of  excellency ; 
 whatfoever  it  ffandcthall  men  upon  to  know  or  do,  that  they  may  befaved5  what- 
 foever there  is,  whereof  it  may  truly  be  faid ,   This  not  to  believe,  is  eternal  death  and 
 damnation  5  or,  This  every  foul  that  mil  live,  mu(t  duly  obfervc  :    Of  which  fort  the 
 Articles  of  Chriftian  Faith,  and  the  Sacraments  of  tne  Church  of  Chriftare.     All 
 fuch  things,  if  Scripture  did  not  comprehend,  the  Church  of  God  fhould  notbeable 
 to  mealure  out  the  length  and  the  breadth  of  that  way  wherein  for  ever  Ibe  is  to  walk  : 
 Hereticks  and  Schifmaticks  never  ceafing,  fome  to  abridge,  fome  to  enlarge,  all  to 
 pervert  and  obfeure  the  fame.    But  as  for  thofe  things  -that  are  acceflary  hereunto, 
 
 thofe 
 
Ecclefiaslical  Tolity,  tfp 
 
 thofethings  that  fo  belong  to  the  way  of  Salvation,  as  to  alter  them,  is  no  othenvife  to 
 change  that  way,  then  a  path  is  changed  by  altering  onely  the  uppermoft  face  thereof; 
 which  be  it  laid  with  Gravel,  or  fet  with  Grafs,  or  paved  with  ftones,  remained  ftiil 
 the  fame  path  :  In  fuch  things,  becaufe  difcretion  may  teach  the  Church  what  is  con- 
 venient, we  hold  not  the  Church  further  tied  herein  unto  Scripture,  then  that  againft 
 Scripture  nothing  be  admitted  in  the  Church,  leftthatpathwhichoughtalwaystobe 
 kept  even,  do  thereby  come  to  be  overgrown  with  Brambles  and  Thorns.  If  this  be  Mmh  23.23, 
 unfound    wherein  doth  the  point  of  unfoundnefs  lie  <   Is  it  not  that  we  make  fome 
 things  neceflary,  fome  things  acceflbry  and  appendent  onely  i   For  our  Lord  and  Savi- 
 our himfelf  doth  make  that  difference,  by  terming  Judgment,  and  Mercy,  and  Fide- 
 lity, with  other  things  of  like  nature,  The  greater  andweightler matters  of  the  Law.     Is 
 it  then  in  that  we  account  Ceremonies,  (wherein  we  do  not  comprife  Sacraments,  or 
 any  other  the  like  fubfhntial  duties  intheexercifeof  Religion,  but  onely  fuchExter-  *  The  Gov m. 
 nal  Rites  as  are  ufually  annexed  unto  Church  actions)  is  it  an  overfight,  that  we  ™ejf  ,$c 
 reckon  thefe  things  and*  matters  of  Government  in  the  number  of  things  acceflbry,  chntt  grant, 
 not  things  necelTa'ry  in  fuch  fort  as  hath  been  declared  i  Let  them  which  therefore  think  ed  hy  F e"ntr 
 usblameable,  confider  well  their  own  words.     Do  they  not  plainly  compare  the  one  thought  a°  b 
 unto  Garments,  which  cover  the  Body  of  the  Church  -,    the  other  unto  Rings,  Brace-  matter  of 
 lets,  and  Jewels,  that  onely  adorn  it  •?  The  one  to  that  Food  which  the  Church  doth  f"™*™™^ 
 live  by,  the  other  to  that  which  maketh  her  Diet  liberal,  dainty,  and  more  delicious  <  fubftaneeof 
 Is  dainty  fare  a  thing  neceflary  to  the  fuftenance,  or  to  the  cloathing  of  the  Body  Religion  a- 
 rich  attire  *  If  not,  "how  can  they  urge  the  neceflity  of  that  which  themfelves  refem-  SriyJIUj.i"; 
 ble  by  things  not  neceffary  i  Or  by  what  conftruction  fhall  any  man  living  be  able  to  -if  it  beFftiwr 
 make  thofe  comparifons  true,  holding  that  diftinction  untrue,  which  putteth  a  difference  Authoro" th« 
 betweenthings  of  External  Regiment  intheChurch,  and  things  neceflary  unto  Sal-  Book, 
 vation  i 
 
 4.  Now  as  it  can  be  to  Nature  no  injury,  that  of  her  we  fay  the  fame  which  dili-  That  we  do 
 gent  beholders  of  her  works  have  obferved  ;  namely,  that  fhe  provideth  for  all  living  scripture  «!y 
 Creatures  nourifhment  which  may  fuffice  $  that  fhe  bringeth  forth  riokindeof  Crea-  thing  which 
 ture  whereto  fhe  is  wanting  in  that  which  is  needful:  Although  we  do  notfofarmag-  maybc.^erc- 
 nifie  her  exceeding  bounty,  as  toaffirm,  that  fhe  bringeth  into  the  World  theSons  of  with  found- 
 Men  adorned  withgorgeous  attire,  or  maketh  coftly  buildings  to  fpring  up  out  of  the  nef?of  Troth. 
 Earth  for  them  :   So  I  truft  that  to  mention  what  the  Scripture  of  God  leaveth  unto  i.cap.  &.&  * 
 the  Churches  difcretion  in  fome  things,   is  not  in  any  thing  to  impair  the  honor  Plato mme- 
 which  the  Church  of  God  yieldeth  to  the  facred  Scriptures  perfection.     Wherein  ™*\  ,ib    dc 
 feeing  that  no  more  is  by  us  maintained,  then  onely  that  Scripture  muft  needs  teach  4nima,c.45. 
 the  Church  whatfoever  is  in  fuch  fort  neceffary,  as  hath  been  fet  down  5  and  that  it 
 is  no  more  difgrace  for  Scripture  to  have  left  a  number  of  other  things  free  to  be  or- 
 dered at  the  difcretion  of  the  Church,  then  for  Nature  to  have  left  it  unto  the  wit  of 
 man  to  devife  his  own  attire ,  and  not  to  look  for  it  as  the  Beafts  of  the  field  have 
 theirs.     If  neither  this  can  import,  nor  any  other  proof  fufficient  be  brought  forth, 
 that  we  either  will  at  any  time,  or  ever  did  affirm  the  facred  Scripture  to  compre- 
 hend no  more  then  onely  thofe  bare  neceflaries  -y  if  we  acknowledge  that  as  well  for 
 particular  application  to  fpecial  occafions,  as  alto  in  other  manifold  refpecls,  infinite 
 Treafuresof  Wifdom  are  over  andbefides  abundantly  to  be  found  in  the  holy  Scrip- 
 ture •,    yea,  that  fcarcely  there  is  any  noble  part  of  knowledge,  worthy  the  minde 
 of  man,  but  from  thence  it  may  have  fome  direction  and  light;  yea,  that  although 
 there  be  no  neceflity  it  fhould  of  purpofe  prefcribe   any  one  particular  form  of 
 Church-Gorernment  5  yet  touching  the  manner  of  governing  in  general,  the  Pre- 
 cepts that  Scripture  fetteth  down  are  not  few ,  and  the  examples  many  which  it  pro- 
 poteth  for  all  Church-Governors,  even  in  particularities  to  follow  ;  yea,  that  thofe 
 things,  finally,  which  are  of  principal  weight  in  the  very  particular  Form  of  Church- 
 Polity  (although  not  that  Form  which  they  imagine,  but  that  which  we  againft  them 
 uphold)  are. in  the  felf-famc Scriptures  contained  :    If  all  this  be  willingly  granted 
 by  us ,   which  are  accufed  to  pin  the  Word  of  God  in  fo  narrow  room ,  as  that  it 
 ifiould  be  able  to  direct  us  but  in  principal  points  of  our  Religion  5  or  as  though  the 
 fubftance  of  Religion,   or  fome  rude  and  unfafliioned  matter  of  building  the  Church 
 Were  uttered  in  them,  and  thofe  things  left  out  that  fhould  pertain  to  the  form  and 
 
 fafliion 
 
7° 
 
 The  Third  iBoo{  of 
 
 Their  mean- 
 ing who  firft 
 Jiii  plead 
 againfl  the  Po. 
 lity  of  the 
 Church  of 
 England,  urg- 
 inc  that,  Nt- 
 thing  ought  to 
 be  tflablifad 
 in  the  Churchy 
 which   it  not 
 commanded  by 
 the  Word  of 
 Canard  what 
 Scripture  they 
 thought  they 
 might  ground 
 this  Aflertion 
 u  pen 
 
 Deut.  4.  2. 
 &  12.32. 
 Whatfoever  I 
 command 
 you,  take  heed 
 you  do  it. 
 Thou  fhalt  jut 
 nothing  theio 
 to,  nor  take 
 ought  there- 
 from 
 
 fafhion  of  it ;    Let  the  caufe  of  the  Accufed,  be  referred  to  the  Accufers  own  con- 
 fcience    and  let  that  judge  whether  this  accufation  be  deferved  where  it  hath  been 
 
 5.  But  fo  eafie  it  is  for  every  man  living  to  err,  and  fo  hard  to  wreft  from  any 
 mans  "mouth  the  plain  acknowledgment  of  Error,  that  what  hath  been  once  incon- 
 fiderately  defended,  the  fame  is  commonly  perfifted  in,  as  long  as  wit  by  whetting 
 it  felt,  is  able  to  finde  out  any  fhift,  be  it  never  fo  Height,  whereby  to  efcape  out  of  the 
 hands  of  prefent  contradiction.  So  that  it  cometh  herein  to  pafs  with  men  unadvifed- 
 ly  fain  into  Error,  as  with  them  whofe  ftate  hath  no  ground  to  uphold  it,  but  one- 
 ly  the  help  which  by  fubtil  conveyance  they  draw  out  of  cafual  events  arifing  from 
 day  to  day,  till  at  length  they  be  clean  fpent.  They  which  firft  gave  out,  That  no- 
 thing ought  to  he  eftablifhed  in  the  Church,  which  is  not  commanded  by  the  Word  of  God, 
 thought  this  principle  plainly  warranted  by  the  manifeft  words  of  the  Law,  Teflyallptt 
 nothing  unto  the  Word  which  I  commandyou,  neither  {ha// ye  take  ought  therefrom,  that  ye 
 may  keep  the  Commandments  of  the  Lord  your  God,  which  I  commandyou.  Wherefore 
 having  an  eye  to  a  number  of  Rites  and  Orders  in  the  Church  of  England,  as  marrying 
 with  a  Ring,  Crofting  in  the  one  Sacrament,  Kneeling  at  the  other,  obfervingof  Feftr- 
 val  days  more  then  onely  that  which  is  called  the  Lords  day,  enjoyning  Abftinence  ac 
 certain  times  from  fome  kindes  of  Meat,  Churching  of  Women  after  Childe-birth, 
 Degrees  taken  by  Divines  in  Univerfities,  fundry  Church  Offices,  Dignities,  and  Cal- 
 lings 5  for  which  they  found  no  Commandment  in  the  holy  Scripture,  they  thought  by 
 the  one  onely  ftroke  of  that  Axiom  to  have  cut  them  off.  But  that  which  they  took 
 for  an  Oracle,  being  fifted,  was  repeal'd.  True  it  is  concerning  the  Word  of  God, 
 whether  it  be  by  mifconftruclion  of  the  fenfe,  or  by  falfification  of  the  words,  wit- 
 tingly to  endeavor  that  any  thing  may  feem  Divine  which  is  not,  or  any  thing  not 
 feem  which  is,  were  plainly  to  abufe,  and  even  tofalfifie  Divine  Evidence-,  which  in- 
 jury offered  but  unto  men,  is  moft  worthily  counted  heinous.  Which  point  I  wifh 
 they  did  well  obferve ,  with  whom  nothing  is  more  familiar  then  to  plead  in  thefe 
 caufes,  The  Law  of  God,  the  Word  of  the  Lord  :  Who  notwithstanding,  when  they 
 come  to  alledge  what  Word,  and  what  Law  they  mean,  their  common  ordinary  pra- 
 ctice is,  to  quote  by-fpeeches  in  fome  Hiftorical  Narration,  or  other,  and  to  urge  them 
 as  if  they  were  written  in  moft  exact  form  of  Law.  What  is  to  add  to  the  Law  of  God, 
 if  this  be  not  i  When  that  which  the  Word  of  God  doth  but  deliver  Hiftorically,  we 
 conftrue  without  any  warrant,  as  if  it  were  legally  meant,  and  fo  urge  it  further  then 
 we  can  prove  that  it  was  intended  5  do  we  not  add  to  the  Laws  of  God,  and  make  them 
 in  number  feem  more  then  they  are  i  It  ftandeth  us  upon  to  be  careful  in  this  cafe.  For 
 thefentenceof  God  is  heavy  againft  them,  that  wittingly  fhall  prefume  thus  to  ufe 
 the  Scripture. 
 
 6.  But  let  that  which  they  do  hereby  intend  be  granted  them  •,  let  it  once  ftand 
 as  confonant  to  Reafon,  That  becaufe  we  are  forbidden  to  add  to  the  Law  of  God  any 
 thing,  or  to  take  ought  from  it  5  therefore  we  may  not  for  matters  of  the  Church, 
 
 ,  make  any  Law  more  then  is  already  fet  down  in  Scripture:  Who  feeth  not  what  fen- 
 aii  churches,  tence  it  fhall  enforce  us  to  give  againft  all  Churches  in  the  World,  in  as  much  as  there 
 is  not  one,  but  hath  had  many  things  eftabliihed  in  it,  which  though  the  Scripture 
 did  never  command,  yet  for  us  to  condemn  were  rafhnefs  f  Let  the  Church  of  God, 
 even  in  the  time  of  our  Savioui  Chrift  ferve  for  example  unto  all  the  reft.  In  their 
 Domeftical  celebration  of  the  Pafsover,  which  Supper  they  divided  (as  it  were)  in- 
 to two  courfes  5  what  Scripture  did  give  commandment,  that  between  the  firft  and  the 
 fecond ;  he  that  was  chief,  fliould  put  off  the  refidue  of  his  Garments,  and  keeping  on 
 his  Feaft-robe  onely,  wafli  the  feet  of  them  that  were  with  him  i  What  Scripture  did 
 command  them  never  to  lift  up  their  hands  unwafht  in  Prayer  unto  God,  which 
 cuftom  Arifl&us  (be  the  credit  of  the  Author  more  or  lefs)  fheweth  wherefore  they 
 did  fo  religioufly  obferve  i  What  Scripture  did  command  the  Jews  every  Feftival 
 day  to  faft  till  the  fixth  hour  i  The  cuftom  both  mentioned  by  ^fofephus  in  the 
 Hiftory  of  his  own  life ,  and  by  the  words  of  Peter  fignified.  Tedious  it  were 
 to  rip  up  all  fuch  things,  as  were  in  that  Church  eftabliihed,  yea,  by  Chrift  him- 
 felf ,  and  by  his  Apoftles  obferved ,  though  not  commanded  any  where  in  Scrip- 
 ture. 
 
 7.  Well, 
 
 The  fame  Af- 
 ,fertion  we 
 cannot  hold, 
 wirhcutdoing 
 
 John  15: 
 Cxnatonum : 
 de  quo  Mauh. 
 
 2J.I2. 
 
 Jbi  de  C sena- 
 tor70  Nuftiali. 
 
 Ach  ». 
 
EcclefiaUical  Polity \  7I 
 
 7.   Well,  yet  a  glofs  there  is  to  colour  that  Paradox,  and  notwithftanding  all  this,  a  fhift  ro 
 ftilltomake  it  appear  infhew  not  to  be  altogether  unreafonable  :  And  therefore  till  maintJin,  chit 
 '  further  reply  come,  the  caufe  is  held  by  a  feeble  diftinftion-,  that  the  Commandments  5S be  e- 
 of  God  being  either  general  or  fpecial,  although  there  be  no  exprefs  word  for  every  ftabiiihed  in 
 thing  in  fpecialty ,   yet  there  are  general  Commandments  for  all  things ,    to  the  whkh "'no'c 
 end,  that  even  fuch  cafes  as  are  not  in  Scripture  particularly  mentioned,  might  not  wnran|t0,S 
 be  left  to  any  to  order  at  their  pleafure,  onely  with  Caution,  That  nothing  be  done  |"c^word 
 aoainft  the  Word  of  God  ;    and  that  for  this  caufe  the  ApofHe  hath  fet  down  in  ?y,  t&cJE 
 Scripture    four  general  Rules ,    requiring  fuch  things  alone  to  be  received  in  the  mandmencs 
 Church,  as  do  beft  and  neareft  agree  with  the  fame  Rules,  thatfo  all  things  in  the  £„[lJJi 
 Church  may  be  appointed,  not  onely  notagainfl,  but  by  and  according  to  the  Word  of  th«  a'n  things 
 God.     The  Rules  are  thefe,  Nothing  fcandalom  or  offenfive  unto  any,  efpecially  unto  '/^'ulhin  thc 
 the  Church  of  God  -,  All  things  in  order  and  with  feemlinefs ;  All  unto  edification ;  commandtd, 
 finally,  All  to  thc  glory  of  God.     Of  which  kinde,  how  many  might  be  gathered  out  if  no*  by  <i«- 
 of  the  Scripture,  if  it  were  necefTary  to  take  fo  much  pains  1  Which  Rules  they  that  y'cat!  '^/genera! 
 urge,  minding  thereby  to  prove,  that  nothing  may  be  done  in  the  Church,  but  what  Rules  in  the 
 Scripture  commandeth,  muft  needs  hold  that  they  tie  the  Church  of  Chrift  no  other-  ^?rd- 
 wife,  then  onely  becaufe  we  finde  them  there  fet  down  by  the  Finger  of  the  Holy  %ci££}2' 
 Ghoft.    So  that  unlefs  the  Apoftle  by  writing  had  delivered  thofe  Rules  to  the  &  '4  ztf. 
 Church,  we  fhould  by  obferving  them,  have  finned,  as.  now  by  not  obferving  them.  r.°c.  1. 1  p^l 
 In  the  Church  of  the  Jews,  is  it  not  granted,  That  the  appointment  of  the  hour  for  daily 
 Sacrifices ;  the  building  of  Synagogues  throughout  the  Land,  to  hear  the  Word  of  God, 
 and  to  pray  in,  when  they  came  not  up  to  ferufalem  3  the  ere&ing  of  Pulpits  and 
 Chairs  to  teach  in  5  the  order  of  Burial -7  the  Kites  of  Marriage,  with  fuch  like,  being 
 matters  appertaining  to  the  Church  ;  yet  are  not  any  where  prefcribed  in  the  Law, 
 but  were  by  the  Churches  difcretion  inftituted  i  What  then  ihall  we  think  i  Did  they 
 hereby  add  to  the  Law  ,   and  fo  difpleafe  God  by  that  which  they  did  P  None  fo 
 hardly  perfwaded  of  them.    Doth  their  Law  deliver  unto  them  the  felf-fame  general 
 Rules  of  the  Apoftle,  that  framing  thereby  their  Orders,  they  might  in  that  refped 
 clear  themfelves  from  doing  amifs  i  St.  Paid  would  then  of  likelihood  have  cited  them 
 out  of  the  Law,  which  we  fee  he  doth  not.    The  truth  is,  they  are  Rules  and  Canons 
 of  that  Law  which  is  written  in  all  mens  hearts ;  the  Church  had  for  ever  no  lefs  then 
 now  flood  bound  to  obferve  them  ,    whether  the  Apoftle  had  mentioned  them,  or  no. 
 Seeing  therefore  thofe  Canons  do  binde  as  they  are  Edicts  of  Nature,  which  the  Jews 
 obferving  as  yet  unwritten,  and  thereby  framing  fuch  Church  Orders  as  in  their  Law 
 were  not  prefcribed,  are  notwithftanding  in  that  refpeel:  unculpable  :    It  followeth , 
 that  fundry  things  may  be  lawfully  done  in  the  Church,  fo  as  they  be  not  done 
 againft  the  Scripture,  although  no  Scripture  do  command  them  -,   but  the  Church 
 onely  following  the  Light  of  Reafon ,  judge  them  to  be  in  difcretion  meet.    Se- 
 condly, unto  our  purpofe.,  and  for  the  queftion  in  hand ,   Whether  the  Command- 
 ments of  God  in  Scripture,  be  general  or  fpecial,  it  skilleth  not  i   For  if  being  parti- 
 cularly applied,  they  have  in  regard  of  fuch  particulars,  a  force  conftraining  us  to  take 
 fome  one  certain  thing  of  many,  and  to  leave  the  reft  5   whereby  it  would  come  to 
 pafs,  that  any  other  particular,  but  that  one  being  eftabliflied,  the  general  Rules  them- 
 felves in  that  cafe  would  be  broken  ;  then  is  it  utterly  impoffible,  that  God  lliould 
 leave  any  thing  great  or  fmall  free  for  the  Church  to  eftablifh,  or  not.     Thirdly,  if  fo 
 be  they  fhall  grant,  as  they  cannot  otherwife  do ,  that  thefe  Rules  are  no  fuch  Laws 
 as  require  any  one  particular  thing  to  be  done,  but  ferve  rather  totiired  the  Church 
 in  all  things  which  fhe  doth  -7  fo  that  free  and  lawful  it  is  to  devife  any  Ceremony, 
 to  receive  any  Order,   and  to  authorife  any  kinde  of  Regiment,    no  fpecial  Com- 
 mandment being  thereby  violated  -,   and  the  fame  being  "thought  fuch  by  them  to 
 whom  the  judgment  thereof  appertained  ^  as  that  it  is  not  fcandalous,  but  decent, 
 tending  unto  edification,  and  fetting  forth  the  glory  of  God;  that  is  to  fay,  agree- 
 able unto  the  general  Rules  of  holy  Scripture  ^  this  doth  them  no  good  in  the  World, 
 for  the  furtherance  of  their  purpofe.     That  which  mould  make  for  them,  muft  prove, 
 that  men  ought  not  to  make  Laws  for  Church  Regiment,  but  onely  keep  thofe  Laws 
 which  in  Scripture  they  finde  made.     The  plain  intent  of  the  Books  of  Ecclefiafticai 
 Difcipline  is  to  fhew,  that  men  may  not  devife  Laws  of  Church  Government 5  but 
 
 O  sire 
 
 L;> 
 
 u:> 
 
yZ  The  Third  <Boo{  of 
 
 are  bound  for  ever  to  ufe  and  to  execute  onely  thofe,vvhich  God  himfelf  hath  already  de- 
 vifed  and  delivered  in  the  Scripture.  The  felf-fame  drift  the  Admonitioners  alto  had, 
 in  ur°ing,  that  nothing  ought  to  be  done  in  the  Church,  according  unto  any  Law 
 of  Mans  deviling,  but  all  according  to  that  which  God  in  his  Word  hath  commanded. 
 Which  not  remembring,  they  gather  out  of  Scripture  General  Rules  to  be  followed 
 in  making  Laws-,  andfoineffed  they  plainly  grant,  that  weourfelves  may  lawfully 
 make  Laws  for  the  Church,  and  are  not  bound  out  of  Scripture  onely  to  take  Laws 
 already  made  ,  as  they  meant  who  firft  alledged  that  principle  whereof  we  fpeak. 
 One  particular  Plat-form  it  is  which  they  refpeded,  and  which  they  labored  thereby  to 
 force  upon  all  Churches  $  whereas  thefe  general  Rules  do  not  let,  but  that  there 
 may  well  enough  be  fundry.  It  is  the  particular  Order  eftablifhed  in  the  Church  of 
 England,  which  thereby  they  did  intend  to  alter,  as  being  not  commanded  of  God  -, 
 whereas  unto  thofe  general  Rules  they  know,  we  do  not  defend,  that  we  may  hold 
 any  thing  unconformable.  Obfcure  it  is  not  what  meaning  they  had,  who  firft  gave 
 out  that  grand  Axiom ;  and  according  unto  that  meaning,  it  doth  prevail  far  and  wide 
 with  the  Favorers  of  that  part.  Demand  of  them ,  wherefore  they  conform  not 
 themfelves  unto  the  Order  of  our  Church?  and  in  every  particular,  t heir  anfwer  for  the 
 moft  part  is ,  We  finde  nofticb  thing  commanded  tn  the  Word.  Whereby  they  plainly 
 require  fomefpecial  Commandment  for  that  which  is  exaded  at  their  hands  5  nei- 
 ther are  they  content  to  have  matters  of  the  Church  examined  by  general  Rules 
 and  Canons.  As  therefore  in  controverfies  between  us  and  the  Church  of  Roine, 
 that  which  they  pradife ,  is  many  times  even  according  to  the  very  grofsnefs  of 
 that  which  the  vulgar  fort  conceiveth  ;  when  that  which  they  teach,  to  maintain 
 it,  is  fo  nice  and  fubtil,  that  hold  can  very  hardly  be  taken  thereupon:  In  which 
 cafes  we  fliould  do  the  Church  of  God  fmall  benefit,  by  difputing  with  them  ac- 
 cording unto  the  fineft  points  of  their  dark  conveyances ,  and  fuffering  that  fenfe  of 
 their  Dodfine  to  go  uncontrouled ,  wherein  by  the  common  fort,  it  is  ordinarily 
 received  and  pradifed.  So  confidering  what  difturbance  hath  grown  in  the  Church 
 amongft  our  felves ,  and  how  the  Authors  thereof  do  commonly  build  altogether 
 on  this  as  a  fure  Foundation ,  Nothing  ought  to  be  eflabliflxd  in  the  Church ,  which 
 in  the  Word  of  Cod  is  not  commanded  :  Were  it  reafon ,  that  we  fliould  fuffer  the 
 Another  An-  fame  to  pafs  without  controulment ,  in  that  current  meaning  whereby  every 
 iwer  in  de-  where  it  prevaileth  ,  and  ftay  till  fome  ftrange  conftrudion  were  made  thereof  , 
 former0^!--  which  no  man  would  lightly  have  thought  on ,   but  being  driven  thereunto  for  a 
 
 tion,  whereby  fhift  ? 
 
 ther^f a""o8  ^.   Thelaft  refuge  in  maintaining  this  Pofition ,  is  thus  to  conftrue  it,  nothing 
 
 pened  in  this  ought  to  be  eftablifhed  in  the  church ,  but  that  which  is  commanded  tn  the  Word  of  God  ; 
 fort,  ah  that  is  to  fay ,  All  Church  Orders  muft  be  grounded  upon  the  Word  of  God,  in  fuch 
 dersrmuft  b'e  fort  grounded  upon  the  Word,  not,  that  being  found  out  by  fome  Star,  or  Light  of 
 commanded  Reafon,  or  Learning,  or  other  help,  they  may  be  received,  fo  they  be  not  againft  the 
 'chads  w°(iy '  Word  of  God ,  but  according  at  leaftwife  unto  the  general  Rules  of  Scripture  they 
 Grounded  up-  muftbemade.  Which  is  in  effed  as  much  as  to  fay,  We  know  not  what  to  fay  well 
 ^ntheaWord>  in  defence  of  this  Pofition  :  And  therefore  left  we  Jhould  fay  it  is  falfe,  there  is  no  remedy 
 cording,at  the  but  to  fay,  that  in  feme  fenfe  or  other  it  may  be  true,  if  we  could  tell  how.  Firft,  that 
 leaflwife  unto  Scholy  had  need  of  a  very  favorable  Reader,  and  a  tradable,  that  fliould  think  it  plain 
 Ru'ef  "fTioiy  conftrudion,  when  to  be  commanded  in  the  Word,  and  grounded  upon  the  Word,  are 
 Scripture.  As  made  all  one.  If  when  a  man  may  live  in  the  ftate  of  Matrimony ,  feeking  that 
 ^ar^found8'  °ood  tnereDy  vvmcn  Nature  principally  defireth,  he  make  rather  choice  of  a  con- 
 out  by  any  trary  life  in  regard  of  St.  Pauls  judgment  * :  That  which  he  doth ,  is  manifeftly 
 of  Rea0fonLifnd  S^'^ded  upon  the  Word  of  God,  yet  not  commanded  in  his  Word,  becaufe  without 
 are  in  that  re-  breach  of  any  Commandment  he  might  dootherwife.  Secondly,  whereas  no  mart 
 fped  received,  in  Juftice  and  Reafon,  can  be  reproved  for  thofe  adions  which  are  framed  accord- 
 a°gS  the"0'  inS  unt0  th"  known  Will  of  God,  whereby  they  are  to  be  judged  \  and  the  Will 
 word  of  God,  of  God  which  we  are  to  judge  our  adions  by,  no  found  Divine  in  the  World  ever 
 Shoidtth'SI  denied  t0  bein  Pa"mademanifeft  even  by  the  Light  of  Nature,  and  not  by  Scrip- 
 hwfuiiyre-  "  ture  alone  :  If  the  Church  being  direded  by  the  former  of  thefe  two  (  which  God 
 ceired  hath  given ,   who  gave  the  other,  that  man  might  in  different  fort  be  guided  by 
 
 *"cot7.     them  both>  if  the  Church,  I  fay,  do  approve  and  eftablifh  that  which  thereby  it 
 
 judgeth. 
 
/ 
 
 EcckjiaHical  'Polity,  ji 
 
 judgeth  meet,  and  findeth  not  repugnant  to  any  word  or  fyllable  of  holy  Scripture, 
 who  fhall  warrant  our  prefumptuous  boldnefs  ,  controuling  herein  the  Church  or" 
 Chrift  <  But  fo  it  is,  the  name  of  the  Light  of  Nature  is  made  hateful  with  men ; 
 the  Star  of  Reason  and  Learning,  and  all  other  fuch  like  helps,  beginneth  no  other- 
 Wile  to  be  thought  of,  then  if  it  were  an  unlucky  Comet  5  or  as  if  God  had  fo  accuried 
 it  that  it  mould  never  lhine  or  give  light  in  things  concerning  our  duty  any  way  to- 
 wards him,  but  be  efteemed  as  that  Star  in  the  Revelation,  called  Wormwood  ;  which  Apoc.  8.  i0. 
 bein^  fain  from  Heaven,  maketh  Rivers  and  Waters  in  which  itfaileth,  fo  bitter, 
 that°men  tailing  them,  die  thereof.  A  number  there  are,  who  think  they  cannot  ad- 
 mire as  they  ought,  the  power  and  authority  of  the  Word  of  God,  if  in  things  Di- 
 vine they  mould  attribute  any  force  to  Mans  reafon.  .For  which  cauie  they  never  ufe 
 reafon  fo  willingly  as  to  difgrace  Reafon.  Their  ufual  and  common  Difcourfes  are 
 unto  this  effecT:.  Firft,  The  Natural  Man  •ercciveth  not  the  things  of  the  Sprit  of  iCor.z.  14. 
 Cod  :  For  they  are  foolijlmcfi  unto  him,  neither  can  he  know  them,  becaufe  they  arc  fpiri- 
 tually  difcemed.  Secondly,  It  is  not  for  nothing  that  St.  Paul  giveth  charge  to  beware  Col.  2.  8. 
 of  Philosophy,  that  is  to  fay,  fuch  knowledge  as  Men  by  Natural  Reafon  attain  unto. 
 Thirdly,  Confider  them  that  have  from  time  to  time  oppofed  themfelves  againft  the 
 Gofpel  of  Chrift,  and  moft  troubled  the  Church  with  Herefie.  Have  they  not  al- 
 ways been  great  admirers  of  Humane  Reafon  <  Hath  their  deep  and  profound  skill 
 in  Secular  Learning,  made  them  the  more  obedient  to  the  Truth,  and  not  armed  them 
 rather  againit  it  <  Fourthly,  They  that  fear  God  will  remember  how  heavy  his 
 fentences  are  in  this  cafe  :  /  will  deftroy  the  wifdom  of  the  wife,  -and  willcafi  away  the  x  cor.  1. 10; 
 Under (landing  of  the  Prudent.  Where  is  the  Wife  ?  Where  is  the  Scribe  ?  Where  is  the 
 Dijputer  of  this  World?  Hath  not  God  made  the  Wifdom  of  this  World  foolilhnefi  ?  See- 
 ing the  World  by  Wifdom  know  not  God  :  In  the  Wifdom  of  God,  it  pleafcd  God  by  the 
 foolifhnefs  of  Preaching  to  fave  Believers.  Fifthly,  The  Word  of  God  in  itfelfis  ab- 
 solute, exad,  and  perfect.  The  Word  of  God  is  a  two-edged  fword  -,  as  for  the  Wea- 
 pons of  Natural  Reafon,  they  are  as  the  Armor  of  Saul,  rather  cumberfome  about 
 the  Soldier  of  Chrift,  then  needful.  They  are  not  of  force  to  do  that,  which  the 
 Apoftles  of  Chrift  did  by  the  power  of  the  Holy  Ghoft,  My  Preaching,  therefore  faith  l  Cor- 2-  4- 
 Paul,  hath  not  been  in  the  int icing  (peech  of  Mans  wifdom,  but  in  f  lain  evidence  of  the 
 S  fir  it  of  Power  •,  that  your  Faith  might  not  be  in  the  Wifdom  of  ?nen,  but  in  the  Power  of 
 God.  Sixthly,  If  I  believe  the  Gofpel,  there  needeth  no  reafoning  about  it  to  per- 
 fwade  me  :  If  I  do  not  believe,  it  muft  be  the  Spirit  of  God,  and  not  the  R.eafon  of 
 Man  that  (hall  convert  my  heart  unto  him.  By  thefe  and  the  like  Difputes,  an  opinion 
 hath  fpred  it  felf  very  far  in  the  World  ;  as  if  the  way  to  be  ripe  in  Faith,  were  to  be 
 raw  in  Wit  and  Judgment  •,  as  if  Reafon  were  an  enemy  unto  Religion,  childifh  fim- 
 plicity  the  Mother  of  Ghoftly  and  Divine  Wifdom.  The  caufe  why  fuch  Declama- 
 tions prevail  fo  greatly,  is,  For  that  men  fuffer  themfelves  in  two  refpecls  to  be  de- 
 luded •,  one  is,  that  the  Wifdom  of  Man  being  debafed,  either  in  comparifon  with  that 
 of  God,  or  in  regard  of  fome  fpecial  thing,  exceeding  the  reach  andcompafs  there- 
 of, it  feemeth  to  them  (not  marking  fo  much)  as  if  fimply  it  were  condemned-,  an- 
 other, That  Learning,  Knowledge,  or  Wifdom,  falfly  fo  termed,  ufurping  a  name 
 whereof  they  are  not  worthy  ^  and  being  under  that  name  controuled,  their  reproof  is 
 by  fo  much  the  more  eafily  mifapplied  ,  and  through  equivocation,  wrefted  againft 
 thofe  things,  whereunto  fo  precious  names  do  properly  and  of  right  belong.  This 
 duly  obferved,  doth  to  the  former  Allegations  it  felf  make  fufficient  ahfwer.  Hovv- 
 beir,  for  all  Mens  plainer  and  fuller  fatisfa&ion ;  Firft,  Concerning  the  inability  of  /. 
 Reafon,  to  fearch  out,  and  to  judge  of  things  Divine,  if  they  be  fuch  as  thofe  proper- 
 ties of  God,  and  thofe  duties  of  Men  towards  him,  which  may  be  conceived  by  atten- 
 tive confideration  of  Heaven  andEarth  5  We  know  that  of  meer Natural  Men,  the 
 Apoftle  teftifieth,  How  they  knew  both  God,  and  the  Law  of  God.  Other  things  of  Kom.i.ai,^. 
 God  there  be,  which  are  neither  fo  found,  nor  though  they  be  (hewed,  can  ever  be 
 approved  without  the  fpecial  operation  of  Gods  good  Grace  and  Spirit.  Of  fuch 
 things  fometime  fpake  the  Apoftle  St.  Paul,  declaring  how  Chrift  had  called  him  to 
 be  a  Witnefs  of  his  Death  and  Refurre&ion  from  the  Dead,  according  to  that  which 
 the  Prophets  and  Mofes  had  forefhewed.  FeftM,  a  meer  Natural  man",  an  Infidel,  a  A<h2$.  i9, 
 Roman;  one  whole  ears  were  unacquainted  with  fuch  matter,  heard  him,  but  could 
 
 O  %  ~  not 
 
7+  The  Ihird  %oo{  of 
 
 aSs  16. 24.  not  reach  unto  that  whereof  he  fpake  5  the  fuffering,  and  therifing  of  Chrift  from  the 
 dead,  he  rejected  as  idle  fuperftitious  fancies,  not  worth  the  hearing.     The  Apoftle 
 
 1  cor.  2. 14  that  knew  them  by  the  Spirit,  and  fpake  of  them  with  Power  of  the  Holy  Ghoft, 
 feemed  in  his  eyes  but  learnedly  mad.  Which  example  maketh  manifeft  what  elf- 
 where  the  fame  Apoftle  teacheth ,  namely,  that  Nature  hath  need  of  Grace,  where- 
 
 II.  unto  I  hope  wearenotoppofit,  by  holding, .that  Grace  hath  ufe  of  Nature.  Secondly, 
 Philofophy  we  are  warned  to  take  heed  of  ;  not  that  Philofophy,  which  is  true  and 
 found  Knowledge,  attained  by  Natural  difcourfe  of  Reafon  3  but  that  Philofophy, 
 which  to  bolfter  Herefie  or  Error,  cafteth  a  fraudulent  fhevv  of  Reafon  upon  things 
 which  are  indeed  unreafonable  •,  and  by  that  mean,  as  by  a  ftratagem,  fpoileth  the 
 
 Col.  2. 8.  fimple  which  are  not  able  to  withftand  fuch  cunning.  Take  heed  left  any  fpoil  you  through 
 Philofophy,  and  vain  deceit.  He  that  exhorteth  to  beware  of  an  enemies  policy,  doth 
 not  give  counfel  tobeimpolitick  ;  bumther  to  ufe  all  prudent  forefight  andcircum- 
 fpection,  left  our  fimplicity  be  over-reached  by  cunning  Heights.  The  way  not  to  be 
 inveighled  by  them  that  are  fo  guileful  through  skill,  is  throughly  to  be  inftru&ed  in 
 that  which  maketh  skilful  againft  guile,  and  to  be  armed  with  that  true  and  fincere 
 
 III.  Philofophy,  which  doth  teach  againft  that  deceitful  and  vain,  which  fpoileth.  Third- 
 ly, But  many  great  Philofophers  have  been  very  unfound  in  belief  5  and  many  found 
 
 ,  in  belief,  have  been  alio  great  Philofophers.  Could  Secular  Knowledge  bring  the  one 
 fort  unto  the  love  of  Chriftian  Faitli  t  Nor  Chriftian  Faith,  the  other  fort  out  of 
 love  with  Secular  Knowledge.  The  harm  that  Hereticks  did,  they  did  it  unto  fuch 
 as  were  unable  to  difcern  between  found  and  deceitful  reafoning  5  and  the  remedy  againft 
 it,  was  ever  the  skill  which  the  Ancient  Fathers  had  to  difcry  and  difcover  fuch  deceit. 
 Infomuch,  that  Crefconius  the  Heretick  complained  greatly  of  St.  Augufline ,  as 
 being  too  full  of  Logical  fubtilties.  Herefie  prevaileth  onely  by  a  counterfeit  (hew 
 of  Reafon  ;  whereby  notwithstanding  it  becometh  invincible,  unlefs  it  be  convicted  of 
 Fraud  by  manifeft  Remonftrance,  clearly  true,  and  unable  to  be  withftood.     When 
 
 Tit.  1.9, 11.  therefore  die  Apoftle  requireth  liability  to  convid:  Hereticks,  can  we  think  hejudgeth 
 it  a  thing  unlawful ,  and  not  rather  needful  to  ufe  the  Principal  Inftrument  of  their 
 Conviction,  the  Light  of  Reafon  i  It  may  not  be  denied,  but  that  in  the  Fathers 
 writings,  there  are  fundry  (harp  invectives  againft  Hereticks,  even  for  their  very  Phi- 
 lofophical  reafonings.     The  caufe  whereof  Tertulltan  confefleth ,   not  to  have  been 
 
 T.rt.  Ac  Re-   any  diflike  conceived  againft  the  kinde  of  fuch  reafonings,  but  the  end.     We  may 
 
 iur.  Carms.  (fajtn  ne)  even  in  matters  of  God,  be  made  wifer  by  Reafons  drawn  from  the  Publick  Per- 
 flations which  are  grafted  in  Mens  mindes ;  jo  they  be  ufed  to  further  the  Truth,  not  to 
 bolfter  Error  5  fo  they  make  with,  not  againft  that  which  God  hath  determined.  For  there 
 are  fome  things  even  known  by  Nature,  as  the  Immortality  of  the  Soul  to  many,  our  God 
 unto  all.  I  will  therefore  my  felf  alfo,  ufethefentence  of  fome  fuch  as  Plato,  pronouncing 
 every  Soul  Immortal.  I  my  felf  too  will  ufe  the  fecret  acknowledgment  of  the  communal- 
 ty,  bearing  Record  of  the  God  of gods  :  But  when  I  hear  men  a  Hedge,  That  which  is  dead, 
 is  dead ;  and,  While  thou  art  alive,  be  alive;  and,  After  death  an  end  of  all,  even  of 
 death  it  felf :  Then  will  I  call  to  minde  both,  that  the  heart  of  the  people  with  God  is  ac- 
 counted dufi,  and  that  the  very  Wifdom  of  the  World,  is  pronounced  Folly,  if  then  an 
 Heretick  flie  alfo  unto  fuch  vicious,  popular,  and  fecular  conceits,  my  anfwer  unto  himfhall 
 be-7  Thou  Heretick,  avoid  the  Heathen;  although  in  this  ye  be  one,  that  ye  both  belie  God 5 
 yet  thou  that  do  (I  this  under  the  Name  of  Chrift,  differ  eft  from  the  Heathen,  in  that  thou 
 jeemefl  to  thy  felf  a  chriftian.  Leave  him  therefore  his  conceits,  feeing  that  neither  will 
 he  learn  thine.  Why  do  (I  thou,  having  fight,  trufl  to  a  blind  guide  ?  Thou  which  haft  put 
 on  Chrift,  take  raiment  of  him  that  is  naked?  if  the  Apoftle  have  armed  thee,  why  dofl 
 thou  borrow  a  fir  angers  fhield'?  Let  him  rather  learn  of  thee  to  acknowledge,  then  thou 
 of  him  torenouncethe  Refurrecfionofthe  Fleftj,  In  a  word,  the  Catholick  Fathers  did 
 good  unto  all  by  that  Knowledge,  whereby  Hereticks  hindering  the  Truth  in  many, 
 might  have  furthered  therewith  themfelves  •,  but  that  obftinately  following  their  own 
 ambitious,  or  otherwife  corrupted  affections,  inftead  of  framing  their  wills  to  maintain 
 that  which  Reafon  taught ,  they  bent  their  wits  to  finde  how  Reafon  might  feem  to 
 teach  that  which  their  Wills  werefet  to  maintain.     For  which  caufe  the  Apoftle  faith 
 
 Tit.  3.  u.  ofthemjuftly,  that  they  are  for  the  moft  part  auTTj^TOx&nDj,  men  condemned  even 
 in,  and  of  themfelves.    For  though  they  be  not  all  perfwaded,  that  it  is  truth  which 
 
 they 
 
Ecclejtaslical  Tolity. 
 
 7? 
 
 they  withftand  ;  yet  thit  to  be  error  which  they  uphold,  they  might  undoubtedly  the 
 fooner  a  great  deal  attain  to*  know  ,  but  that  their  ftudy  is  more  to  defend  what  once 
 they  have  flood  in,  then  to  finde  out  fincerely  and  limply,  what  truth  theyou^ht  to 
 perfift  in  forever.     Fourthly,  there*  is  in  the  World  no  kinde  of  knowledge,  where-       IV* 
 by  any  part  of  Truth  is  feen,  but  we  juftly  account  it  precious  ;  yea,  that  Principal 
 Truth,  in  comparifon  whereof,  all  other  knowledge  is  vile,  may  receive  from  itfome 
 kinde  of  light  -,  whether  it  be  that  Egyptian  and  Caldean  wifdom,  Mathematical,  where- 
 with Mojes  and  Daniel  were  furnifhed  3  or  that  Natural,  Moral,  and  Civil  wifdom  AaS7  22 
 wherewith  Solomon  excelled  all  Men  •  or  that  Rational  and  Oratorial  wifdom  of  the  Dan.  i.  ij. 
 Grecians,  which  the  Apoftle  St.  Paul  brought  from  Tarfus  5  or  that  Judaical,  which  *  ***&*•** 
 he  learned  in^emfalem,  fitting  at  the  feet  of  Gamaliel:    To  detract  from  the  dignity  Aftsaa.  13. 
 thereof,  were  to  injure  even  God  himfelf,  who  being  that  Light  which  none  can  ap- 
 proach unto ,  hath  fent  out  thefe  lights  whereof  we  are  capable ,   even  as  fo  many 
 fparkles  refembling  the  Bright  Fountain  from  which  they  rife.     But  there  are  that 
 bear  the  title  of  Wifemen,  and  Scribes,  and  great  Difputers  of  the  World ,  and  are 
 nothing  indeed  lefs  then  what  in  fhew  they  moft  appear.     Thefe  being  wholly  addi&ed 
 unto  their  own  wills,  ufe  their  wit,  their  learning,  and  all  the  wifdom  they  have,  to 
 maintain  that  which  their  obftinate  hearts  are  delighted  with,  efteeming  in  the  frantick 
 error  of  their  mindes,  the  greateft  madnefs  in  the  World  to  be  Wifdom,  and  the  hbh- 
 eft  Wifdom  foolifhnefs.     Such  were  both  Jews  and  Grecians  which  profefled ,  the 
 one  fort  Legal,  and  the  other  Secular  skill,  neither  enduring  to  be  taught  the  Myftery 
 of  (Thrift  :   Unto  the  glory  of  whofe  moft  blefled  Name,  who  fo  ftudy  to  ufe  both 
 their  Reafon,  and  all  other  Gifts,  as  well  which  Nature,  as  which  Grace  hath  en- 
 dued them  with  5  let  them  never  doubt,  but  that  the  fame  God,  who  is  to  deftroy 
 and  confound  utterly  that  wifdom  falfly  fo  named  in  others,  doth  make  reckoning  of 
 them  as  of  true  Scribes-,  Scribes  by  Wifdom  inftru&ed  totheKingdom  of  Heaven  5  muth.u  52. 
 Scribes  againft  that  Kingdom,  hardned  in  a  vain  opinion  of  Wifdom  5  which  in  the' 
 end  being" proved  folly,  muft  needs  perifli  -,  true  Underftanding,  Knowledge,  Judg- 
 ment, and  Reafon,  continuing  for  evermore.     Fifthly,  Unto  the  Word  of  God    be-        V 
 ing  in  refpedt  of  that  end  for  which  God  ordained  it,  perfed,  exa<ft,  and  abfolute  in  it 
 felf,  we  do  not  add  Reafon  as  a  Supplement  of  anymaimordefecl  therein    but  as  a 
 neceflary  Inftrument  ,  without  which,  we  could  not  reap  by  the  Scriptures  perfection 
 that  fruit  and  benefit  which  it  yieldeth.     The  Word  of  God  is  a  two-edged  fword,  put  Heb.  4. 1  a. 
 in  the  hands  of  reafonable  men  -,  and  Reafon  as  the  weapon  that  flew  Goliah,  if  they 
 be  as  David  was  that  ufe  it.     Touching  the  Apoftles,  he  which  gave  them  from  above 
 fuch  Power  for  miraculous  confirmation  of  that  which  they  taught,  endued  them  alfo 
 with  Wifdom  from  above,  to  teach  that  which  they  fo  did  confirm.     Our  Saviour 
 made  choice  of  Twelve  fimple  and  unlearned  Men,  that  the  greater  their  lack  of  Na- 
 tural wifdom  was ,  the  more  admirable  that  might  appear  which  God  fupernaturally 
 endued  them  with  from  Heaven.     Such  therefore  as  knew  the  poor  and  filly  efface 
 wherein  they  had  lived,  could  not  but  wonder  to  hear  the  Wifdom  of  their  fpeech 
 and  be  fo  much  the  more  attentive  unto  their  teaching.     They  ftudied  for  no  Tongue 
 they  fpake  withal-,  of  themfelves  they  were  rude,  and  knew  not  fomuch  as  how°to 
 premeditate  ^  the  Spirit  gave  them  fpeech  and  eloquent  utterance:    Butbecaufe  with 
 St.  Paul  it  was  otherwife,  then  with  the  reft,  in  as  much  as  he  never  converfed  with 
 Chrift  upon  Earth  as  they  did  •,   and  his  education  had  been  fcholaftical  altogether, 
 which  theirs  was  not :    Hereby  occafion  was  taken  by  certain  Malignants,  fecretly  to 
 undermine  his  great  Authority  in  the  Church  of  Chrift,  as  though  the Gofpel  had 
 been  taught  him  by  others,  then  by  Chrift  himfelf,  and  as  if  the  caufe  of  the  Gen- 
 tiles converfion  and  belief ,  through  his  means ,  had  been  the  learning  and  skill 
 which  he  had  by  being  converfant  in  their  Books,  which  thing  made  them  fo  willing 
 to  hear  him,  and  him  fo  able  to  perfwade  them  •,  whereas  the  reft  of  the  Apoftles 
 prevailed,  becaufe  God  was  with  them,  and  by  a  miracle  from  Heaven  confirmed  his 
 Word  in  their  mouths.     They  were  mighty  in  deeds  :  As  for  him,  being  abfent,  his 
 Writings  had  fome force;  in  prefence,  his  Power  not  like  unto  theirs.     Infum,  con- 
 cerning Ris  Preaching,    their  very  by-word  was  Ao7<&  ^sw^©.,  addle  Lech,  2  Cor        - 
 empty  talk.     His  Writings  full  of  great  words,  but  in  the  Power  of  miraculous  Ope- 
 rations 5  His  prefence,  not  like  the  reft  of  the  Apoftles.     Hereupon  it  anfeth,  that 
 
 St.  Paul 
 
76  The  Third  <Boo{  of 
 
 St.  Paul  was  fo  often  driven  to  make  his  Apologies.  Hereupon  it  arifeth,  that  what* 
 foever  time  he- had  fpent  intheftudy  of  Humane  Learning,  he  maketh  eaineftpro- 
 teftation  to  them  of  Corinth,  that  theGofpel  which  he  had  preached  amongft  them, 
 did  not  by  other  means  prevail  with  them,  then  with  otheis  the  fame  GoTpel  taught 
 
 i  cor.  2.4.  by  the  reft  of  the  Apoftles  of  Chrift.  My  Preaching,  faith  he,  hath  not  been  in  the 
 pcrfwafive  fpeecks  of  Humane  Wifdom,  but  in  demonfiration  of  the  Spirit  and  of  Power  ■ 
 that  your  faith  may  not  be  in  the  wifdom  of  men,  but  in  the  Power  of  Cod.  What  is  it  which 
 the  Apoftle  doth  here  deny  i   Is  it  denied  that  his  fpeech  amongft  them  had  been/w- 
 
 Afhi8.4,n.  foafive?  No  •,  for  of  him  the  facred  Hiftory  plainly  teftifieth,  that  forthefpaceof  a 
 year  and  a  half,  he  fpake  in  their  Synagogue  every  Sabbath,  and  perfrvaded  both  Jews 
 and  Grecians. '  How  then  is  the  fpeech  of  men  made  perfwafive  i  Surely  there  can  be 
 but  two  ways  to  bring  this  to  pais,  the  one  Humane,  the  other  Divine.  Either  St.  Paul 
 did  onely  by  art  and  natural  induftry  caufe  his  own  fpeech  to  be  credited  -,  or  elfe  God  by 
 miracle  did  authorife  it,  and  fo  bring  credit  thereunto,  as  to  the  fpeech  of  the  reft  of 
 the  Apoftles.  Of  which  two,  the  former  he  utterly  denieth.  For  why  t  If  the  Preach- 
 vo9  ot  the  reft  had  been  effe&ual  by  miracle,  his  onely  by  force  or  his  own  learning; 
 fo  great  inequality  between  him  and  the  other  Apoftles  in  this  thing,  had  been  enough 
 to  fubvert  their  Faith.  For  might  they  not  with  reafon  have  thought ,  that  if  he 
 were  fent  of  God,  as  well  as  they,  God  would  not  have  furnifhed  them  and  not  him,  with 
 the  power  of  the  Holy  Ghoft  i  Might  not  a  great  part,  of  them,  being  fimple  haply 
 have  feared ,  left  their  aifent  had  been  cunningly  gotten  unto  his  doctrine ,  rather 
 through  the  weaknefs  of  their  own  wits,  then  the  certainty  of  that  Truth  which  he 
 had  taught  them?  How  unequal  had  it  been,  that  all  Believers  through  the  Preaching 
 of  other  Apoftles,  mould  have  their  Faith  ftrongly  built  upon  the  evidence  of  Gods 
 own  miraculous  approbation  ;  and  they  whom  he  had  converted,  mould  have  their 
 perfwalion  built  onely  upon  his  skill  and  wifdom  who  perfwaded  them  i  As  therefore 
 calling  from  men  may  authorife  us  to  teach,  although  it  could  not  authorife  him  to 
 teach  as  other  Apoftles  did :  So  although  the  wifdom  of  man  had  not  been  fufficient  to 
 enable  him  fucha  Teacher  as  the  reft  of  the  Apoftles  were,  unlefs  Gods  miracles  had 
 ftrengthned  both  the  one  and  the  others  Dodrine^  yet  unto  our  ability,  both  of  teach- 
 ing and  learning  the  Truth  ot, Chrift,  as  we  are  but  raeer  Chriftian  men,  it  is  not  a 
 VI.  little  which  the  wifdom  of  man  may  add.  Sixthly,  Yea,  whatfoever  our  hearts  be  to 
 God  and  to  his  Truth,  believe  we,  or  be  we  as  yet  faithlefs,  for  our  Conversion  or 
 Confirmation,  the  force  of  Natural  Reafon  is  great.  The  force  whereof  unto  thofe 
 effe&s,  is  nothing  without  grace.  What  then  i  To  our  purpofe  it  is  fufficient,  that 
 whofoever  doth  ferve,  honor,  and  obey  God,  whofoeverbelievethinhim;  that  man 
 would  no  more  do  this  then  innocents  and  infants  do,  but  for  the  Light  of  Natural 
 Reafon  that  fhineth  in  him,  and  maketh  him  apt  to  apprehend  thofe  things  of  God, 
 which  being  by  grace  difcovered ,  are  effectual  to  perfwade  reafonable  mindes ,  and 
 none  other,  that  honor,  obedience,  and  credit,  belong  aright  unto  God.     No  man 
 
 Hcb.n  .16.  cometh  unto  God  to  offer  him  Sacrifice,  to  pour  out  Supplications  and  Prayers  before 
 him,  or  to  do  him  any  fervice,  which  doth  not  firft  believe  him  both  to  be,  and  to  be 
 a  rewarderof  them  who  in  fuch  fortfeek  unto  him.  Let  men  be  taught  this  either  by 
 Revelation  from  Heaven,  or  by  Inftruftion  upon  Earth-,  by  Labor,  Study,  and  Medi- 
 tation, or  by  the  onely  fecret  Inspiration  of  the  Holy  Ghoft;  whatfoever  the  mean  be 
 they  know  it  by,  if  the  knowledge  thereof  were  poffible  without  difcourfe  of  Natural 
 Reafon  5  why  fhould  none  be  found  capable  thereof  but  onely  men,  nor  men  till  fuch 
 time  as  they  come  unto  ripe  and  full  ability  to  work  by  reafonable  underftanding i 
 The  whole  drift  of  the  Scripture  of  God,  what  is  it,  but  onely  to  teach  Theology  t 
 Theology,  what  is  it,  but  the  Science  of  things  Divine:"  What  Science  canbeat- 
 
 iCor.  10.  r5.  tainedunto,  without  the  help  of  Natural  Difcourfe  and  Reafon  i  tfudge  you  of  that 
 which  ijpeak ,  faith  the  Apoftle.  In  vain  it  were  to  fpeak  any  thing  of  God,  but  that 
 by  Reafon.,  Men  are  ablefomewhat  to  judge  of  that  they  hear,  and  by  difcourfe  to 
 "cifcern  how  confonant  it  is  to  Truth.  Scripture  indeed  teacheth  things  above  Nature, 
 things  which  our  Reafon  by  it  felf  could  not  reach  unto.  Yet  thofe  things  alfo  we  be- 
 lieve., knowing  by  Reafon,  that  the  Scripture  is  the  Word  of  God.  In  the  prefence 
 of  Feflus,  a.  Roman,  and  of  King  Agrippa,  a  Jew  ,  St.  /W  omitting  the  one,  who 
 neither  knew  the  Jews  Religion,  nor  the  Books  whereby  they  were  taught  it,  fpeaks 
 
 unto 
 
Ecclejtasiica!  'Polity. 
 
 77 
 
 unto  the  other  of  things  forefhewed  by  Mofes,  and  the  Prophets,  and  performed  in  Jefus 
 Chrift,  intending  thereby  to  prove  himfelf  lb  unjuftlyaccufed,  thatunlefs  his  Judges 
 did  condemn  both  Mofes  and  the  Prophets,  him  they  could  not  chufe  but  acquit    wlio 
 taught  onely  that  fulfilled,  which  they  fo  long  fince  had  foretold.    His  caufe  was  eafie 
 to  be  difcerned  •,  what  was  done,  their  eyes  were  witneites  •,  what  Mofes  and  the  Prophets 
 did  fpeak,  their  Books  could  quickly  fliew :    It  was  no  hard  thing  for  him  to  compare 
 them,  which  knew  the  one,  and  believed  the  other.     King  Agrippa,  believeft  than  the  afls  2*. 22. 
 Prophets  f  I  know  thou  doft.     The  queftion  is,  how  the  Books  of  the  Prophets  came 
 to  be  credited  of  King  Agrippa.     For  what  with  him  did  authorife  the  Prophets    the 
 like  with  us  doth  caufe  the  reft  of  the  Scripture  of  God  to  be  of  credit.     Becaufe  we 
 maintain,  That  in  Scripture  we  are  taught  all  things  neceflary  unto  Salvation  -y  here- 
 upon very  childifhly  it  is  by  fome  demanded,  What  Scripture  can  teach  us  theSacred 
 Authority  of  the  Scripture,  upon  the  knowledge  whereof  our  whole  Faith  and  Sal- 
 vation dependeth  <  As  though  there  were  any  kinde  of  Science  in  the  World,  which 
 leadeth  men  unto  knowledge,  without  prefuppofing  a  number  of  things  already  known. 
 No  Science  doth  make  known  the  firft  Principles  whereon  it  buildeth;  but  they  are 
 always  either  taken  as  plain  and  man'ifeft  inthemfelves,  or  as  proved  and  granted  al- 
 ready, fome  former  knowledge  having  made  them  evident.    Scripture  teacheth  all 
 fupernaturally  revealed  Truth  $  without  the  knowledge  whereof,  Salvation  cannot  be 
 attained.    The  main  principal  whereupon,  our  belief  of  all  things  therein  contained 
 dependeth,  is,  That  the  Scriptures  are  the  Oracles  of  God  himfelf.     This  in  it  felf  we 
 cannot  fay  is  evident.     For  then  all  men  that  hear  it,  would  acknowledge  it  in  heart 
 as  they  do  when  they  hear  that  every  whole  is  more  then  any  part  of  that  whole,  becaufe 
 this  in  it  felf  is  evident.     The  other  we  know,  that  all  do  not  acknowledge  when  they 
 hear  it.     There  muft  be  therefore  fome  former  knowledge  prefuppofed,  which  doth 
 herein  aiTure  the  hearts  of  all  Believers.    Scripture  teacheth  us  that  iaving  Truth  which 
 God  hath  difcovered  unto  the  World  by  Revelation  •    and  it  prefumeth  us  taught 
 otherwife,  that  it  felf  is  Divine  and  Sacred.  The  queftion  then  being,  By  what  means 
 we  are  taught  this :  fome  anfwer,  That  to  learn  it  we  have  no  other  way  then  onely  Tra- 
 dition-, as  namely,  that  fo  we  believe,  becaufe  both  we  from  our  PredecelTors    and 
 they  from  theirs  have  fo  received.     But  is  this  enough  *   That  which  all  mens  ex- 
 perience teacheth  them ,  may  not  in  any  wife  be  denied.     And  by  experience  we  all 
 know,  that  the  firft  outward  Motive  leading  men  fo  to  efteem  of  the  Scripture   is 
 the  authority  of  Gods  Church.     For  when  we  know  the  whole  Church  of  God  hath 
 that  opinion  of  the  Scripture,  we  judge  it  even  at  the  firft  an  impudent  thing  for  any 
 man  bred  and  brought  up  in  the  Church,  to  be  of  a  contrary  minde  without  caufe. 
 Afterwards  the  more  we  beftow  our  labor  in  reading  or  hearing  the  Myfteries  thereof 
 the  more  we  finde  that  the  thing  it  felf  doth  anfwer  our  received  opinion  concerning  it. 
 So  that  the  former  enducement  prevailing  fomewhat  with  us  before,  doth  now  much 
 more  prevail,   when  the  very  thing  hath  Miniftred  further  Reafon.     If  Infidels  or 
 Atheifts  chance  at  any  time  to  call  it  in  queftion,  this  givethusoccafiontofiftwhat 
 reafon  there  is,  whereby  the  teftimony  of  the  Church  concerning  Scripture,  and  our 
 own  perfwafion  which  Scripture  it  felf  hath  confirmed,  may  be  proved  a  truth  infallible. 
 In  which  cafe  the  ancient  Fathers  being  often  conftrained  to  fliew,  what  warrant  they 
 had  fo  much  to  relie  upon  the  Scriptures,  endeavored  ftill  to  maintain  the  authority  of 
 the  Books  of  God  by  Arguments ,  fuch  as  unbelievers  themfelves  muft  needs  think 
 reafonable,  if  they  judged  thereof  as  they  mould.     Neither  is  it  a  thing  impoflible, 
 or  greatly  heard,  even  by  fuch  kinde  of  proofs  fo  to  manifeft  and  clear  that  point,  that 
 no  man  living  (hall  be  able  to  deny  it,  without  denying  fome  apparent  Principle,  fuch 
 as  all  men  acknowledge  to  be  true.     Wherefore  if  I  believe  the  Gofpel,  yet  is  reafon 
 of  Angular  ufe,  for  that  it  confirmeth  me  in  this  my  belief  the  more :  If  I  do  not  as  yet 
 believe,  neverthelefs  to  bring  me  into  the  number  of  Believers,  except  Reafon  did 
 fomewhat  help,   and  were  an  Inftrument  which  God  doth  ufe  unto  fuch  purpofes,  what 
 fhould  it  boot  todifpute  with  Infidels,  or  godlefs  perfons  for  their  converfion  and  per- 
 fwahon  in  that  point  ?  Neither  can  I  think  that,  when  grave  and  learned  men  do  forae- 
 time  hold,  that  of  this  Principle  there  is  no  proof  but  by  the  teftimony  of  the  Spirit, 
 which  aflureth  our  hearts  therein,  it  is  their  meaning  to  exclude  utterly  all  force  which 
 any  kinde  of  Reafon  may  have  in  that  behalf;  but  I  rather  incline  to  interpret  fuch 
 
 their 
 
-g  The  Third  cBoo{  of 
 
 their  fpeeches,  as  if  they  had  more  exprefly  fet  down,  that  other  motives  and  endue e~ 
 ments    be  they  never  fo  ftrong  and  contbnant  unto  Reafon,  are  notwithstanding  in- 
 effectual of  themfelves  to  workFaith  concerning  this  Principle ,  if  the  fpecial  Grace  of 
 the  Holy  Ghoft  concur  not  totheenlightningof  ourmindes.     For  otherwife,  I  doubt 
 not  but  men  of  wifdom  and  judgment  will  grant,  That  the  Church  in  this  point  efpe- 
 cially  is  furniihed  with  Reafon,  to  If  op  the  mouths  of  her  impious  Adverfariesj  and" 
 that   as  it  were  altogether  bootlefs  to  alledge  againft  them,    what  the  Spirit  hath 
 taught  us     fo  likewife ,  that  even  to  our  own  felves  it  needeth  Caution  and  Explica- 
 tion   how' the  teftimonyof  the  Spirit  may  be  difcerned  ,  by  what  means  it  maybe 
 known,  left  men  think  that  the  Spirit  of  God  doth  teftifie  thofe  things  which  the 
 fpirit  of  error  fuggefteth.     The  operations  of  the  Spirit,    efpecially  thefe  ordinary 
 which  be  common  unto  all  true  Chriftian  men,  are,  as  we  know,  things fecret  and 
 undifcernable  even  to  the  very  foul  where  they  are,  becaufe  their  nature  is  of  another, 
 and  an  higher  kinde,  then  that  they  can  be  by  us  perceived  in  this  life.     Wherefore  al- 
 beit the  Spirit  lead  us  into  all  truth,  and  direct  us  in  allgoodnefs;  yet  becaufe  thefe 
 workin°s  of  the  Spirit  in  us,  are  fo  privy  and  fecret,  we  therefore  ftand  on  a  plainer 
 oround,  when  we  gather  by  Reafon  horn  the  quality  of  things  believed  or  done,  that 
 the  Spirit  of  God  hath  directed  us  in  both,  then  if  we  fettle  our  felves  to  believe,  or 
 to  do  any  certain  particular  thing,  as  being  moved  thereto  by  the  Spirit.     But  of  this 
 
 Afts  i    26     enough.     To  go  from  the  Books  of  Scripture,  to  the  fenfe  and  meaning  thereof,  be- 
 
 &  2. 34.  caufe  trie  Sentences  which  are  by  the  Apoftles  recited  out  of  the  Pfalms,  to  prove  the 
 Refurre&ionof  jefus  Chrift,  did  not  prove  it,  iffobe  the  Prophet  David  meant  them 
 of  himfelf :  This  Expofition  therefore  they  plainly  difprove,  and  fhewby  manifeft 
 Reafon,  that  of  David  the  words  of  David  could  not  poflibly  be  meant.  Exclude 
 the  ufe  of  Natural  reafoning  about  the  fenfe  of  holy  Scripture,  concerningthe  Articles 
 of  our  Faith,  and  then  that  the  Scripture  doth  concern  the  Articles  of  our  Faith,  who 
 can  allure  us  <  -That  which  by  right  Expofition  buildeth  up  Chriftian  Faith,  being  mif- 
 conftrued  breedeth  Error  •,  between  true  and  falfe  conftruclion,  the  difference  Reafon 
 
 1  Per.  3. 1  j.  muft  flievv.  Can  C hriftian  men  perform  that  which  Peter  requireth  at  their  hands  i  Is 
 it  poffible  they  fhould  both  believe,  and  be  able  without  the  ufe  of  Reafon,  to  render 
 a  Reafon  of  their  belief,  a  Reafon  found  and  fufflcient  to  anfwer  them  that  demand  it, 
 be  they  of  the  fame  Faith  with  us,  or  enemies  thereunto  i  May  we  caufe  our  Faith 
 without  Reafon,  to  appear  reafonable  in  the  eyes  of  men  <  This  being  required  even 
 of  Learners  in  the  School  of  Chrift,  the  duty  of  their  Teachers  in  bringing  them 
 unto  fuch  ripenefs,  muft  needs  be  fomewhat  more  then  onely  to  read  the  Sentences  of 
 Scripture,  andthenParaphrafticallyto  fcholy  them,  to  vary  them  with  fundry  Forms 
 of  fpeech,  without  arguing  or  difputing  about  any  thing  which  they  contain.  This 
 method  of  teaching,  may  commend  it  felf  unto  the  World,  by  that  eafinefs  and  facility 
 which  is  in  it  •,  but  a  Law  or  a  Pattern  it  is  not,  as  fome  do  imagine,  for  all  men  to  fol- 
 low, that  will  do  good  in  the  Church  of  Chrift.  Our  Lord  and  Saviour  himfelf  did 
 hope  by  difputation  to  do  fome  good,  yea,  by  difputation  not  onely  of,  but  againft: 
 
 Matth.22.43.  the  truth,  albeit  with  purpofe  for  the  truth.  ThatChrift  lhouldbetheSonof  David, 
 was  truth,  yet  againft  this  truth,  our  Lord  in  the  Gofpel  obje&eth,  If  Chrift  be  the 
 Son  of  David,  how  doth  David  call  him  Lord  <  There  is  as  yet  no  way  known  how 
 to  difpute,  or  to  deteimine  of  things  difputed,  without  the  ufe  of  Natural  Reafon. 
 If  we  pleafe  toadde  unto  Chrift  their  example,  who  followed  him  as  near  in  all  things 
 as  they  could ,  the  Sermon  of  Paul  and  Barnabas,  fet  down  in  the  Acts ,  where  the 
 people  would  have  offered  unto  them  Sacrifice  j  in  that  Sermon,  what  is  there,  but  onely 
 
 Afli  14. 1 5.  Natural  Reafon  to  difprove  their  act  <  O  men,  why  do  ye  thefe  things  ?  We  are  men  even 
 fuhjecl  to  the  felf- fame  Pafions  with  you  :  We  Preach  unto  you  to  leave  thefe  Vanities,  and 
 to  turn  to  the  living  God,  the  God  that  hath  not  left  himfelf  without  witnef,  in  that  he 
 hath  done  good  to  the  World,  giving  rain  and  fruitful  Seafons,  filling  our  hearts  with  joy 
 and  gladncfi.  Neither  did  they  onely  ufe  Reafon  in  winning  fuch  unto  a  Chriftian  be- 
 lief, as  were  yet  thereto  unconverted,  but  with  Believers  themfelves  they  followed  the 
 felf- fame  courfe.  In  that  great  and  folemn  AfTemblyof  Believing  Jews,  how  doth 
 Peter  prove,  that  the  Gentiles  were  partakers  of  the  Grace  of  God,  as  well  as  they,  but 
 by  Reafon  drawn  from  thofe  effects ,  which  were  apparently  known  amongft  them  ? 
 
 Afis  25.        God  which  knowth  the  hearts 3  hath  horn  them  witnef  in  giving  unto  them  the  Holy  Ghoft 
 
 at 
 
Ecclejiaftical  Tolity. 
 
 79 
 
 as  unto  you.  The  light  therefore,  which  the  Star  of  Natural  Reafon  and  Wifdom  caft- 
 eth,  is  too  bright  to  be  obfcured  by  the  mill: of  a  word  or  two,  uttered  todiminiih 
 that  opinion  which  juftly  hath  been  received  concerning  the  force  and  vertue  thereof 
 even  in  matters  that  touch  moft  nearly  the  principal  duties  of  men,  and  the  glory  of 
 the  Eternal  God.  In  all  which  hitherto  bath  been  ipoken,  touching  the  forcelmd  ufe 
 of  Mans  Reafon  in  things  Divine,  I  rauft  crave,  that  I  be  not  foundei flood  or  con- 
 flrued,  as  if  any  fuch  thing,  by  vertue  thereof,  could  be  done  without  the  aid  and  affift- 
 ance  of  Gods  moft  bltfled  Spirit.  The  thing  we  have  handled  according  to  the  quefti- 
 on  moved  about  it ;  which  queftion  is,  Whether  the  Light  of  Reafon  be  lb  pernicious 
 chat  indevifing  Laws  for  the  Church,  men  ought  not  by  it  to  fearch  what  may  be  fit 
 and  convenient  <  For  this  caufe  therefore  we  have  endeavored  to  make  it  appear,  how 
 in  the  Nature  of  Reafon  it  felf,  there  is  no  impediment,  but  that  the  felf-fam'e' Spirit 
 which  revealeth  the  things  that  God  hath  fet  down  in  his  Law,  may  alfo  be  thought  to 
 aid  and  direct  men  in  finding  out  by  the  Light  of  Reafon,  what  Laws  are  expedient  to 
 be  made  for  the  guiding  of  his  Church,  over  and  befides  them  that  are  in  Scripture. 
 Herein  therefore  we  agree  with  thofe  men,  by  whom  Humane  Laws  are  defined  to  be 
 Ordinances,  which  fuch  as  have  lawful  Authority  given  them  for  that  purpofe,  do  pro- 
 bably draw  from  the  Laws  of  Nature  and  God,  by  difcourfe  of  Reafon,  aided  with  the 
 influence  of  Divine  Grace :  And  for  that  caufe,  it  is  not  faid  amifs  touching  Ecclefiafti- 
 cal  Canons ,  That  by  inflinctof  the  Holy  Ghofi  they  have  been  made,  and  consecrated  by  V^Utores^i^. 
 the  reverend  acceptation  of  the  World.  25-  q  1. 
 
 9.   Laws  for  the  Church  are  not  made  as  they  fhould  be,  unlefs  the  Makers  follow  How  Laws  for 
 fuch  direction  as  they  ought  to  be  guided  by :    Wherein  that  Scripture  ftandeth  not  the  the  R^menc 
 Church  of  God  inanyftead,  orferveth  nothing  at  all  to  direct,  but  may  be  let  pais  as  may^madc 
 needlefstobeconfultedwith,  we  judge  it  prophane,  impious,  and  irreligious  to  think,  fcy  the  advice 
 For  although  it  were  in  vain  to  make  Laws  which  the  Scripture  hath  already  made    be-  f  ,nen'  hfo1' 
 caufe  what  we  are  already  there  commanded  to  do,  on  our  parts  there  refteth  nothing  inThl  tighf 
 but  onely  that  it  be  executed ;  yet  becaufe  both  in  that  which  we  are  commanded    it  ofR™fonrand 
 concerneth  the  duty  of  the  Church  by  Law  to  provide,  that  the  loofnefs  and  flacknefs  JKJi  Eg 
 of  men  may  not  caufe  the  Commandments  of  God  to  be  unexecuted  -,  and  a  number  ™>r  repugnant 
 of  things  there  are,  for  which  the  Scripture  hath  not  provided  by  any  Law,  but  left  c?  the  Word 
 them  unto  the  careful  difcretion  of  the  Churchy  we  are  to  fearch  how  the  Church  in  ap^ovecTin 
 thefe  cafes  may  be  well  directed,  to  make  that  provifion  by  Laws  which  is  moft  conve-  his  f:8ht: 
 nient  and  fit.     And  what  is  fo  in  thefe  cafes,  partly  Scripture,  and  partly  Reafon  muft 
 teach  to  difcern.     Scripture  comprehending  Examples  and  Laws  •,  Laws,  fome  Natu- 
 ral, andfome  Pofitive  ^  Examples  neither  are  there  for  all  cafes  which- require  Laws 
 to  be  made,  and  when  they  are,  they  can  but  dired  as  Precedents  onely.     Natural  Laws 
 direct  in  fuch  fort,  that  in  all  things  we  muft  for  ever  do  according  unco  them ;  Pofitive 
 fo,  that  againft  them,  in  no  cafe,  we  may  do  any  thing,  as  long  as  the  Will  of  God  iss 
 that  they  fhould  remain  in  force.     Howbeit,  when  Scripture  doth  yield  us  Precedents' 
 how  far  forth  they  are  to  be  followed  5  when  it  giveth  Natural  Laws,  what  particular 
 order  is  thereunto  moft  agreeable  •,    when  Pofitive,  which  way  to  make  Laws  unre- 
 pugnant unto  them  h  yea,  though  all  thefe  fhould  want,  yet  what  kinde  of  Ordinances 
 would  be  moft  for  that  good  of  the  Church  which  is  aimed  at,  all  this  muft  be  by  Rea- 
 fon found  out.     And  therefore,  To  refufe  the  conducl  of  the  Light  of  Nature  ,  faith  Lumin;s  naru. 
 St.Auguftwe,  is  not  Folly  alone,  but  accompanied  with  Impiety.     The  greateft  amongft  rai.s  diftatum 
 the  School  Divines  ftudying  how  to  fet  down  by  exa<5t  definition,  the  Nature  of  an  rcPellere'n°n 
 Humane  Law,  (of  which  nature  all  the  Churches  Conftitutions  are)  found  not  which  St,  fcd&iT 
 way  better  to  do  it,  then  in  thefe  words  :  Out  of  the  Precepts  of  the  Law  of  Nature,  as  v^m,  vtni»jt. 
 out  of  certain  common  and undemon ft able  Principles,  Mans  Reafon  doth  necef  inly  proceed  ape**  *""' 
 unto  certain  more  particular  determinations :   Which  particular  determinations  being  found  Tho.  Aqui.  2. 
 out  according  unto  the  Reafon  of  Man,  they  have  the  names  of  Humane  Laws,  fo  that  fuch  |x2 ' '  ,aa"£  3ti 
 other  conditions  be  therein  kept  as  the  making  of  Laws  doth  require,    that  is,  If  they  Ugis^na'ura! 
 whofe  Authority  is  thereunto  required,  doeftablifh  andpublilh  them  as  Laws.    And  n'->  W'i]  tx 
 the  truth  is,  that  all  our  controverfie  in  this  caufe  concerning  the  Orders  of  the  Church,  p^fa 
 
 „  .    ,  „    .....  _     „  communibuc, 
 
 ScindemonUrabilibus,  necefTe  eft  quod  ratio  humana  proefdatad  alqua  magis  particularittrdTponctida.  Et  iftat  particula  ts 
 dJfpo(icion«  adinvema:  fecundum  rationcm  humanam,  dicuntur  leges  human*,  obkrvatis  aliis  condnionibus  quae  pertinenc 
 adrauonemlegis.  * 
 
8o  The  Third  "Boof^  of 
 
 is    What  particulars  the  Church  may  appoint.     That  which  doth  finde  them  out,  is 
 the  force  of  Mans  Reafon.     That  which  doth  guide  and  direct  hisReafon,  is  firft,  the 
 "eneral  Law  of  Nature  •,  which  Law  of  Nature,  and  the  Moral  Law  of  Scripture,  are 
 fn  the  fubftance  of  Law  all  one.     But  becaufe  there  are  alfo  in  Scripture  a  number  of 
 Laws  particular  andpofitive,  which  being  in  force,  may  not  by  any  Ldwof  Man  be 
 violated    we  are  in  making  Laws  to  have  thereunto  an  efpecial  eye.     As  for  example,  it 
 mi^ht  perhaps  feem  reafonable  unto  the  Church  of  God,  following  the  general  Laws 
 concerning  the  nature  of  Marriage,  to  ordain  in  particular  that  Cofin-Germans  mall 
 not  marry.     Which  Law  notwithstanding  ought  not  to  be  received  in  the  Church,  if 
 there  mould  be  in  the  Scripture  a  Law  particular  to  the  contrary,  forbidding  utterly  the 
 Bonds  of  Marriage  to  be  To  far  forth  abridged.     The  fame  Thomas  therefore,  whole 
 definition  of  Humane  Laws  we  mentioned  before,  doth  add  thereunto  this  Caution 
 t.a.QiKQ  ps-  concerning  theRule  and  Canon  whereby  to  make  them:  Humane  Lam  are  Measures 
 a'i  V  3.  ;n  refpea  of  Men,  whofe  actions  they  muff  direct  •,  howbeit  fuch  Meafures  they  are,  as 
 
 have  alio  their  higher  Rules  to  be  meafured  by,  Which  Rules  are  two,  the  Law  of  God, 
 and  the  Law  of  Nature.    So  that  Laws  Humane  muff  be  made  according  to  the  General 
 Laws  of  Nature,  and  without  contradiction  unto  any  Pofitive  Law  in  Scripture ;  other- 
 wife  they  are  ill  made.    Unto  Laws  thus  made  and  received  by  a  whole  Church,  they 
 which  live  within  thebofomof  that  Church,  muft  not  think  it  a  matter  indifferent, 
 either  to  yield,  or  not  to  yield  obedience.     Is  it  a  fmall  offence  to  defpife  the  Church 
 j  Cor.  11. 22.  of  God  c"  My  Son  keep  thy  Fathers  Commandment,  faith  Solomon,  and  forget  not  th'jMo- 
 Prov.6. 20.     tjj£rs  jn(lrutficn,binde  them  both  always  about  thine  heart.  It  doth  not  ftand  with  the  duty 
 which  we  ow  to  our  Heavenly  Father,that  to  the  Ordinances  of  our  Mother  the  Church, 
 we  fhould  fhew  our  felves  difobedieht.     Let  us  not  fay  we  keep  the  Commandments  of 
 the  one    when  we  break  the  Law  of  the  other :   For  unlefs  we  obferve  both,  we  obey 
 neither.     And  what  doth  let,  but  that  we  may  obferve  both,  when  they  are  not  the 
 one  to  the  other  in  any  fort  repugnant  f    For  of  fuch  Laws  onely  we  fpeak,  as  being 
 made  in  form  and  manner  already  declared,  can  have  in  them  no  contradiction  unto 
 the  Laws  of  Almighty  God.     Yea,  that  which  is  more,  the  Laws  thus  made,  God 
 himfelf  doth  in  fuch  fort  authorize ;  that  to  defpife  them,  is  to  defpife  in  them  him. 
 It  is  a  loofe  and  licentious  opinion  which  the  Anabaptifts  have  embraced,  holding, 
 That  a  Chriitian  Mans  liberty  is  loft,  and  the  Soul  which  Chriffhath  redeemed  unto 
 himfelf,  injurioufly  drawn  into  fervitude  under  the  yoke  of  Humane  Power,  if. any 
 Lawbenowimpofed  befides  the  Gofpel  of  JefusChrift :  In  obedience  whereunto  the 
 Spirit  of  God,  and  not  the  conftraint  of  man  is  to  lead  us,  according  to  that  of  the 
 Rom  8,14.      bleffed  Apoftle,  Such  as  are  led  by  the  Spirit  of  God,  are  the  Sons  of  God,  and  not  fuch 
 as  live  in  thraldom  unto  men.    Their  judgment  is  therefore,  that  the  Church  of  Chrift 
 fhould  admit  no  Law-Makers ,  but  the  Evangelifts.     The  Author  of  that  which 
 caufeth  another  thing  to  be,  is  Author  of  that  thing  alfo  which  thereby  is  caufed. 
 John  1  <;        The  light  of  Natural  Under/landing,  Wit,  and  Reafon,  is  from  God  5  he  it  is  which 
 thereby  doth  illuminate  eveiy  man  entring  into  the  World.    If  there  proceed  from 
 us  any  thing  afterwards  corrupt  and  naught ,    the  Mother  thereof  is  our  own  dark- 
 nefs ,    neither  doth  it  proceed  from  any  fuch  caufe  whereof  God  is  the  Author.    He  is 
 the  Author  of  all  that  we  think  or  do,  by  vertue  of  that  Light  which  himfelf  hath 
 given.     And  therefore  the  Laws  which  the  very  Heathens  did  gather  to  dired:  their 
 a&ions  by,  fo  far  forth  as  they  proceed  from  the  Light  of  Nature,  God  himfelf  doth 
 Rom.  1. 9.      acknowledge  to  have  proceeded  even  from  himfelf,   and  that  he  was  the  Writer  of 
 &2.IS-         them  in  the  Tables  of  their  Hearts.     How  much  more  then  is  he  the  Author  of 
 thofe  Laws  which  have  been  made  by  his  .Saints,  endued  further  with  the  Heavenly 
 Grace  of  his  Spirit,  and  directed  as  much  as  might  be  with  fuch  inftrudtions  as  his  Sacred 
 Word  doth  yield  i    Surely,,  if  we  have  unto  thofe  Laws,  that  dutiful  regard  which 
 their  Dignity  doth  require ,  it  will  not  greatly  need,  that  we  fhould  be  exhorted  to 
 live  in  obedience  unto  them.     II  they  have  God  himfelf  for  their  Author,  contempt 
 which  is  offered  unto  them  cannot  chufe  but  redound  unto  him.     'rhe  fafeft,   and 
 unto  God  the  mod:  acceptable  way  of  framing  our  lives  therefore ,    is  with  ail  Hu- 
 mility ,  Lowlinefs,  and  Singlenefs  of  Heart,  to  ftudy  which  way  our  willing  Obe- 
 dience, both  unto  God  and  Man,  may  be  yielded,  even  to  the  utmoft  of  that  which 
 is  due, 
 
 TO.   T<^ 
 
EccleJiaBicai  Telity.  gi 
 
 io.    Touching  the  Mutability  of  Laws  that  concern  the  Regiment  and  Polity  of  That  neither 
 the  Church,  changed  they  are,  when  either  altogetherabrogated,  or  in  part  repealed,  Qhodi  b'in8 
 or  augmented  with  farther  additions.     Wherein  we  are  to  note,  that  this  queftion  about  Lwl"  nor  hw 
 the  changing  of  Laws,  concerneth  onely  fuch  Laws  as  are  Pofitive,  and  do  make  that  committing 
 now  good  or  evil,  by  being  commanded  or  forbidden,  which  otherwife  of  it  felf  were  *jim  ^ ctrh'p" 
 not  (imply,  the  one  or  the  other.     Unto  fuch  Laws  it  is  exprefly  fometimes  added,  how  continuance 
 long  they  are  to  continue  in  force.     If  this  be  no  where  expreft,  then  have  we  no  light  of  ch.e  e?d  for 
 to  diredt  our  judgments,  concerning  the  changeablenefs  or  immutability  of  them,  but  were  inff^i- 
 by  conlidering  the  nature  and  quality  of  fuch  Laws.     The  nature  of  every  Law  mull:  be  tCli>'s  any  «a* 
 judged  of  by  the  end  for  which  it  wasmade,  and  by  the  aptnefs  of  things  therein  pre-  S^SEjjS 
 fcribed  unto  the  fame  end.     It  may  fo  fall  out,  that  the  reafon  why  fome  Laws  of  God  th*y  areun- 
 were  given,  is  neither  opened,  norpoffible  to  be  gathered  by  the  Wit  of  Man.    As  clunS^t;ie. 
 why  God  (hould  forbid  Adam  that  one  Tree,  there  was  no  way  for  Adam  ever  to  have 
 certainly  underftood.     And  at  Adams  ignorance  of  this  point  Satan  took  advantage 
 urging  the  more  fecurely  a  falfe  caufe,  becaufe  the  true  was  unto  Adam  unknown.  Why 
 the  Jews  were  forbidden  to  Plough  their  Ground  with  an  Ox  and  an  Afs  5  why  to  cloath  D-Ut-  «•  I0» 
 themfelves  with  mingled  attire  of  Wooll  and  Linnen,  it  was  both  unto  them,  and  to  us  l ' ' 
 it  remaineth  obfcure.     SuchLaws  perhaps  cannot  be  abrogated,  Caving  onely  by  whom 
 they  were  made  h  becauCe  the  intent  of  them  being  known  unto  none  but  the  Author 
 he  alone-can  judge  how  long  it  is  requifite  they  mould  endure.     But  if  the  reafon  why 
 things  were  inftituted  may  be  known,  and  being  known,  do  appear  manifeftly  to  be  of 
 perpetual  neceflity ;  then  are  thofe  things  alCo  perpetual,  unlefs  they  ceaCe  to  be  effectual 
 unto  that  purpofe,  for  which  they  were  at  the  firft  inftituted.  BecauCe  when  a  thing  doth 
 ceafe  to  be  available  unto  the  end  which  gave  it  being,  the  continuance  of  it  muft  then 
 of  neceflity  appear  fuperfluous.     And  of  this  we  cannot  be  ignorant,  how  fometimes 
 that  hath  done  great  good,  which  afterwards  when  time  hathchanged  the  ancient  courCe 
 of  things,  doth  grow  to  be  either  very  hurtful,  or  not  fo  greatly  profitable  and  neceflary.      ■ 
 If  therefore,  the  end  for  which  a  Law  provideth,  be  perpetually  necefTary,  and  the  way 
 whereby  it  provideth  perpetually  alfo  moll:  apt,  no  doubt  but  that  every  Cuch  Law  ought 
 forever  to  remain  unchangeable.     Whether  God  be  the  Author  of  Laws,  by  autho- 
 ring that  power  of  men  whereby  they  are  made,  or  by  delivering  them  made  immedi- 
 ately from  himfelf,  by  word  onely,  or  in  writing  alfo,  or  howCoever ;  notwithftandia°- 
 the  Authority  of  their  Maker,  the  mutability  of  that  end  for  which  they  are  mad^ 
 maketh  them  alio  changeable.     The  Law  of  Ceremonies  came  from  God.     Mofeshid 
 commandment  io  commit  it  unto  the  Sacred  Records  of  Scripture,  where  it  continueth 
 even  unto  this  very  day  and  hour ,  in  force  ftill  as  the  Jew  CurmiCeth,  becauCe  God  him- 
 felf was  Author  of  it ;  and  for  us  to  abolifh  what  he  hath  eftabliihed,  were  preempti- 
 on mod  intolerable.     But  (that  which  they  in  the  blindnefs  of  their  obdurate  hearts  are  Quod  prone. 
 not  able  to  difcern)  (ith  the  end  for  which  that  Law  was  ordained,  is  now  fulfilled*  pail  t*£icare  tem- 
 and  gone  -  how  (hould  it  but  ceafe  any  longer  to  be,  which  hath  no  lonser  any  caufe  of  K^SSS?" 
 being  inforce  as  before  *  That  which  necefiity  of  fomefpecial  time  doth  caufe  to  be  enjoy  ned,  ««ceaiMte  Ac 
 bindeth  no  longer,  then  during  that  time,  hut  doth  afterward  become  free.     Which  thing  is  ^"  "Ifod  ur" 
 alfo  plain,  even  by  that  Law  which  the  Apofiles  aflembled  at  the  Council  of  Jerufafem,  gTbarTi.  q!T 
 did  from  thence  deliver  unto  the  Church  of  Chrift;  the  Preface  whereof  to  authorife 
 it ,  was    To  the  Holy  Ghofl,  and  to  us  it  hath  fe erne d good  :    Which  Ctyle  they  did  not  uCe  <$<*  pro  n*. 
 as  matching  themfelves  in  Power  with  the  Holy  Ghoft,  but  as  teftifying  the  Holy  Ghoft tc(llr- 
 to  be  the  Author,  and  themfelves,  but  onely  Utterers  of  that  Decree.  This  Law  there-  AttsI5' 
 tore  to  have  proceeded  from  God  as  the  Author  thereof,  no  faithful  man  will  deny.lt  was 
 of  God,  not  onely  becaufe  God  gave  them  the  power  whereby  they  might  make  Laws 
 but  for  that  it  proceeded  even  from  the  holy  Motion  and  Suggeftion  of  that  Cecret  Di- 
 vine Spirit,  whoCe  Centence  they  did  but  onely  pronounce.  Notwithstanding,  as  the  Law 
 of  Ceremonies  delivered  unto  the  Jews,  fo  this  very  Law  which  the  Gentiles  received 
 from  the  Mouth  of  the  Holy  Ghoft,is  in  like  refpect  abrogated  by  deceafe  of  the  end  for 
 which  it  was  given.    But  fuch  as  do  not  flick  at  this  point,  fuch  as  grant  that  what  hath  CoUncerP 
 been  inftituted  upon  any  fpecial  caufe,needeth  not  to  be  obferved,  that  cauCe  ceafing  do  p.  3. 
 notwithftanding  herein  fail  5  they  judge  the  Laws  of  God  onely  by  the  Author  and  main 
 end  for  which  they  were  made,fo  that  for  us  to  change  that  which  he  hath  eftablimed,they 
 hold  it  execrable  pride  and  prefumption,if  fo  be  the  end  and  purpofe  for  which  God  by  that 
 
 P  *  mean 
 
gr  The  yhird  iBoo{  of 
 
 mean  provideth,  be  permanent.    And  upon  this  they  ground  thofe  ample  Dii  putes  con- 
 cerning  Orders  and  Offices,  which  being  by  him  appointed  for  the  Government  of  his 
 .Churdyf  ic  be  neceffary  always  that  the  Church  of  Chnft  be  governed,  then  doth  the 
 end  for  which  God  provided,remain  ftill ;  and  therefore  in  thofe  means  which  he  by  Law 
 did  eftablifli  as  being  fitteft  unto  that  end,  for  us  to  alter  any  thing,is  to  lift  up  ourfelves 
 agaiflft  God,  and  as  it  were  to  countermand  him.     Wherein  they  mark  not,  that  Laws 
 are  Inftruments  to  rule  by,  and  that  Inftruments  are  not  onely  to  be  framed  according 
 unto  the  general  end  for  which  they  are  provided,  but  even  according  unto  that  very- 
 particular  which  rifeth  out  of  the  matter  whereon  they  have  to  work.     The  end  where- 
 fore Laws  were  made  may  be  permanent,  and  thofe  Laws  neverthelefs  require  fome  al- 
 teration, if  there  be  any  unfitnefs  in  the  means  which  they  prefcribe  as  tending  unto 
 that  end  and  purpofe.  As  for  example,  a  Law  that  to  bridle  theft,  doth  punilli  Theeves 
 with  a  quadruple  reftitution,  hath  an  end  which  will  continue  as  long  as  the  World  it 
 felf  continueth.     Theft  will  be  always,  and  will  always  need  to  be  bridled.     But  that 
 the  mean  which  this  Law  providethfor  that  end,  namely,  the  puniihment  of  quadruple 
 reftitution,  that  this  will  be  always  fufficient  to  bridle  andreftrain  tliatkindeof  enor- 
 mity, no  man  can  warrant.    Inefficiency  of  Laws  doth  fometimes  come  by  want  of 
 judgment  in  the  Makers.   W7hichcaufe  cannot  fall  into  any  Law  termed  properly  and 
 immediately  Divine,  as  it  may  and  doth  into  Humane  Laws  often.  But  that  which  hath 
 been  once  moft  fufficient,  may  wax  otherwife  by  alteration  of  timeand  place;  that 
 punifliment  which  hath  been  fometimes  forcible  to  bridle  /in,  may  grow  afterwards  too 
 week  and  feeble.     In  a  word,  we  plainly  perceive  by  the  difference  of  thofe  three  Laws 
 which  the  Jews  received  at  the  hands  of  God,  the  Moral,  Ceremonial,  and  Judicial, 
 that  if  the  end  for  which,  and  the  matter  according  whereunto  God  maketh  his  Laws, 
 continue  always  one  and  the  fame ,  his  Laws  alfo  do  the  like,  for  which  caufe  the  Moral 
 Law  cannot  be  altered.     Secondly,  That  whether  the  Matter  whereon  Laws  are  made, 
 continue  or  continue  not,  if  their  end  have  once  ceafed,  they  ceafe  alfo  to  be  of  force ; 
 as  in  the  Law  Ceremonial  it  fareth.     Finally,  That  albeit  the  end  continue,  as  in  that 
 Law  of  Theft  fpecified,  and  in  a  great  part  of  thofe  ancient  Judicials  it  doth  5  yet  for  as 
 much  as  there  is  not  in  all  refpe&s  the  fame  fubjecl:  or  matter  remaining,  for  which  they 
 were  firft  inftituted,even  this  is  fufficient  caufe  of  change.'  And  therefore  Laws,  though 
 both  ordained  of  God  himfelf,  and  the  end  for  which  they  were  ordained,  continuing, 
 may  notwithftanding  ceafe,  if  by  alteration  of  perfons  or  times,  they  be  found  unfuffi- 
 cient  to  attain  unto  that  end.     In  which  refpec^  why  may  we  not  prefume,  that  God 
 doth  even  call  for  fuch  changeor  alteration,  as  the  very  condition  of  things  themfelves 
 doth  make  neceffary  i  They  which  do  therefore  plead  the  Authority  of  the  Law-maker, 
 as  an  argument  wherefore  it  fhould  not  be  lawful  to  change  that  which  he  hathinfti- 
 tuted,and  will  have  this  the  caufe  why  all  the  Ordinances  of  our  Saviour  are  immutable; 
 they  which  urge  the  Wifdom  of  God  as  a  proof,  that  whatfoever  Laws  he  hath  made, 
 they  ought  to  ftand,  unlefs  himfelf  from  Heaven  proclaim  them  difannulled,  becaufeit 
 is  not  in  man  to  corredt  the  Ordinance  of  God  -7  may  know,  if  it  pleafethem  to  take 
 notice  thereof,  that  we  are  far  from  prefuming  to  think  that  men  can  better  any  thing 
 which  God  hath  done ,  even  as  we  are  from  thinking  that  men  (hould  prefume  to  undo 
 fome  things  of  men,  which  God  doth  know  they  cannot  better.     God  never  ordained 
 any  thing  that  could  be  bettered.     Yet  many  things  he  hath,  that  have  been  changed, 
 and  that  for  the  better.    That  which  fucceedeth  as  better  now  when  change  is  requifite, 
 had  been  worfe,  when  that  which  now  is  changed  was  inftituted.     Otherwife  God  had 
 not  then  left  this  tochufethat,  neither  would  now  reject  that  to  chufe  this,  were  it 
 not  for  fome  new-grown  occalion,  making  that  which  hath  been  better  worfe.   In  this 
 fhew°ther  Dif.  ca*"e  therefore  men  do  not  prefume  to  change  Gods  Ordinance,  but  they  yield  thereunto, 
 tii  line  ro  be  a  requiring  it  felf  to  be  changed.     Againft  this  it  is  obje&ed,  that  to  abrogate  or  innovate 
 Gof"  °i  'and     c*ie  G9*Pel  oJ[  Chrift ,  if  Men  or  Angels  fhould  attempt ,  it  were  moft  heinous  and 
 therefore  to    curfed  iacriledge.    And  the  Gofpel,  as  they  fay,  containeth  not  onely  do&rine  inftrudfc- 
 i.ave  a  Com-  ing  men  how  they  fhould  believe,  but  alfo  Precepts  concerning  the  Regiment  of  the 
 thadnthcrev  Church.  Difcipline  therefore  is  a  part  of  the  Gofpel,  andGodbeing  the  Author  of  the 
 puife  of  the     whole  Gofpel,  as  well  of  Difcipline  as  of  Doctrine,  it  cannot  be  but  that  both  of  them 
 
 Dilcipline,  the 
 
 Gofpel  receives  a  check.     And  again,  r  fpeak  of  the  Difcipline  as  of  a  part  of  the  Gofpel  ;  and  therefore  neither  under  no: 
 
 above  the  Gofpel,  but  the  Gofptl.  T.C.  l.i.  p.14.  Ten-  Dc  Veland.  Virg.Mart.  n.i.    Sam,  14.  Afls  15. 
 
 have 
 
EcclefiaUical  polity,  g? 
 
 have  a  Common  Caufe.  So  that  as  we  are  to  believe  for  ever  the  Articles  of  Evangelical 
 Do&rine,  fo  the  Precepts  of  Difcipline  we  are  in  like  ibrt  bound  for  ever  to  obferve. 
 Touching;  Points  of  Do&rine,  as  for  example,  the  Unity  of  God,  the  Trinity  of  Per- 
 fons,  Salvation  by  Chrift,  the  Refurre&ionof  the  Body,  Life  Everlafting,  the  Judg- 
 ment to  come,  and  fuch  like  ,  they  have  been  fince  the  fiift  hour  that  there  was  a 
 Church  in  the  World,  and  till  the  laft  they  muft  be  believed  :   But  as  for  Matters  of 
 Regiment,  they  are  for  the  moft  part  of  another  nature.     To  make  new  Articles  of 
 Faith  and  Doclrine ,  no  Man  thinketh  it  lawful ;    new  Laws  of  Government,  what 
 Commonwealth  or  Church  is  there  which  maketh  not  either  at  one  time  or  another  ? 
 The  Rule  of  Faith,  (ailhTertullian,  is  but  one,  and  that  alone  immoveable,  and  impofihle 
 to  be  framed  or  cafl  a  new.     The  Law  of  outward  Order  and  Polity  not  fo.     There  is 
 no  reafon  in  the  World  wherefore  we  fhouid  efteem  it  as  neceflary  always  to  do,  as  al- 
 ways to  believe  the  fame  things-,  feeing  every  manknoweth,  that  the  Matter  of  Faith 
 is  conftant,  the  Matter  contrariwife  of  A&ion  daily  changeable,  efpecially  the  Mat- 
 ter of  A&ion  belonging  unto  Church  Polity.     Neither  can  I  finde  that  Men  of  found- 
 eft  judgment  have  any  otberwife  taught ,  then  that  Articles  of  Belief,  and  things 
 which  all  men  muft  of  neceftity  do,  to  the  end  they  may  be  laved,  are  either  exprefly 
 fee  down  in  Scripture,  or  elfe  plainly  thereby  to  be  gathered.    But  touching  things 
 which  belong  to  Difcipline  and  outward  Polity,  the  Church  hath  Authority  to  make 
 Canons,  Laws,  and  Decrees,  even  as  we  read,  that  in  the  Apoftles  times  it  did.  Which  ASsi*. 
 kindeof  Laws  (forasmuch  as  they  are  not  inthemfelves  neceflary  to  Salvation)  may 
 after  they  are  made,  be  alfo  changed  as  the  difference  of  times  or  places  mall  require. 
 Yea,  it  is  not  denied,  Iamfure,  by  themfelves ,  that  certain  things  in  Difcipline  are  of 
 that  nature,  as  they  may  be  varied  by  times,  places,  perfons,  and  other  the  like  circum- 
 ftances.     Whereupon  I  demand,  are  thofe  changeable  Points  of  Difcipline  commanded 
 in  the  Word  of  God,  or  no  <  If  they  be  not  commanded,  and  yet  may  be  received  in 
 the  Church,  how  can  their  former  Pofitionftand,  condemning  all  things  in  the  Church, 
 which  in  the  Word  are  not  commanded  ?  If  they  be  commanded,  and  yet  may  fufFer 
 change :  How  can  this  latter  ftand,  affirming  all  things  immutable  which  are  command- 
 ed of  God  <   Their  diftinttion  touching  Matters  of  Subftance  and  of  Circumftance, 
 though  true,  willnot  ferve.     For  be  they  great  things,  or  be  they  fmall,  if  God  have 
 'commanded  them  in  the  Gofpel,  and  his  commanding  them  in  the  Golpel  do  make 
 them  unchangeable,  there  is  no  reafon  we  fhould  more  change  the  one,  then  we  may 
 the  other.     It  the  Authority  of  the  Maker  do  prove  unchangeablenels  in  the  Laws 
 which  God  hath  made,  then  muft  all  Laws  which  he  hath  made,  be  neceflarily  for  ever 
 permanent,  though  they  be  but  of  Circumftance  onely,  and  not  of  Subftance.  I  there- 
 fore conclude,  that  neither  Gods  being  Author  of  Laws  for  Government  of  his  Church, 
 nor  his  committing  them  unto  Scripture,    is  any  reafon  fufficient,   wherefore  all 
 Churches  ihould  for  ever  be  bound  to  keep  them  without  change.     But  of  one  thinf 
 we  are  here  to  give  them  warning  by  theway  :    For  whereas  in  this  Difcourfe,  wehave 
 oftentimes  profeft,  that  many  parts  of  Difcipline  or  Church  Polity  are  delivered  in 
 Scripture,  they  may  perhaps  imagine  that  we  are  driven  to  confefs  their  Difcipline  to 
 be  delivered  in  Scripture  •,  and  that  having  no  other  means  to  avoid  it,  we  are  fain  to 
 argue  for  the  changeablenefs  of  Laws  ordained  even  by  God  himfelf,  as  if  otherwife 
 theirs  of  neceffity  fhould  take  place ,   and  that  under  which  we  live  be  abandoned. 
 There  is  no  remedy  therefore,  but  to  abate  this  Error  in  them,  and  directly  to  let  them 
 know,  that  jf  -they  fall  into  any  fuch  conceit,  they  do  but  a  little  flatter  their  own 
 caufe.    As  for  us,  we  think  in  norefpect  fo  highly  of  it.     Ourperfwafionis,thatno 
 age  ever  had  knowledge  of  it,  but  onely  ours 5  that  they  which  defend  it,  devifed  it; 
 that  neither  Chrift  nor  his  Apoftles,  at  any  time  taught  it,  but  the  contrary.  If  there- 
 fore we  did leek  to  maintain  that  which  moft  advantageth  our  own  caufe,  the  very  beft 
 way  for  us,  and  the  ft:  ongeft  againft  them,  were  to  hold  even  as  they  do,  that  in  Scrip- 
 ture there  muft  needs  be  found  fome  particular  Form  of  Church  Polity  which  God  hath 
 instituted,  ana  which  *  for  that  very  caufe  belongeth  to  all  Churches,  to  all  times.   But  *  Difdplinaeft 
 with  any  iuch  partial  eye  to  refped  ourfelves,  and  by  cunning,  to  make  thofe  things  ISSTSolN 
 feem  the  trueft,  winch  are  the  fitteft  to  ferve  our  purpofe,  is  a  thing  which  we  neither  like  rfa,  *  Dso  ejus 
 
 I,       ,         ,.      "    .  refc  Admit-i- 
 
 rtramlaeaulaconnitura,  ac  propcerea  ex  ejus  verbo  pecenda,  &  ob  earutem  caufam  omnium  Ecdefiarum  communis  S;  orrni- 
 urn  [emporium-  Lib. 3.  At  Ecclcf.  Difcip:  in  Arula. 
 
 nor 
 
g+  The  Ihird  <Boo{  of 
 
 nor  mean  to  follow.     Wherefore,  that  which  we  take  to  be  generally  true  concerning 
 
 the  Mutability  of  Laws ,    the  fame  we  have  plainly  delivered ,  as  being  perfwaded  of 
 
 *  euV«  Jx  nothing  more  then  we  are  of  this  •,  *  That  whether  it  be  in  Matter  of  Speculation  or  of 
 
 •*  **»3*«,   plaice,  no  untruth  can  poflibly  avail  the  Patron  and  Defender  long,  and  that  things 
 
 %£'%}!  ri   moft  truly,  are  like  moft  behoVefully  fpoken. 
 
 Ztim7Htd>  *^*  &«£?>'  f  $".'   SvWtfei  >o  crrif  fyyM,  nsftiorj,   /lri/i.  Ethic.  lib.io.  cap.i. 
 
 whether  1 1 .    This  we  hold  and  grant  for  Truth,  that  thofe  very  Laws  which  of  their  own 
 
 chrift  have  nature  are  changeable ,  be  notwithftanding  uncapable  of  change ,  if  he  which  gave 
 dunce  'of lU  tnem>  being  of  Authority  fo  to  do,forbid  abfolutely  to  change  them ;  neither  may  they 
 thofe  i  awi  admit  alteration  againft  the  Will  of  fuch  a  Law-maker.  Albeit  therefore  we  do  not 
 which  are  fee  £nje  any  caufe}  wnv  0f  right  there  mould  be  neceflfarily  an  Immutable  Formfet  down 
 Scripture.  in  holy  Scripture  $  neverthelefs,  if  indeed  there  have  been  at  any  time  a  Church  Polity 
 fofetdown,  the  change  whereof  the  facred  Scripture  doth  forbid-,  furely  for  Men  to 
 alter  thofe  Laws  which  God  for  perpetuity  hath  eftablifhed,  were  prefumption  moft 
 intolerable.  To  prove  therefore,  that  the  Will  of  Chrift  was  to  eftablifh  Laws  fo 
 Permanent  and  Immutable,  that  in  any  fort  to  alter  them,  cannot  but  highly  offend 
 «  Hcb  3. 6.  God.  Thus  they  reafon  ;  Firft,  a  If  Mofes  being  but  a  fei  vant  in  the  Houfe  of  God, 
 Eichci  that  did  therein  eftablifh  Laws  of  Government  for  a  perpetuity  -,  Laws,  which  they  thac 
 co^f1theSo'n  were  of  the  Houfliold,  might  not  alter:  Shall  we  admit  into  our  thoughts,  that  the 
 before  thefej.  Son  of  God  hath  in  providing  for  this  his  Houfliold,  declared  himfelf  lefs  faithful 
 vamiiafiife  fan  Mofes  ;  Mofes  delivering  unto  the  Jews  fuch  Laws  as  were  durable,  if  thofe  be 
 'he  son  or-01"  changeable  which  Chrift  hath  delivered  unto  us,  we  are  not  able  to  avoid  it,  but  (than 
 Gained  a  Per-  vvhich  to  think  were  heinous  impiety)  we  of  neceffity  muft  confefs,  eventheSonof 
 SnenSn  God  himfelf  to  have  been  lefs  faithful  then  Mofes  ?  Which  Argument  fhall  need  no 
 the  chnrch.  Totichftone  to  try  it  by,  but  fome  other  of  the  like  making.  Mofes  erected  in  the 
 If  Permanent,  Wildernefs  a  Tabernacle,  which  was  moveable  from  place  to  place  :  Solomon  afump- 
 chang'd.wiut  tuous  and  ftately  Temple,  which  was  not  moveable  5  therefore  Solomon  was  faithfuller 
 then  do  they  fan  Mofes,  which  no  man  endued  with  reafon  will  think.  And  yet  by  this  reafon  it 
 maybedun-  doth  plainly  follow.  He  that  will  fee  how  faithful  the  one  or  other  was,  muft  com- 
 gcd  at  the  pare  the  things  which  they  both  did,  unto  the  charge  which  God  gave  each  of  them. 
 MasjA""*  The  Apoffle  in  making  comparifon  between  our  Saviour  and  Mofes,  attributeth  faith- 
 ad"fe  the  Ma-  fulnefs  unto  both ,  and  maketh  this  difference  between  them  5  Mofes  in,  but  Chri(b 
 giitratc  by  his  over  fa  Houfe  of  God  •,  Mofes  in  that  Houfe  which  was  his  by  charge  and commifion, 
 to  proclaim*5'  though  to  govern  it,  yet  to  govern  it  as  a  fervant  •,  but  Chrift  over  this  Houfe,  as 
 That  it  is  his  being  his  own  intirepojfefiion.  Our  Lord  and  Saviour  doth  make  Proteftation ,  b  /  have 
 there' fh'jH  be  &'ven  tinio  t^}Cm  f^e  1vor^s  which  thongaveft  me.  Faithful  therefore  he  was,  and  conceal- 
 »  church  ed  not  any  part  of  his  Fathers  will.  But  did  any  part  of  that  will  require  the  Immu- 
 w*inyhisDo.  Iability  of  Laws  concerning  Church  Polity  f  Theyanfwer,  Yea;  forelfe  Godfliould 
 win  maim  lefs  favor  us  then  the  Jews.  God  would  not  have  their  Churches  guided  by  any  Laws 
 and  deform  but  his  own.  And  feeing  this  did  fo  continue  even  till  Chrift  ^  now  to  eafe  God  of  thac 
 a/ Af!pag?i*.  care5  or  rather  to  deprive  the  Church  of  his  Patronage,  what  reafon  have  we  i  Sure- 
 He  that  was  ly  none,  to  derogate  any  thing  from  the  ancient  love  which  God  hath  borne  to  his 
 AMvJh[c  't  aSS  Church.  An  Heathen  Philofopher  there  is,  who  confidering  how  many  things  Beafts 
 dear  infiiufii-  have,  which  Men  have  not,  how  naked  in  comparifon  of  them,  how  impotent,  and 
 on  for  the  Go  ]10vv  much  lefs  able  we  are  to  fliift  for  our  felves  along  time  after  we  enter  into  this 
 the  churc!i°:  World,  repiningly  concluded  hereupon,  that  Nature  being  a  careful  Mother  for  them, 
 But  chrift  is  towards  us  a  hard-hearted  Step-dame.  No,  we  may  not  meafure  the  affection  of 
 ™m$"ew  our  gracious  God  towards  his  by  fuch  differences.  For  even  herein  fhineth  his  Wif- 
 Demnftr.  of '  dom,  that  though  the  ways  of  his  Providence  be  many,  yet  the  end  which  he  bring- 
 Difap.cp.L   etn  an  at  tjie  length  mt0^  jsone  anj  fa  felf.fame.     But  if  fuch  kindeof  reafoning 
 
 Esther  God     were  S00c*  >  might  we  not  even  as  directly  conclude  the  very  fame,   concerning 
 hath  left  a       Laws  of  Secular  Regiment  i  Their  own  words  are  thefe  5  c  In  the  ancient  church  of 
 FwrncrfGo.    t^e^em>  God  did  command,  and  Mofes  commit  unto  writing,  all  things  Pertinent,  as 
 moment  °    m^  t0  tf]C  civil  as  to  the  -Ecclefiaflical  State.    God  gave  them  Laws  of  Civil  Regi- 
 nnworeifehc  ment,  and  would  not  permit  their  Commonweal  to  be  governed  by  any  other  Laws 
 
 is  left  careful  *  °  J        ' 
 
 Wide*  the  New  Tenamenr,  then  under  the  Old.    Vemonft.  if  Difc  cap.  u     c   ExiUfiafi.  Vifc  hb. !. 
 
 th€Q 
 
Ecclejiaslical  Tolity,  S5 
 
 then  his  own.     Doth  God  lefs  regard  our  Temporal  eftate  in  this  World,  or  provide 
 for  it  worfe  then  theirs  i  To  us  notwithftanding,  he  hath  not  as  to  them,  delivered  any- 
 particular  Form  of  Temporal  Regiment,  unlefs  perhaps,  we  think  as  fome  do,  that  the 
 crafting  of  the  Gentiles,  and  their  incorporating  into  ifrael,  doth  import,  chat  we 
 ou.«ht  to  be  fubjecl  unto  the  Rites  and.  Laws  of  their  whole  Polity.     We  fee  then  how- 
 weak  fuch  Difputes  are,  and  how  fmally  they  make  to  this  pui pole.     That  Chrift  did  80ra.1r.17.' 
 not  mean  to  fet  down  particular  Pofitive  Laws  for  all  things,  in  fuch  fort  as  Mofes  did,  Ephcfrz.w, 
 the  very  different  manner  of  delivering  the  Laws  of  Mofes,  and  the  Laws  of  Chrift,  doth 
 plainly  flievv.     Mojcs  had  Commandment  to  gather  the  Ordinances  of  God  together 
 diftin&ly,  and  orderly  to  fet  them  down  according  unto  their  feveral  kindes ,  for  each 
 Publick  Duty  and  Office,  the  Laws  that  belong  thereto,  asappeareth  in  the  Books 
 themfelves  written  of  purpofe  for  that  end.  Contrariwife  the  Laws  of  Chrift,  wefinde 
 rather  mentioned  by  occafion  in  the  writings  of  the  Apoftles,  then  any  folemn  thing 
 directly  written  to  comprehend  them  in  legal  fort.     Again,  the  Pofitive  Laws  which 
 Mofes  gave,  they  were  given  for  the  greateft  part,  with  reftraint  to  the  Land  of  fury : 
 Behold,  faith  Mofes,  I  have  taught  you  Ordinances  and  Laws,  as  the  Lord  my  Cod  com-  Dcur.4. 5. 
 manded  me,  that  ye  fhould  do  [0  even  within  the  Land  whither ye goto pojfef  it.     Which 
 Laws  and  Ordinances  Pofitive ,  he  plainly  diftinguifhed  afterward  from  the  Laws  of 
 the  Two  Tables  which  were  Moral.   The  Lord  ffake  unto  you  outof  the  midfiofthefire-,  vcrf.rv3,i4. 
 ye  heard  the  voice  of  the  words,  but  faw  no  fimtlitude,  onely  a  voice.    Then  he  declared  un- 
 to you  his  Covenant  which  he  commanded  you  to  do,  the  Ten  Commandments,  and  wrote 
 them  upon  Two  Tables  of  Stone.  And  the  Lord  commanded  me  that  fame  time,  that  I  fhould 
 teach  you  Ordinances  and  Laws  which  ye  fhould obferve  intheLand,  whither  ye  go  to  poffcfiit. 
 The  fame  difference  is  again  fet  down  in  the  next  Chapter  following.  For  rehearfal  being 
 made  of  the  Ten  Commandments,  it  followeth  immediately :  Thefe  words  the  Lordjpake  Dcut.  5. 22. 
 unto  all  your  multitude  in  the  Mount,  out  of  the  midfl  of  the  fire,  the  cloud  and  the  darknef, 
 with  a  great  voice,  and  added  no  more,  and  wrote  them  upon  two  Tables  of  Stone,  and  deliver- 
 ed them  unto  me.     But  concerning  other  Laws,  the  people  give  their  confent  to  receive 
 them  at  the  hands  of  Mofes.    Go  thou  nearer,  and  hear  all  that  the  Lord  our  Cod  faith,  and  v<rf.  2  7. 
 declare  thou  unto  its  all  that  the  Lord  our  God  faith  unto  thee,  and  we  will  hear  it,  and  do  it. 
 The  peoples  alacrity  herein  God  highly  commendeth  with  moft  effectual  and  hearty  verf.  28,29, 
 fpeech-,  1  have  bear  dthe  voice  of  the  words  of  this  people  ;  they  have  ffohen  well,    Otbat  30>3U 
 there  were  fuch  an  heart  in  them  to  fear  me,  and  to  keep  all  my  Commandments  always,  that 
 it  might  go  well  with  them,  andwiththeir  Children  for  ever  1  Go,  fay  unto  them,  Return  you 
 to  your  Tents  :  But  flandthou  here  with  me,  and  J  will  tell  thee  all  the  Commandments  and 
 the  Ordinances,  and  the  Laws  which  thou  fhalt  teach  them,  that  they  may  do  them  in  the  Land 
 which  I  have  given  them  to  poffefs.     From  this  latter  kinde  the  former  are  plainly  diftin- 
 guifhed  in  many  things.     They  were  not  both  at  one  time  delivered,  neither  both  after 
 one  fort,  nor  to  one  end.     The  former  uttered  by  the  voice  of  God  himfelf  in  the 
 hearing  of  Six  hundred  thoufand  men  •,  the  former  written  with  the  Finger  of  God  5  the 
 former  termed  by  the  name  of  a  Covenant ;  the  former  given  to  be  kept  without  either 
 mention  of  time  how  long,  or  of  place  where.     On  the  other  fide,  the  latter  given 
 after,  and  neither  written  by  God  himfelf,  nor  given  unto  the  whole  multitude  im- 
 mediately from  God,  but  unto  Mofes,  and  from  him  to  them  both  byword  and  wri- 
 tings Finally,  The  latter  termed  Ceremonies,  Judgments,  Ordinances,  but  no  where 
 Covenants.    The  obfervation  of  the  latter  retrained  unto  the  Land  where  God  would 
 eftablifh  them  to  inhabite.     The  Laws  Pofitive  are  not  framed  without  regard  had  to  „•  r      ,^- 
 the  place  and  pfrfons,  for  the  which  they  are  made.     If  therefore  Almighty  God  in  9'^,  where- 
 framing  their  Laws,  had  an  eye  unto  the  nature  of  that  people,  and  to  theCountrey  as  yon  fay, 
 where  they  were  to  dwell  5   if  thefe  peculiar  and  proper  confiderations  were  refpefted  j^  Xlfno. 
 in  the  making  of  their  Laws,  and  muff,  be  alfo  regarded  in  the  Pofitive  Laws  of  all  thing, but  was 
 other  Nations  befides  •,   then  feeing  that  Nations  are  not  all  alike,  furely  the  giving  jj"*j™ ^^ 
 of  one  kinde  ofPofitiveLaws  unto  one  onely  people,  without  any  liberty  to  alter  them,  and  we  have 
 is  but  a  (lender  proof,  that  therefore  one  kinde  fhould  in  like  fort  be  given  to  ferve  raaPy  ''"^J, 
 everlaftingly  for  all.     But  that  which  moft  of  all  maketh  for  the  clearing  of  this  point,  "JldVeft  ro"hc 
 is,  *  That  the  Jews  who  had  Laws,  fo  particularly  determining  and  fo  fully  inftructing  order  of  the 
 
 J        r  J  J  Church  F  will 
 
 offer  for  one  that  you  fhal!  bring  that  we  have  left  to  the  Order  of  the  Church,  to  fhew  you  they  that  had  twenty  which  were 
 undecided  of  by  the  :xpr<&  Ward  of  God. 
 
 them 
 
8d  The  7 bird  cBoo{  of 
 
 f.  r,  m  the 
 
 them  in  all  affairs  what  to  do,  were  notwithstanding  continually  inured  with  caufes  ex- 
 orbitant, and  fuch  as  their  Laws  had  not  provided  for.  And  in  this  point  much  more  is 
 granted  us  then  we  ask,  namely,  that  for  one  thing  which  we  have  left  to  the  Order  of 
 the  Church,  they  had  twenty  which  were  undecided  by  the  exprefs  Word  of  God ;  and 
 that  as  their  Ceremonies  and  Sacraments  were. multiplied  above  ours,  even fo  grew 
 the  number  of  thofe  cafes  which  were  not  determined  by  any  exprefs  word.  So  that  if 
 we  mav  devife  one  Law,  they  by  this  reafon  might  devife  twenty ;  and  if  their  deviling 
 fo  many,  were  not  forbidden,  mall  their  example  prove  us  forbidden  to  devife  as  much 
 as  one  Law  for  the  ordering  of  the  Church  <  We  might  not  devife,  no  not  one,  if  their 
 example  did  prove,  that  our  Saviour  hath  utterly  forbidden  all  alteration  of  his  Laws,in 
 as  much  as  there  can  be  no  Law  devifed  •,  but  needs  it  muft  either  takeaway  from  his, 
 or  add  thereunto  more  orlefs,  and  fo  make  fomekinde  of  alteration:  But  of  thisfo 
 large  a  grant,  we  are  content  not  to  take  advantage.  .Men  are  oftentimes  inafudden 
 Table  t"  l'hh  paffion  more  liberal,  then  they  would  be,  if  they  had  leifure  to  take  advice:  And  there- 
 Second  Book,  fore  fo  bountiful  words  of  courfe  and  frank  fpeeches,  we  are  contented  to  let  pafs,  with- 
 p.  ^d'.'Vhe  out  turning  them  toadvantage  with  too  much  rigor.  It  may  be  they  had  rather  be  lift- 
 will  r.cc.tsfe-  ned  unto,  .when  they  commend  the  Kings  of  ifrael,  which  attempted  nothing  in  the 
 w"ft  Xht(  Government  of  the  Church,  without  the  exprefs  Word  of  God ;  and  when  they  urge, 
 Go°d  tromCrhc  that  God  left  nothing  in  his  Word  undefcribed,  whether  it  concerned  the  Worftiipot 
 External  ro-  q0^  or  outward  Polity,  nothing  unfet  down ;  and  therefore  charged  them  ftrictly  to 
 the  LoVa  "let  keep  themfelves  unto  that,  without  any  alteration.  Howbeit  feeing  it  cannot  be  denied, 
 forth  the  one,  but  that  many  things  there  did  belong  unto  the  courfe  of  their  Publick  Affairs,  where- 
 (o  he  left  no  m  ^y  jia<j  no  eXprefs  vvord  at  aU3  to  mew  precifely  what  they  fliould  do ;  the  difference 
 fcribcd'in  Ihe  between  their  condition  and  ours  .in  thefe  cafes,  will  bring  fome  light  unto  the  truth  of 
 ctheJ-  this  prefent  Controverfie.    Before  the  fa<5t  of  the  fon  of  Shelomith,  there  was  no  Law 
 
 e?it.  24  3i.  ^^jj  ^  app0jnt  any  certain  punifliment.  for Blafphemers:  That  wretched  creature 
 being  therefore  deprehended  in  that  impiety,  was  held  in  Ward,  till  the  mind e  of  the 
 Lord  was  known  concerning  his  cafe.  The  like  practice  is  alfo  mentioned  upon  occa- 
 fion  of  a  breach  of  the  Sabbath  day.  They  finde  a  poor  filly  creature  gathering  flicks 
 in  the  Wildernefs  5  they  bring  him  unto  Mofes  and  Aaron,  and  all  the  Congregation  • 
 they  lay  him  in  hold,  becaufe  it  was  not  declared  what  mould  be  done  with  him,  till 
 God  had  faid  unto  Mofes,  This  manjhall  die  the  death.  The  Law  requireth  to  keep  the 
 Numb.15.  si.  Sabbath  day  ;  but  for  the  breach  of  the  Sabbath  what  puniinment  mould  be  inflicted, 
 it  did  not  appoint.  Sudvoccafions  as  thefe,  are  rare  :  And  for  fuch  things  as  do  fall 
 fcarce  once  in  many  ages  of  men,  it  did  fuffice  to  take  fuch  order  as  was  requjfite  when 
 they  fell.  But  if  the  cafe  were  fuch,  as  being  not  already  determined  by  Law,  were 
 notwithstanding  likely  oftentimes  to  come  into  queftion ,  it  gave  occafion  of  adding 
 Laws  that  were  not  before.  Thus  it  fell  out  in  the  cafe  of  thofe  men  polluted,  and  of 
 the  daughters  of  Zelophehad,  whofe  caufes  Mofes  having  brought  before  the  Lord,  re- 
 Numb.  9.  ceived  Laws  to  ferve  for  the  like  in  time  to  come.  The  Jews  to  this  end  had  the  Ora- 
 Numb- 2  7-  cle  of  God,  they  had  the  Prophets.  And  by  fuch  means,  God  himfelf  inftructed  them 
 from  Heaven,  what  to  do  in  all  things  that  did  greatly  concern  their  ftate,  and  were 
 not  already  fet  down  in  the  Law.  Shall  we  then  hereupon  argue  even  againft  our  owa 
 experience  and  knowledge  •?  Shall  we  feek  to  perfwade  men,  that  of  neceflity  it  is  with 
 us,  as  it  was  with  them,  that  becaufe  God  is  ours  in  all  refpetfs,  as  much  as  theirs, 
 therefore  either  no  fuch  way  of  direction  hath  been  at  anytime-,  or  if  it  hath  been,  it 
 doth  mil  continue  in  the  Churchy  or  if  the  fame  do  not  continue,  that  yet  it  muft  be 
 at  the  leaft  fupplied  by  fome  fuch  mean  as  pleafeth  us  to  account  of  equal  force  ?  A 
 more  dutiful  and  religious  way  for  us ,  were  to  admire  the  Wifdom  of  God,  which 
 fhineth  in  the  beautiful  variety  of  all  things  ?  But  moft  in  the  manifold  and  yet  harmo- 
 nious dimmilitude  of  thofe  ways,  whereby  his  Church  upon  Earth  is  guided  from 
 Gcn.ig.  18.  age  t0  age  throughout  all  Generations  of  Men.  The  Jews  were  neceflarily  to  con- 
 tinue till  the  coming  of  Chrift  in  the  flefb,  and  the  gathering  of  Nations  unto  him.  So 
 Gen.  48. 1  e.  much  the  Promife  made  unto  Abraham  did  import.  So  much  the  Prophefie  of  $ac ob 
 at  the  hour  of  his  death  did  forefhew.  Upon  the  fafety  therefore  of  their  very  out- 
 ward ftate  and  condition  for  fo  long,  the  after  good  of  the  whole  World,  and  the  Sal- 
 vation of  all  did  depend.  Unto  their  fo  long  fafety,  for  two  things  it  was  neceffary 
 to  provide,  namely,  the  prefervation  of  their  ftate  againft  foreign  refiftance,  and 
 
 the 
 
EccIefiaBical  Tolity.  gy 
 
 the  continuance  of  their  peace  within  themfelves.     Touching  the  one,  as  they  received 
 the  Promife  of  God  to  be  t'eRockof  their  Defence,  againft  which,  who  lb  did  vio- 
 lently rufh,  fhouldbut  bruife  and  batter  themfelves  5  fo  likewife  they  had  his  Com- 
 mandment in  all  their  affairs  that  way,  to  feek  direction  and  counfel  from  him.     Mens 
 Confultations  are  always  perillous.   And  it  falleth  out  many  times,  that  after  lon^  de- 
 liberation, thofe  things  are  by  their  wit  even  refolved  on,  which  by  trial  are  found  moft 
 oppofite  to  publick  fafety.    It  is  no  impoffible  thing  for  States,  be  they  never  fo  well 
 eftablifhed,  yet  by  over-fight  infomeoneaft  or  treaty  between  them,  and  their  potent 
 oppofites,  utterly  to  caft  away  themfelves  for  ever.     Wherefore  left  it  mould  fo  tall  out 
 to  them,  upon  whom  fo  much  did  depend ;  they  were  not  permitted  to  enter  into  War 
 nor  conclude  any  League  of  Peace,  nor  to  wade  through  any  acl  of  moment  between 
 them  and  foreign  States,  unlefs  the  Oracle  of  God,  or  his  Prophets,  were  firft  confult- 
 ed  with.    And  left  domeftical  difturbance  fhould  vvafte  them  within  themfelves    be- 
 caufe  there  was  nothing  unto  this  purpofe  more  effectual,-  then  if  the  Authority  of  their 
 Laws  and  Governors  were  fuch,  as  none  might  prefume  to  take  exception  againft  it 
 or  to  fhew  difobedience  unto  it,  without  incurring  the  hatred  and  deteftation  of  all  men 
 that  had  any  fpark  of  the  fear  of  God  •    therefore  he  gave  them  even  their  Pofitive 
 Laws  from  Heaven,  and  as  oft  as  occafion  required,  chofe  in  like  fort  Rulers  alio  to  lead 
 and  govern  them.     Notwithstanding  fome  defperately  impious  there  were,  which  ad- 
 ventured to  try  what  harm  it  could  bring  upon  them,  if  they  did  attempt  to  be  Authors' 
 of  Confufion,  and  to  refift  both  Governors  and  Laws.     Againft  fuch  Monfters  God 
 maintained  his  own,  by  fearful  execution  of  extraordinary  judgment  upon  them.    By 
 which  means  it  came  to  pafs,  that  although  they  were  a  people  infefted  and  mightily 
 hated  of  all  others  throughout  the  World,  although  by  Nature  hard-hearted,  queru- 
 lous, wrathful,  and  impatient  of  reft  and  quietnefs  5   yet  was  there  nothin°  of  force 
 either  one  way  or  other,  to  work  the  mine  and  fubverfion  of  their  State,  till  the  time 
 before  mentioned  was  expired.     Thus  we  fee  that  there  was  no  caufe  of  diffimilitude  in 
 thefe  things,  between  that  one  onely  People  before  Chnft,  and  the  Kingdoms  of  the 
 World  fince.    And  whereas  it  is  further  alledged,  That  albeit  m  Civil Matters  and- T.c.  lib*,  p. 
 things  pertaining  to  this  prefect  life,  God  hath  ufed  a  greater  particularity  with  them,  then  44°- 
 tmongfl  us,  framing  Laws  according  to  the  quality  of  that  People  and  Countrey  •,  yet  the 
 leaving  of  us  at  greater  liberty  in  things  civil,  is  fofarfromproving  the  like  liberty  in  things 
 pertaining  to  the  Kingdom  of  Heaven,  that  it  rather  proves  a  (Ir alter  bond.     For  even  as 
 when  the  Lord  would  have  his  favor  more  appear  by  Temporal  Blefings  of  this  life,  towards 
 the  people  under  the  Law, then  towards  us,  he  gave  alfo  Politick  Laws  mofl  exactly,  where- 
 by they  might  both  moft  eafily  come  into,  andmo(lfiedfaftly  remain  in  pojfefion  of  thofe 
 earthly  benefits :  Evenfo  at  this  time,  wherein  he  would  not  have  his  favor  fo  much  e (teemed 
 by  thofe  outward  commodities,  it  is  required,  That  as  his  care  inprefcribing  Laws  for  that 
 purpofe  hath  fomewhat  fain,  in  leaving  them  to  mens  Confultations,  which  may  be  deceived; 
 fo  his  care  for  Conducl  and  Government  of the  life  to  come,  fhould  (if  it  were pef  Me)  rife, 
 in  leaving  left  to  the  order  of  men  then  in  times  pafl.     Thefe  are  but  weak  and  feeble 
 Difputes  for  the  Inference  of  that  Conclufion  which  is  intended.     For  faving  onely  in 
 fuch  consideration  as  hath  been  mewed,  there  is  no  caufe  wherefore  we  mould  think 
 God  moredefirous  to  manifeft  his  favor  by  Temporal  Bleffings  towards  them,  then  to- 
 wards us.     Godlinefs  had  unto  them,  and  it  hath  alfo  unto  us,  the  promifes  both  of 
 this  life,  and  the  life  to  come.     That  the  care  of  God  hath  fain  in  earthly  things,  and 
 therefore  fhould  rife  as  much  in  Heavenly  -,  that  more  is  left  unto  mens  confultations  in 
 the  one,  and  therefore  lefs  muft  be  granted  in  the  other  -,  that  God  having  ufed  a 
 greater  particularity  with  them  then  with  us,  for  matters  pertaining  unto  this  life,  is  to 
 make  us  amends  by  the  more  exacl  delivery  of  Laws  for  Government  of  the  life  to 
 come.  Thefe  are  proportions,  whereof  if  there  be  any  rule,  we  muft  plainly  confefs  that, 
 which  truth  is,  we  know  it  not.     God  which  fpake  unto  them  by  his  Prophets,  hath 
 unto  us  by  his  onely  begotten  Son  -,   thofe  Myfteries  of  Grace  and  Salvation  which 
 were  but  darkly  difclofed  unto  them,  have  unto  us  more  clearly  mined.  Such  differences 
 between  them  and  us,  the  Apoftles  of  Chrift  have  well  acquainted  us  withal.     But  as 
 for  matter  belonging  to  the  outward  Conduct  or  Government  of  the  Church-,  feeing 
 that  even  in  fenfe  it  is  manifeft,  that  our  Lord  and  Saviour  hath  not  by  Pofitive  Laws 
 defcended  fo  far  into  particularities  with  us,  as  Mofes  with  them ;  neither  doth  by 
 
 Q^  cxtraordinaiy 
 
gg  The  Third  £Boo{  of 
 
 extraordinary  Means,  Oracles^  and  Prophets,  direcl:  us,  as  them  he  did,  in  thofe  things 
 which  riling  daily  by  new  occafions,  are  ofneceffity  to  be  provided  fat*  doth  it  not 
 hereupon  rather  follow,  that  although  not  to  them,  yet  to  us  there  fhould  be  freedom 
 and  liberty  granted  to  make  Laws  i  Yea,  but  the  Apoftle  St.  Paul  doth  fearfully  charge 
 i  r:m  5  m.    Timothy,  Even  in  the  fight  of '  God  who  quickneth  all,  and-'of  Chrifi  Jefus1  who  witnejfed 
 Joh.  18. 37.      that  famous  Confefion  before  Pontius  Pilate,  to  keep  what  was  commanded  him,  Jafc  and 
 found  till  the  appearance  of  our  Lord  Jefus  Chrifl.  This  doth  exclude  all  liberty  of  chang- 
 ing the  Laws  of  Chrift,  whether  by  abrogation  or  addition,  or  howfoever  :   For  in 
 Timothy  the whole  Church  of  Chrift  receiveth  charge  concerning  her  duty.   And  that 
 charge  is  to  keep  the  Apoftles  Commandment ;  and  his  Commandment  did  contain  rhe 
 Laws  that  concerned  Church  Government :   And  thofe  Laws  he  ftraightly  requi]  tth  to: 
 be  obferved  without  breach  or  blame,  till  the  appearance  of  our  Lord  Jefus  Chrift.  In 
 Scripture  we  grant  every  one  Mans  leflbn,to  be  the  common  inftruclionof  all  men,fo  far1 
 forth  as  their  cafes  are  like,  and  that  religiouily  to  keep  the  Apoftles  Commandments 
 in  whatfoever  they  may  concern  us,  we  all  ftand  bound.   But  touching  that  Command- 
 ment which  Timothy  was  charged  with.,  we  fwerve  undoubtedly  from  the  Apoftles  pre- ' 
 cife  meaning ,  if  we  extend  it  fo  largely  that  the  Arms  thereof  fhall  reach  unto  all 
 things  which  were  commanded  him  by  the  Apoftle.     The  very  words  themfelves  do 
 reftrain  themfelves  unto  fome  fpecial  Commandment  among  many.     And  therefore  it 
 is  notfaid,  Keep  the  Ordinances,  Laws,  andConftitutions  which  thou  haft  received;  hut 
 £  ojJWcittA  that  great  Commandment,  which  doth  principally  concern  thee  and  thy  calling: 
 -|oh.  ai.  15.     That  Commandment  which  Chrift  did  fo  often  inculcate  unto  Peter •  that  Command- 
 Afts  2e.  2  8.     ment  unto  the  careful  difcharge  whereof  they,  of  Ephefus  are  exhorted,  Attend  toy  our 
 fdves,  and  to  all  the  flock,   wherein  the  Holy  Ghofi  hath  placed  you  Bifhops,  to  Feed  the 
 Church  of  God,  which  he  hath  pur  chafed  by  his  own  blood:  Finally,  that  Commandment 
 which  unto  the  fame  Timothy  is  by  the  fame  Apoftle,  even  in  the  fame  form  and  manner 
 2  Tim  4. 1.     'afterwards  again  urged,  I  charge  thee  in  the  fight 'of God  andthe  Lord  Jefus  Chrift,  which 
 will  judge  the  quick  and  dead  at  his  appearance;  and  in  hk  Kingdom,  Preach  the  Word  of 
 God.    When  Timothy  was  instituted  in  that  Office,  then  was  the  credit  and  truft  of  this 
 1  Tim  6.  jo.'    duty  committed  unto  his  faithful  care.     The  Do&rine  of  the  Gofpel  was  then  given 
 * i-™&>&™-    him,  As  the  precious  Talent  or  Treafure  of  Jefus  Chrift  ^  then  received  he  for  perform- 
 f?im.  4. 24.    ance  of  this  d  uty,  The  fpecial  Gift  of  the  Holy  Ghofi .     To  keep  this  Commandment  inr- 
 maculateandblamelefs,  Was  to  teach  the  Gofpel  of  Chrift  without  mixtiire  of  corrupt  and 
 un found  Doctrine  •  fuch  as  a  number,  even  in  thofe  times,  intermingled  with  the  Myfte- 
 nesof  Chriftian  Belief.     Till  the  appearance  of  Chn ft to keep  it fo,  doth  not  import  the 
 time  wherein  it  fhould  be  kept,  but  rather  the  time  whereunto  the  final  reward  for 
 i  Tim.  4.7.     keeping  it  was  referved  •,  according  to  that  of  St.  Paul  concerning  himfelf,  1 have  kepi 
 the  Faith  •,  for  the  refidue,  there  is  laid  up  for  me  a  Crown  of  Right  eoufnefs,  which  the  Lord 
 therighteous  Judge,  fcallin  that  day  render  unto  me.     If  they  that  labor  in  this  Harveft, 
 fhould  refpedf.  but  the  prefent  fruit  of  their  painful  Travel,  a  poor  encouragement  it 
 were  unto  them^  to  continue  therein  all  the  days  of  their  life.    But  their  reward  is  great 
 in  Heaven  •,  the  Crown  of  Righteoufriefs  which  fhall  be  given  them  in  that  day,  is 
 honorable.     The  fruit  of  their  induftry  thenAall  they  reap  with  full  contentment  and 
 fatisfa&ion,  but  not  till  then.     Wherein  the  greatnefs  of  their  reward  is  abundantly 
 fufficient  to  countervail  the  tedioufnefs  of  their  expectation.     Wherefore  till  then,  they 
 that  are  in  labor,  muft  reftinhope.     O  Timothy ,  keep  thatwhichis  committed  unto 
 thy  charge  •,  that  great  Commandment  which  thou  haft  received,  keep,  till  the  appear- 
 ance of  our  Lord  Jefus  Chrift'.     In  which  ftnfe,  although  we  judge  the  Apoftles  words 
 to  have  been  uttered  •,  yet  hereunto' we  do  not  require  them  to  yield,  that  think  any 
 other  conftru&ion  more  found.  If  therefore  it  be  reje<5ted,and  theirs  efteemed  more  pro- 
 bable, which  hold,  That  the  laft  words  do  import  perpetual  obfervation  of  the  Apo- 
 ftles Commandment,  impofed  necefiarily  for  ever  upon  the  Militant  Church  of  Chrift  : 
 Let  them  withal  confider,  That  then  his  Commandment  cannot  fo  largely  betaken,to 
 comprehend  whatfoever  the  Apoftle  did  command  Timothy.  '  For  themfelves  do  not  all 
 binde  the  Church  unto- fome  things,  whereof  Timothy ':  received  charge,  "as  namely, 
 unto  that  Precept  concerning  the  choice  of  Widows.    'So  as  they  cannot  hereby  main- 
 tain, that  all  things  pofitively  commanded  concerning  tHe'affairs  of  the  Church,  were 
 commanded  for  perpetuity.    And  we  do  not'deny  that  certain  things  were  commanded 
 
Ecclefiattical  Polity,  3p 
 
 ■-.■ 
 
 to  be,  though  pofitive,  yet  perpetual  in  the  Church.  They  mould  not  therefore 
 urge  againft  us  places  that  teem  to  forbid  change ,  but  rather  iuch  as  let  down  ibrne 
 meafure  of  alteration  h  which  meafure,  if  we  have  exceeded,  then  might  they  there- 
 with charge  us  juftly  :  Whereas  now  they  themfelves  both  granting,  and  alio  uiinf 
 liberty  to  change,  cannot  in  reafon  difpute  abfolutely  againft  all  change.  Chrift  de- 
 livered no  inconvenient,  or  unmeet  Laws  :  Sundry  of  ours  they  hold  inconvenient. 
 Therefore  luch  Laws  they  cannot  polfibly  hold  tobeChrifts.  Being  not  his,  thev  ■ 
 muft  of  neceffity  grant  them  added  unto  his.  Yet  certain  of  thole  very  Laws  fo  added, 
 they  themfelves  do  not  judge  unlawful  ■,  as  they  plain- 
 ly confefs,  both  in  matter  of  Prefcript  Attire,  and  or      ,  r  c\ Iib  ?;  V-  2f- ,  M>  R"fons  do  never  conclude 
 
 ti.  ?        •    •  t>      •  l         t-!  it  Ls.    a  "le  unlawfulncisot  clicic  Ceremonies  of  Burial,    buc 
 
 Rites  appertaining   to  Blllial.      Their  own  PlOteita-      iRcineonyenienceandinex^edienee^ftchefti;    And  in 
 
 tionsare,  that  they  plead  againft  the  inconvenience,  'tjfittbie.  ofrhc  inconvenience,  nor  of  the  unuw- 
 
 not  the  unlawfulnefs  of  Popifh  Apparel  ,  and  againft  #gjg*$*  ^^sS?SBff^gft 
 
 the  inconvenience,  not  the  unlawfulnefs  or  Ceremo-  Mr.  Calvin,  faying,  Ceremonies  and  External  Difci- 
 
 niesinBurial      Therefore  they  hold  it  a  thing  not  un-  ^e>  ™^ouc  add  ingayoc  feme,  you  go  about  fubtiiiy 
 
 !>i  jj  it  l  T   r       r>\    -a  jr         wnuRe  nun  believe,   Thar  Mr.  Calvin  had  pi  aced  the 
 
 lawful  tO  add    tO  the  Laws  Or  JClUS  Cnrilt  :,     and  iO      wh  de  External  Difciplirie  in  ihe  Power  and  Arbirre- 
 
 confequently  they  yield,  That  no  Law  of  Chriftlor-     mcnf  °'  rl>e  Church.    For  it  all  External  Ducipiine 
 
 .•ill     a  j  j-  •  /-^!         Lt  tL     t    J  were  Arbitrary,  and  in  the  choice  of  the  Church   F\. 
 
 biddeth  Addition  unto  Church  Laws.    The  Judgment  cbmmahicatioH  alft,,    which  is  ap«rt0fitj )  mglubc 
 
 of  Calvin  being  ailed ged  againft  them,  to  whom,  of  caftaway;  winch  i  think  you  win  rot  fey.  And™  the 
 
 all  men,  they  attribute  moft  -  whereases  words  be  mt^t^^^^^^^ 
 
 plain,  That  tor  Ceremonies  and  External  Difcipline,  not  preferred  particularly  by  the  w<m  of  God ;  and 
 
 the  Church  hath  power  to  make  Laws :    The  anfwer  th"ef"r£  'tic  «> the  order  of  the  church  .•  ifou'  muft 
 
 ....  \  ,        •       r~i       ■    j   r    ■     i     .1  undcrrtand,   that  ad  Exurnal  Dilcipline  isnot  left  to 
 
 which  hereunto  they  make,  is,  That  indefinitely  the     the  orders  of  the  church,  being  pijcicuiady^" 
 ipeech  is  true,  and  that  fo  it  was  meant  by  him  ^  name-     bribed  in  the  scriptures,  nomorc°thcn  all  cercmo- 
 
 Ur     Tl-nrfnmprriino-<;  Kelnnerino-  nnrn  Fxrerml  Diffi-      nles  arekfc  t0  che  °rdcr  of  the  Church,  as  rhc  S 
 
 ly,   1  nat  iome  tilings  belonging  unto  external  ynci      craments  of  Bjpcifni 5  and  thc  s         of  ^e  Lord 
 pline  and  Ceremonies,  are  in  the  Power  and  Arbitre- 
 
 mentof  the  Churchy  but  neither  was  it  meant,  neither  is  it  true  generally,  That  all 
 External  Dilcipline,  and  all  Ceremonies,  are  left  to  the  Order  of  the  Church,  in  as 
 much  as  the  Sacraments  or  Baptifm,  and  the  Supper  of  the  Lord  are  Ceremonies , 
 which  yet  the  Church  may  not  therefore  abrogate.  Again,  Excommunication  is  a  part 
 of  External  Dilcipline,  which  might  alio  be  caftaway  j  if  all  External  Dilcipline 
 were  Arbitrary,  and  in  the  choice  of  the  Church.  By  which  their  anfwer  it  doth  ap- 
 pear, that  touching  the  names  of  Ceremony  and  External  Difcipline,  they  gladly 
 would  have  us  fo  underftood,  as  if  we  did  herein  contain  a  great  deal  more  then  we  do. 
 The  fault  which  we  rind e  with  them,  is,  That  they  over-much  abridge  the  Church  of 
 her  power  in  thele  things.  Whereupon  they  recharge  us,  as  if  in  thele  things  we  gave  the 
 Church  a  liberty,  which  hath  no  limits  or  bounds ;  as  if  all  things  which  the  name  of 
 Dilcipline  containeth,  were  at  the  Churches  free  choice.  So  that  we  might  either  have 
 Church  Governors  and  Government,  or  want  them  •,  either  retain  or  reject  Church 
 Cenfuresas  we  lift.  They  wonder  at  us  as  at  men  which  think  it  fo  indifferent  what 
 the  Church  doth  in  Matter  of  Ceremonies,  that  it  maybe  feared  left  we  judge  the 
 very  Sacraments  themfelves  to  be  held  at  the  Churches  pleafure.  No,  the  name  of 
 Ceremonies  we  do  not  ufe  in  lb  large  a  meaning,  as  to  bring  Sacraments  within  the 
 compafs  and  reach  thereof-  although  things  belonging  unto  the  outward  form  and 
 feemly  Adminiftration  of  them,  are  contained  in  that  name,  even  as  we  ufe  it.  For 
 the  name  of  Ceremonies  we  ufe  as  they  themfelves  do,  when  they  fpeak  after  this  fort  : 
 'The  Doctrine  and  Difcif  line  of  the  Church,  as  the  weightieft  things,  ought  cjpccially  to  be  r.  c.hb.j. 
 looked  unto  ;  but  the  Ceremonies  alfo,  as  Mint  and  Cummin,  ought  not  to  be  neglected.  '7I- 
 Beiides,  in  the  Matter  of  External  Difcipline,  or  Regiment  it  felf,  we  do  not  deny  but 
 there  are  tome  things  whereto  the  Church  is  bound  till  the  Worlds  end.  So  as  the 
 queftion  is  onely,  how  far  the  bounds  of  the  Churches  Liberty  do  reach.  We  hold, 
 that  the  power  which  the  Church  hath  lawfully  to  make  Laws  and  Orders  for  it  felf, 
 doth  extend  unto  fundi  y  things  of  Ecclpfiaftical  Jurifdi&ion ,  and  fuch  other  Matters, 
 whereto  their  opinion  is ,  That  the  Churches  Authority  and  Power  doth  not  reach. 
 Whereas  therefore  in  Difputing  againft  us  about  this  point,  they  take  theircompafs  a 
 great  deal  wider  then  the  truth  of  things  can  afford,  producing  Reafons  and  Arguments 
 by  way  of  generality,  to  prove,  that  Chrift  hath  fet  down  all  things  belonging  any  way 
 unto  the  Form  of  ordering  his  Church,  and  hath  abfolutely  forbidden  change  by  Ad- 
 
 Q^2  dition 
 
9o  The  Third  cBoo{  of 
 
 ditionor  Diminution,  great  or  fmall  (for  fo  their  manner  of  difputing  is:)  We  sie 
 conftrained  to  make  our  Defence,  by  Shewing,  That  Chrift  hath  not  deprived  his 
 Church  fo  far  of  all  Liberty,  in  making  Orders  and  Laws,  for  it  felf,  and  that  they  them- 
 T.c-  lfo-»-  P  felves  do  not  think  he  hath  fo  done.    For  are  they  able  to  ihew  that  all  particular 
 27.  wc  deny  cuftoms,  Rites,  and  Orders  of  Reformed  Churches,  have  been  appointed  by  Chrift 
 ™n  Stags'    himfelf?    No  -7   They  grant,  that  in  Matter  of  Circumftance  they  alter  that  which 
 arc  left  to  the  ^gy  have  received  •  but  in  things  of  Subftance,  they  keep  the  Laws  of  Chrift  without 
 church°fbehC  change.     If  we  fay  the  fame  in  our  own  behalf  (which  furely  we  may  do  with  a  great 
 caufe  they  arc  deal  more  truth)  then  muft  they  cancel-  all  that  hath  been  before  alledged,  and  begin 
 °f  'h'Vlwhich  t0  enquire  afreih ,  Whether  we  retain  the  Laws  that  Chrift  hath  delivered  concerning 
 il  varied  by  Matters  of  Subftance,  yea,  or  no.     For  our  conftant  perfwafion  in  this  point  is  as  theirs, 
 times,  places,  -pjiat  we  haveno  where  altered  the  Laws  of  Chrift,  further  thenin  fuch  Particularities 
 mher^ircum-  onely,  as  have  the  nature  of  things  changeable  according  to  the  difference  of  times, 
 dances,  ami    places,  perfons,  and  other  the  like  circumftances.     Chrift  hath  commanded  Prayers, 
 fo  cou,db^°cct  to  be  made,  Sacraments  to  be  miniftred,  his  Church  to  be  carefully  taught  and  guided, 
 down  ancle-    Concerning  every  of  thefe ,  fomewhat  Chrift  hath  commanded,  which  muft  be  kept 
 rubiifhed       till  the  Worlds  end.     On  the  contrary  fide,  in  every  of  them ,  fomewhat  there  may 
 for  ercr.        ^e  added,  as  the  Church  (hall  judge  it  expedient.   So  that  if  they  will  fpeak  to  purpofe, 
 all  which  hitherto  hath  been  dilputed  of,  they  muft  give  over,  and  ftand  upon  luch 
 particulars  onely,  as  they  can  drew  we  have  either  added  or  abrogated ,  otherwife 
 then  we  ought  in  the  Matter  of  Church  Polity.     Whatfoever  Chrift  hath  command- 
 ed for  ever  to  be  kept  in  his  Church,  the  fame  we  take  not  upon  us  to  abrogate  5 
 and  whatfoever  our  Laws  have  thereunto  added  befides,  of  fuch  quality  we  hope  it 
 is,  as  no  Law  of  Chrift  doth  anywhere  condemn.     Wherefore,  that  all  mny  be  laid 
 I.        -together,  and  gathered  into  a  narrow  room.     Firft,  So  far  forth  as  the  Church  is  the 
 Myftical  Body  of  Chrift,  and  his  Invifible  Spoufe ,  it  needeth  no  External  Polity. 
 That  very  part  of  the  Law  Divine,  which  teacheth  Faith  and  Works  of  R'ghteoufnels, 
 is  it  felf  alone  fufficient  for. the  Church  of  GodinthatrefpecT:.     But  as  the  Church  is 
 ff.        a  Vilible  Society,  and  Body  Politick,  Laws  of  Polity  it  cannot  want.     Secondly, 
 Whereas  therefore  it  cometh  in  the  fecond  place  to  be  enquired,  what  Laws  are  fit- 
 eft  and  beft  for  the  Church  t,  they  who  firft  embraced  that  rigorous  and  ftrict.  opinion, 
 ifai.  29.14.     which  .depriveth  the  Church  of  Liberty,  to  make  any  kindeof  Law  for  her  felf,  in- 
 coi.  2.22.      dined  (as  it  mould  feem)  thereunto  5    for  that  they  imagined  all  things  which  the 
 Church  doth  without  commandment  of  holy  Scripture,  iubjeft  to  that  reproof  which 
 the  Scripture  it  felf  ufeth  in  certain  cafes,  when  Divine  Authority  ought  alone  to  be 
 followed.     Hereupon  they  thoughtit  enough  for  the  cancelling  of  any  kinde  of  Order 
 whatfoever  to  fay,  The  Word  of  God  teache^h  it  not,  it  is  a  device  of  the  Brain  of  Man, 
 Augufi.ifilk.  away  with  it  therefore  out  of  the  Church.     St.  Auguftine  was  of  another minde,  who 
 M'  {peaking  of  Fafts  on  the  Sunday,  faith,  That  he  which  wouldchufe  out  that  day  to  fa(l  on, 
 
 Jhould give  therehj  no  fmall  offence  to  the  church  of  God,  which  had  received  a  contrary 
 Cuflom.     For  in  thefe  things,  whereof  the  Scripture  appointeth  no  certainty,  the  ufe  of  the 
 Feople  of  God,  or  the  Ordinances  of  our  Fathers,  mufl  ferve  for  a  Law.     In  which  cafe, if 
 we  will  dilute,  and  condemn  one  fort  by  another  scuflom,  it  will  he  but  matter  of  endlefs  con- 
 tention 5  where,  for  as  much  as  the  labor  of  reafoning,  fhall  hardly  beat  into  mens  heads  any 
 certain  orneceffary  truth  t,  furely  itfiandeth  us  upon  to  take  heed,  left  withtheTempe(lof 
 Strife,  the  Brightnefs  of  charity  and  Love  bedarkned.     If  all  things  muft  be  commanded 
 of  God,  which  may  be  pra&ifed  of  his  Church,  I  would  know  what  commandment 
 jo/ii.22.        the  Gileadites  had  to  ere<ft  that  Altar  which  is  fpoken  of  in  the  Book  of  ^ofhua.     Did 
 not  congruity  of  Reafon  enduce  them  thereunto,  and  fuffice  for  defence  of  their  Fact  £ 
 I  would  know  what  commandment  the  Women  of  ifrael  had  yearly  to  mourn  and 
 Ju1ig.11.4c   lament  inthememoryof  tfephthahs  daughter;  what  commandment  the^ews  had  to 
 joh.io.  20.     celebrate  their  Feaft  of  Dedication  never  fpoken  of  in  the  Law,  yet  folemnized  even 
 by  our  Saviour  himfelf  •    what  commandment,  finally,  they  had  for  the  Ceremony  of 
 Odors  ufed  about  the  Bodies  of  the  Dead,  afterwhichcuftom  notwithstanding  fith 
 Job.  19.40.     ^  was  their  cuftom)  our  Lord  was  contented,  that  his  own  moft  precious  Body  mould 
 be  intombed.    Wherefore  to  rejed  all  Orders  of  the  Church  which  Men  have  efta- 
 blifhed,  is  to  think  worfe  of  the  Laws  of  Men  in  this  refped,  then  either  the  judg- 
 ment of  wife  men  alloweth ,  or  the  Law  of  God  it  felf  will  bear.     Howbeit,  they 
 
 which 
 
Ecckfea'slical  ^Polity,  pi 
 
 which  had  once  taken  upon  them  to  condemn  all  things  done  in  the  Church,  and  not 
 commanded  or"  God  to  be  done,  law  it  was  neceffary  for  them  (continuing  in  defence 
 of  this  their  opinion)  to  hold,  that  needs  there  muft  be  in  Scripture  fet  down  a  com- 
 pleat  particular  Form  of  Church  Polity,  a  Form  prefcribing  how  all  the  affairs  of  the 
 Church  muft  be  ordered,  a  Form  in  no  refpecl:  lawful  to  be  altered  by  Mortal  Men. 
 For  Reformation  of  which  over-light  and  error  in  them,  therewere  that  thought  it  a 
 part  of  Chriftianlove  and  charity  to  inftrudt  them  better,  and  to  open  unto  them  the 
 difference  between  Mattel  s  of  perpetual  neceflity  to  all  Mens  falvation,  andMattersof 
 Eccktfaftical  Polity  :    The  one  both  fully  and  plainly  taught  in  holy  Scripture-,  the 
 other  not  neceffary  to  be  in  fuch  fort  there  prefcribed:  The  one  noc  capable  of  any 
 Diminution  or  Augmentation  at  all  by  Men,  theother  apt  to  admit  both.     Hereupon 
 the  Authors  of  the  former  opinion  were  prefently  feconded  by  other  wittier  and  better 
 learned,  who  being  loth  that  the  Form  of  Church  Polity  which  they  fought  to  bring 
 in,  fhould  beotheiwife  then  in  the  higheft  degree  accounted  of,  took  fiift  an  excep-        I, 
 tionagainft  the  difference  between  Church  Polity  and  Matters  of  neceflity  to  Salvation. 
 Secondly,  Againft  the  Reftraint  of  Scripture ,    which  (they  fay)  receiveth  injury  at        II. 
 our  hands,  when  we  teach  that  it  teacheth  not  as  well  Matters  of  Polity,  as  of  Faith 
 and  Salvation.     Thirdly,  Conftrained  thereby  we  have  been  therefore,  both  to  main-       III, 
 tain  that  diftin&ion ,  as  a  thing  not  onely  true  in  it  feif,  but  by  them  likewife  fo  ac- 
 knowledged, though  unawares.     Fourthly,  And  to  make  manifeft  that  from  Scrip-       l\4 
 ture,  we  offer  not  to  derogate  the  leaf):  thing  that  Truth  thereunto  doth  claim.,  in  as 
 much  as  by  us  it  is  willingly  confeft,  That  the  Scripture  of  God  is  aStore-houfe  a- 
 bounding  with  ineftimable  Treafures  of  Wifdom  and  Knowledge  in  many  kindes,  over 
 and  above  things  in  this  one  kinde  barely  neceffary  ■    yea,  even  that  Matters  of  Eccle- 
 fiaftical  Polity  are  not  therein  omitted,  but  taught  alfo,  albeit  not  fo  taught  as  thofe 
 other  things  before  mentioned.     For  fo  perfectly  are  thofe  things  taught,  that  nothing 
 ever  can  need  to  be  added,  nothing  ever  ceafe  to  be  neceffary  :    Thefe  on  the  contrary 
 fide,  as  being  of  a  far  other  nature  and  quality,  not  foftridly  nor  everlaftingly  com- 
 manded inScripture  •,  but  that  unto  thecompleat  Form  of  Church  Polity,  much  may 
 be  requifite,  which  the  Scripture  teacheth  not  ^  and  much  which  it  hath  taught,  be- 
 come unrequifite,  fometime  becaufe  we.  need  not  ufe  it ,  fometimes  alfo  becaufe  we 
 cannot.     In  which  relpect,  for  mine  own  part,  although  I  fee  that  certain  Reformed 
 Churches,  the.Scotilh  elpecially  and  French,  have  not  that  which  beftagreeth  with 
 the  Sacred  Scripture,  I  mean  the  Government  that  is  by  Bilhops,  in  as  much  as  both 
 thofe  Churches  are  fain  under  a  different  kinde  of  Regiment  ;  which  to  remedy  it, 
 is  for  the  one  altogether  too  late,    and  too  foon  for  theother,  during  their  prefent 
 affliction  and  trouble :   This  their  defect  and  imperfection  I  had  rather  lament  in  fuch  a 
 cafe  then  exagitate,  confidering  that  men  oftentimes  without  any  fault  of  their  own, 
 may  be  driven  to  want  that  kinde  of  Polity  or  Regiment  which  is  beft-,  and  to  con- 
 tent themfelves  with  that,  weich  either  the  irremediable  Error  of  former  times,  or  the 
 neceflity  of  the  prefent  hath  call:  upon  them.     Fifthly,  Now,  becaufe  that  Pofition        V, 
 firft  mentioned,  whicrtholdeth  it  neceffary  that  all  things  which  the  Church  may  law- 
 fully do  in  her  own  Regiment  be  commanded  in  holy  Scripture,  hath  by  the  latter 
 Defenders  thereof  been  greatly  qualified  5  who,  though  perceiving  it  to  be  over-ex- 
 tream,  are  notwitliftanding  loth  to  acknowledge  any  overfight  therein,  and  therefore 
 labor  what  they  may  to  falve  it  up  by  conftruction  $    we  have  for  the  more  perfpicuity 
 dtlivered  what  was  thereby  meant  at  the  fii  ft.     Sixthly,  How  injurious  a  thing  it  were      V  I. 
 unto  all  the  Churches  of  God  for  men  to  hold  it  in  that  meaning.     Seventhly,  And      y  1 1, 
 how  unpti  feci  their  Interpretations  are,  who  fo  much  labor  to  help  it,  either  by  dividing 
 Commandments  of  Scripture  into  two  kindes,  and  fo  defending,  that  all  things  muft 
 be  commanded,  if  not  in  fpecial,  yet  in  general  Precepts.     Eighth/,  Or  by  taking  it     VIII, 
 as  meant,  that  in  cafe  the  Church  do  devife  any  new  Order,  flie  ought  therein  to  fol- 
 low the  direction  of  Scripture  onely,  and  not  any  Star-light  of  Mans  Reafon.  Nmeth-       t  X,,1 
 ly,  Both  which  evalions  being  cut  off,  we  have  in  the  next  place  declared  after  what 
 fort  the  Church  may  lawfully  frame  to  her  felf  Laws  of  Polity,  and  in  what  reckoning 
 fuch  Pofitive  Laws  both  are  with  God,  andihouldbewithMen.     Tenthly,  Further-         X, 
 more,  becaufe  to  abridge  the  Liberty  of  the  Church  in  this  behalf,  it  hath  been  made 
 a  thing  very  odious,   that  when  God  himfelf  hath  devifed  fome  certain  Laws,  and 
 
 committed 
 
pi  The  Third  "Book^  of 
 
 committed  them  to  Sacred  Scripture,  Man  by  Abrogation,  Addition,  or  any  way, 
 mould  prefume  to  alter  and  change  them  ;  it  was  of  neceflity  to  be  examined,  Whe- 
 ther the  Authority  of  God  in  making,  or  his  care  in  committing  thofe  his  Laws  unto 
 Scripture,  be  fufficient  Arguments  to  prove,    That  God  doth  in  no  cafe  allow  they 
 XI.       mould  iuifer  any  fuch  kinde  of  change.     Eleventhly,  The  laff.  refuge  for  proof,  Thar 
 Divine  Laws  of  Chriftian  Church  Polity  may  not  be  altered,  by  extinguifhment  of 
 any  old,  or  addition  of  new  in  that  kinde,  is  partly  a  marvellous  ftrangeDifcourfe, 
 *  Mifi  R«p.     ThatChrift  (unlefs  he  would  fhew  himfelf  not  fo  faithful  as  Mofes,  or  not  *fo  wife 
 omnfmcon  -    as  Ljeurgus  and  Solon)  muft  needs  have  fet  down  in  holy  Scripture,  fome  certain,  com- 
 ftiru-r.r,  Ma-  pleat,  and  unchangeable  Form  of  Polity  ;   and  partly  a  coloured  mew  of  fome  evi- 
 giflratu»  ordi-  fence,  where  change  of  that  fort  of  Laws  may  feem  exprefly  forbidden,  although  in 
 "rum  mine-  truth  nothing  lefs  be  done.     I  might  have  added  hereunto  their  more  familiar  and 
 rapotefUtem  popular  difputes,  as,  The  Church  is  a  City,  yea,  the  City  of  the  Great  King,  and 
 rit^qiwju.H6   the  life  of  a  City,  is  Polity:'  The  Church  is  the  Houfeof  the  Living  God;  and  what 
 riorum  forq;  houfe  can  there  be  without  fome  order  for  the  government  of  it?  In  the  Royal  Houfe 
 ""irloio"'1  '  0<[  a  P"Pce5  tDere  mu^  be  Officers  for  Government,  fuch  as  not  any  Servant  in  the 
 vium  finiendae  Houfe  but  the  Prince,  whole  the  Houfe  is,fhall  judge  convenient :  So  the  Houfe  of  God 
 iictis?  nemo-  1TUjfl.  ^^g  Orders  for  the  Government  of  it,  fuch  as  not  any  of  the  Houfhold,  but 
 difix  chiifti  God  himfelf  hath  appointed.     It  cannot  ftand  with  the  Love  and  Wifdom  of  God,  to 
 ana  pruviiit,  leave  fuch  Order  untaken,  as  is  neceflary  for  the  due  Government  of  his  Church.    The 
 oi  Impairs   numbers,  degrees,  orders,  and  attire  of  Solomons  fervants,  did  fhew  his  Wifdom; 
 fed  quj,n  a  '  therefore  he  which  is  greater  then  Solomon,  hath  not  failed  to  leave  in  his  Houfe  fuch 
 ]L>CU'N°ma"    Orders  for  Government  thereof,  as  mayferve  to  be  as  a  Looking-glafs  for  his  provi- 
 ciyitatib.  fJij  dence,  care,  ,ond  wifdom  to  befeen  in.     That  little  fpark  of  the  Light  of  Nature  which 
 profpedtum     remaineth  in  us,  may  ferve  us  for  the  affaii  s  of  this  life :   But  as  in  all  other  Matters  con- 
 Ecdefiaft.       cerning  the  Kingdom  of  Heaven,  fo  principally  in  this  which  concerneth  the  very  Go- 
 D.fcip.  vernment  of  that  Kingdom,  needful  it  is  we  mould  be  taught  of  God,     Aslongas  Men 
 
 are  perfwaded  of  any  Order,  that  it  is  onelj  of  Men,  they  prefume  of  their  own  under  (landing, 
 and  they  think  todevife  another,  not  onely  as  good,    hut  better  then  that  which  they  have 
 received.     By  fever  ity  of  punifhment ,  this  prefumption  and  curio fity  may  be  refrained. 
 But  that  cannot  work  fuch  chearful  obedience  as  is  yielded,  where  the  Conjciencehath  re- 
 flect to  God  as  the  Author  of  Laws  and  Orders.     This  was  it  which  countenanced  ths 
 Laws  of  Mofes  ,  made  concerning  outward  Polity  for-  the  Adminiflration  of  holy  things. 
 The  like  fome  Law-givers  of  the  Heathens  did  pretend,  but  filjly  ;  yetwijely  decerning 
 the  ufe  of  this  perfwafion.     For  the  better  obedience  fake  therefore  it  was  expedient  r  that 
 God  jhouldbe  Author  of  the  Polity  of-  his  Church.     But  to  what  ijjue  doth  all  this  come  ?   A 
 man  would  think  that  they  which  holdout  with  fuch  difcourfes,  were  of  nothing  more  fully 
 perfwaded  then  ef  this,  That  the  Scripture  hath  fet  down  acompleat Form  of  Church  Polity, 
 Univerfal,  Perpetual,  altogether  Unchangeable.     For  fo  it  would  follow,  if  thepremifes 
 were  found  and  ftrong  to  fuch  effect  as  is  pretended.     Notwithftanding,  they  which 
 have  thus  formally  maintained  Argument  in  defence  of  the  firftoveriight,  are  by  the 
 very  evidence  of  Truth;,  themfelves  conftrained  to  make  this  in  effect  their  conclujion, 
 That  the  Scripture  of  God  hath  many  things  concerning  Church  Polity ;  that  of  thofe 
 many,  fome  are  of  greater  weight,  fome  of  lefs  •,  that  what  hath  been  urged  as  touch- 
 .  ing  Immutability  of  Laws,  it  extendeth  in  Truth  no  further  then  onely  to  Laws  where- 
 in things  of  greater  moment  are  prefcribed.     Now  thefe  things  of  greater  moment, 
 The  Defence  what  aie  they  ?     Forfooth,  Doctors,  Paflors ,  Lay- Elders,   hldcrflnps  compounded  of 
 nifters  aqal'nft  ^c  t^rec  ''  Synods,  confining  of  many  FJderfbips,  Deacons,  Women  Church- fervants, 
 Dr.  Bridges,    or  Widows  ;  free  confent  of  the  people  unto  actions  of  great  eft  moment,  after  they  be  by 
 J  33-  Churches  or  Synods  orderly  rcfolved.     All  this  Form  of  Polity  (if  yet  we  may  term  that  a 
 
 form  of  building,  when  men  have  laid  a  few  Rafters  together,  and  thofe  not  all  of  the 
 ibundeft  neither)  but  howfoever,  all  this.  Form  they  conclude  is  prefcribed  in  fuch 
 Tort,  that  to  adde  to  it  any  thing  as  of  like  importance  (for  fo  I  think  they  mean)  or  to 
 .abrogate  of  it  any  thing  at  all,  is  unlawful.  In  which  refolution,  if  they  will  firmly 
 and  conftantly  peifift,  I  fee  not  but  that  concerning  the  points  which  hitherto  have 
 been  difputed  or,  they  muft  agree,  that  they  have  molefted  the  Church  with  needlefs 
 oppofition;  and  henceforward,  as  we  faid  before,  betake  themfelves  wholly  unto  the 
 tryal  of  particulars ,  whether  every  of  thofe  things  which  they  efleem  as  principal, 
 
 be 
 
EcclefiaWical  Polity,  m 
 
 be  either  fo  efteemed  of,-  or  at  all  eftablifhed  for  perpetuity  in  holy  Scripture  •  and 
 whether  any  particular  thing  in  our  Church  Polity  be  received  other  then  the  Scrip- 
 ture allovveth  of,  either  in  greater  things,  orinfmaller.     The  Matters  wherein  Church 
 Polity  is  converfant ,   are  the  Publick  Religious  Duties  of  the  Church,  as  the  Ad- 
 ministration of  the  Word  and  Sacraments,  Prayers,  Spiritual  Cenfures,  and  the  like. 
 To  thefe  the  Church  ftandeth  always  bound.     Laws  of  Polity,  are  Laws  which  ap- 
 point in  what  manner  thefe  duties  fhall  be  performed.     In  performance  whereof,  be- 
 caufe  all  that  are  of  the  Church  cannot  joyntly  and  equally  work,  the  fiirft  thing  in 
 Polity  required,  is,  A  difference  of  Perfons  in  the  Church,  without  which  difference 
 thofe  Functions  cannot  in  orderly' fort  be  executed.     Hereupon  we  hold,  That  Gods 
 Clergy  are  a  State,  which  hath  been  and  will  be,  as  long  as  there  is  a  Church  upon 
 Earth,  neceffarily  by  the  plain  Word  of  God  himfelf  •  a  State  whereunto  the  reft  of 
 Gods  people  muft  be  fubject  ,   as  touching  things  that  appertain  to  their  Souls 
 health.     For  where  Polity  is,  it  cannot  but  appoint  fome  to  be  Leaders  of  others, 
 and  fome  to  be  led  by  others.     //  the  blinde  lead  the  blinde,  they  both  penfh.     It  is  Luk.6. 39. 
 with  the  Clergy,  if  their  perfons  be  refpected,  even  as  it  is  with  other  men-,  their 
 quality  many  times  far  beneath  that  which  the  dignity  of  their  place  requireth. 
 Howbeit,  according  to  the  Order  of  Polity,  they  being  The  lights  of  the  World,  others  M»tch.$.  14. 
 (though  better  and  wifer)  muft  that  way  be  fubjecl  unto  them.     Again,  for  as  much 
 as  where  the  Clergy  are  any  great  multitude ,    order  doth  neceffarily  require  that  by 
 degrees  they  be  diftinguifhed  •,  we  hold,  there  have  ever  been,  and  ever  ought  to  be  in 
 fuch  cafe,  atleaftwife,  two  forts  of  Ecclefiaftical  Perfons,  the  one  fubordinate  unto 
 the  other  5  as  to  theApoftlesin  the  beginning,  and  to  the  Bifhops  always  fince,  we 
 finde  plainly  both  in  Scripture,  and  in  all  Ecclefiaftical  Records,  other  Minifteis  of 
 the  Word  and  Sacraments  have  been.    Moreover,  it  cannot  enter  into  any  Mans 
 conceit  to  think  it  lawful,   that  every  man  which  lifteth,   mould  take  upon  him 
 charge  in  the  Church  ;    and  therefore  afolemn  admittance  is  of  fuch  neceffity,  that 
 without  it  there  can  be  no  Church  Polity.     A  number  of  Particularities  there  are, 
 which  make  for  the  more  convenient  Being  of  thefe  Principal  and  Perpetual  parts  in 
 Ecclefiaftical  Polity ,    but  yet  are  not  of  fuch  conftant  ufe  and  neceffity  in  Gods 
 Church.     Of  this  kinde  are,  times  and  places  appointed  for  the  Exercifeof  Religion ; 
 Specialties  belonging  to  the  Publick  Solemnity  of  the  Word ,   the  Sacraments  and 
 Prayer  •,  the  Enlargement  or  Abridgement  of  Functions  Minifterial,,  depending  upon 
 thofe  two  Principals  beforementioned.     To  conclude ,    even  whatfoever  doth  by 
 way  of  Formality  and  Circumftance  concern  any  Publick  Action  of  the  Church. 
 Now  although  that  which  the  Scripture  hath  of  things  in  the  former  kinde  be  for 
 ever  permanent  5  yet  in  the  latter,  both  much  of  that  which  the  Scripture  teacheth, 
 is.  not  always  needful  •,  and  much  the  Church  of  God  fhall  always  need  which  the 
 Scripture  teachethnot.     So  as  the  Form  of  Polity  by  them  fet  down  for  perpetuity, 
 is  three  ways  faulty.     Faulty  in  omitting  fome  things  which  in  Scripture  are  of 
 that  nature,  as  namely,  the  difference  that  ought  to  be  of  Paftors,  when  they  grow 
 tfrany  great  multitude:  Faulty  in  requiring  Doctors,  Deacons,  Widows,  and  fuch 
 like,  as  things  of  perpetual  neceffity  by  the  Law  of  God ,  which  in  Truth  are  no- 
 thing lefs:  Faulty  alfo  in  urging  fome  things  by  Scripture  Immutable  -.,  as  their  Lay- 
 Elders,  which  the  Scripture  neither  maketh  Immutable,  nor  at  allteacheth,  for  any 
 thing  either  we  can  as  yet  finde,  or  they  have  hitherto  been  able  to  prove.     But  hereof 
 more  in  the  Books  that  follow.    As  for  thofe  marvellous  Difcourfes,  whereby  they 
 adventure  to  argue ,    That  God  muft  needs  have  done  the  thing  which  they  imagine 
 was  to  be  done  :    I  muft  confefs,  I  have  often  wondred  at  their  exceeding  boldnefs 
 herein.     When  thequeftion  is,  Whether  God  have  delivered  in  Scripture  (as  they 
 affirm  he  hath)  a  compleat  particular  Immutable  Form  of  Church  Polity  5  why 
 take  they  that  other,  both  prefumptuous  and  fuperfluous  labor,  to  prove  he  fhould 
 have  done  it  •,   there  being  no  way  in  this  cafe  to  prove  the  Deed  of  God,  faving 
 onely  by  producing  that  evidence  wherein  he  hath  done  it?  But  if  therebe  no  fuch 
 thing  apparent  upon  Record,  they  do  as  if  one  fhould  demand  a  Legacy  by  force  and 
 vertue  of  fome  Written  Teftament,  wherein  there  being  no  fuch  thing  fpecified,  he 
 pleadeth,  That  there  it  muft  needs  be,  and  bringeth  arguments  from  the  love  or  good 
 will  which  always  the  Teftator  bore  him,  imagining,  that  thefe  or  the  like  proofs  will 
 
 convicl 
 
o4  The  Third  "BooJ^  of,  &€. 
 
 convid;  a  Teftament  to  have  that  in  it,  which  other  men  can  no  where  by  reading  finde„ 
 In  matters  which  concern  the  Actions  of  God,  the  moft  dutiful  way  on  our  part,  is  to 
 fearch  what  God  hath  done,  and  with  meeknefs  to  admire  that,  rather  then  to  difpute 
 what  he  in  congruity  of  Reafon  ought  to  do.  The  ways  which  he  hath  whereby  to  do  all 
 thin°s  for  the  greateft  good  of  his  Church  ,  are  more  in  number  then  we  can  fearch, 
 oth^r  in  Nature,  then  that  we  fhould  prefume  to  determine  which  of  many  mould  be 
 the  fitteft  for  him  to  chufe,  till  fuch  time  as  we  fee  he  hath  chofen  of  many  fome  one  ; 
 which  one,  we  then  may  boldly  conclude  to  be  the  fitteft,  becaufe  he  hath  taken  it  be- 
 fore the  reft.    Whenwedootherwife,  furely  we  exceed  our  bounds  $  who,  and  where 
 we  are,  we  forget.   And  therefore  needful  it  is,  that  our  Pride  in  fuch  cafes  be  contrould, 
 and  our  Difputes  beaten  back  with  thofe  Demands  of  the  blefled  Apoftle,  How  un- 
 (earchable  are  his  judgments,  and  his  Ways  fafi  finding  out  ?  Who  hath  known  the  Minde 
 5     of  the  Lord,  or  who  was  his  Councilor? 
 
 OF 
 
9$ 
 
 OF   THE 
 
 LAW 
 
 OF 
 
 Ecclefiaftical  Polity. 
 
 Book    I  V- 
 
 Concerning  their  Third AffertionfThat  our  Form  of  Church-* 
 Tolitie  is  corrupted  with  Topi/b  Orders,  "Rites;  and  Cere~ 
 monies ,  hanifhed  out  of  certain  Reformed  Churches, 
 yphoje  example  therein  we  ought  to  have  followed. 
 
 The  Matter  contained  in  this  Fourth  Book. 
 
 HOw  "rent  ufe  Ceremonies  have  in  the  Church. 
 
 3. 
 
 The  Pir ft  thing  they  blame  in  the  kinde  of  our  Ceremonies,  is,  that  we  have  not  in  them  an- 
 cient Apuftolical  Jimplicity,  but  a  greater  pomp  and  ftatchnefs. 
 The  fecond, that  fo  many  of  them  are  the  fame  which  the  Church  of  Rome  ufeth;  and  the  Reafons 
 ■which  they  bring  to  prove  them  for  that  caufe  blame-worthy. 
 
 4.  How  When  they  go  about  to  expound  what  Pupifh  Ceremonies  they  mean,  they  contradiil  their  own 
 
 Arguments  againfl  Popijh  Ceremonies. 
 
 5.  An  Anfwerto  the  Argument,  whereby  they  would  prove  ,  that  jith  we  allow  the  cuftoms  if  our 
 
 Fathers  to  be  followed,  we  therefore  may  not  allow  fuch  cuftoms  as  the  Church  of  Rome  hath^ 
 bec.wfe  Wc  cannot  account  of  them  which  are  in  that  Church  as  of  our  Fathers. 
 
 6-  To  their  Allegation,  that  the  courfe  of  Gods  own  wifdom  doth  make  againfl  our  conformity  with 
 the  Church  of  Rome  in  fuch  things. 
 
 •j  -To  the  example  of  the  tldeft  Church  which  they  bring  for  the  fame  purpofe. 
 
 8.  That  it  is  not  our  bt ft  Politic  (as  they  pretend  it  is)  for  tftab/i/hment  of  found  Religion,  to  have 
 
 in  thife  things  no  agreement  with  the  Church  of  Rome  being  unfound. 
 
 9.  That,  neither  the  Papifts  upbraiding  us  as  fumified  out  of  their  ft  ore,  nor  any  hope  which  in  that 
 
 refpefl  they  are  f aid  to  conceive,  doth  make  any  more  againfl  our  Ceremonies  then  the  former 
 Allegations  have  done. 
 
 The  grief  which  they  fay,  godly  Brethren  conceive,  at  fuch  Ceremonies  as  we  haV?  common 
 with  the  Church  of  Rome. 
 
 The  third  thing,  for  which  they  reprove  a  great  part  of  our  Ceremonies,  is,  for  that  at  we  have 
 them  from  the  Church  of  Rome,/»  that  Church  had  them  from  the  Jews. 
 The  fourth,  for  that  fundry  of  them  have  been  (they  fay)  abuftd  unto.  Idolatry,  and  are  by 
 that  mean  become  fcandalom. 
 13.  The  fifth,  for  that  we  retain  them  ftill,  notwithftand'mg  thi  example  of  certain  Churches  re- 
 formed before  its,  which  have  caft  them  out. 
 
 JO 
 
 i] 
 
 12. 
 
$6  The  Fourth  'Bool^  of 
 
 14.  A  Declaration  of  the  preceedings  of  the  Church  of  England,  for  the  eftablijhmtxt  of  things 
 at  they  are.  » 
 
 How  great  uc  @tijti0£$Z^&8fy)^ch  was  the  ancient  fimplicity  and  foftnefs  of  fpirit,  which  fome- 
 Cercmonics  j»fnjg^^S^  jif  times  prevailed  in  the  World,  that  they  whole  words  were  even 
 ciurch.thc     llllvv  X^y-f^  as  °racles  amongft  men ,  feemed  evermore  loth  to  give  fen- 
 
 tence  againft  any  thing  publiquely  received  in  the  Church  of 
 God ,  except  it  were  wonderful  apparently  evil ;  for  that  they 
 did  not  fo  much  encline  to  that  feverity ,  which  delighteth  to" 
 reprove  the  lea  ft  things  it  feeth  amifs-,  as  to  that  Charity ,  which 
 is  unwilling  to  behold  any  thing  that  duty  bindeth  it  to  reprove.     The  ftate  of 
 this  prefent  Age ,  wherein  Zeal  hath  drowned  Charity,  and  Skill  Meeknefs,  will 
 not  now  fufler  any  man  to  marvel ,  whatfoever  he  mall  hear  reproved,  by  whomfoever. 
 Thofe  Rites  and  Ceremonies  of  the  Church  therefore,  which  are  the  felf-fame 
 now,  that  they  were*,  when  Holy  and  Vertuous  men  maintained  them  againft  pio- 
 fane  and  deriding  Adversaries,  her  own  children  have  at  this  dayindenfion.     Whe- 
 ther juftly  or  no,  it  mall  then  appear,  when  all  things  are  heard,  which  they  have 
 to  alledge  againft  the  outward  received  Orders  of  this  Church.     Which  inafmuch 
 Matth.  23. 2-.  as  themfelves  do  compare  unto  Mint  and  Cummin,  granting  them  to  be  no  part  of 
 The  Doftrine  thofe  things,  which  in  the  matter  of  Polity  are  weightier,  we  hope  that  for  fmall 
 oft1ifchuiche  things  tneir  ftrife  w'^  neither  be  earneft  nor  long.     The  fifting  of  that  which  is  ob- 
 as  the  weigh- '  je<5ted  againft  the  Orders  of  the  Church  in  particular ,  doth  not  belong  unto  this 
 tieft  things,   place#     Here  we  are  to  difcufs  onely  thofe  general  exceptions,  which  have  beeri 
 ally  to  be  icok".  taken  at  any  time  againft  them.     Firft,  therefore  to  the  end  that  their  nature  and  ufe,. 
 «d  unto :  but  whereunto  they  ferve  may  plainly  appear ,  and  fo  afterwards  their  quality  the  bet- 
 nies  ah-"™0"  ter  be  difcerned ;  we  are  to  note,  that  in  eveiy  grand  or  main  publique  duty,  which 
 Mint  2w\  cum-  God  requireth  at  the  hands  of  his  Church  ,  there  is,  beftdes  that  matter  and  form 
 w/n  ought  not  wherein  the  eflence  thereof  confifteth,  a  certain  outward  fafbion,  whereby  the  fame 
 ed. e  '  is  in  decent  fort  adminiftred.     The  fubftance  of  all  religious  actions  is  delivered  from 
 
 T.c.13.}.  171.  God  himfelf  in  few  words.  For  example  fake  in  the  Sacraments,  Unto  the  Element 
 let  the  Word  be  added  ■■,  and  they  both  do  make  a  Sacrament,  faith  S.  Auguftine.  Bap- 
 tifm  is  given  by  the  Element  of  Water ,  and  that  prefcript  form  of  words,  which 
 the  Church  of  Chrift  doth  ufe  h  the  Sacrament  of  the  Body  and  Blood  of  Chrift 
 is  adminiftred  in  the  Elements  of  Bread  and  Wine,  if  thofe  myftical  words  be  added. 
 thereunto.  But  the  due  and  decent  form  of  adminiftring  thofe  holy  Sacraments,  doth 
 require  a  great  deal  more.  The  end  which  is  aimed  at  in  fetting  down  the  outward 
 form  of  all  religious  a&ions,  is  the  edification  of  the  Church.  Now  men  aie  edified, 
 when  either  their  underftanding  is  taught  fomewhat  whereof  in  fuch  actions  it  beho- 
 veth  allmentoconfider,  or  when  their  hearts  are  moved  with  any  affection  fuitable 
 thereunto  %  when  their  mindesareinany  fort  ftiired  up  unto  that  reverence,  devotion, 
 attention,  and  due  regard,  which  in  thofe  cafes  feemeth  requifite.  Becaufe  therefore 
 unto  this  purpofe  not  onely  fpeech ,  but  fundry  fenfible  means  befides  have  always 
 been  thought  neceftary,  and  efpecially  thofe  means  which  being  objed  to  the  eye , 
 the  livelieft  and  themoft  apprehenfive  fenfe  of  all  other,  have  in  that  refpecl  feem- 
 ed the  fitteft  to  make  a  deep  and  ftrong  impreflion  •,  from  hence  have  rifen  not  only 
 a  number  of  Prayers,  Readings,  Queftionings,  Exhortings ,  but  even  of  vifible  figns 
 alfo,  which  being  ufed  in  perfomance  of  holy  actions,  are  undoubtedly  moft  effectual 
 to  open  fuch  matter,  as  men  when  they  know  and  remember  carefully,  muft  needs 
 be  a  great  deal  the  better  informed  to  what  efted  fuch  duties  ferve.  We  muft  not 
 think  but  that  there  isfome  ground  of  Reafon  even  in  Nature,  whereby  it  cometh  to 
 pafs,  that  no  Nation  under  Heaven  either  doth  or  ever  did  fufter  publike  actions 
 which  are  of  weight,  whether  they  be  Civil  and  Temporal,  or  elfe  Spiritual  and  Sa- 
 cred, to  pafs  without  fome  vifible  folemnity  :  The  very  ftrangenefs  whereof,  and 
 difference  from  that  which  is  common  doth  caufe  Popular  eyes  to  obferve  and  to 
 mark  the  fame.  Words,  both  becaufe  they  are  common,  and  do  not  fo  ftrongly 
 move  the  phanfie  of  man,  are  for  the  moft  part  but  flightly  heard  -7  and  therefore 
 with  Angular  wifdotn  it  hath  been  provided,  that  the  deeds  of  men  which  are  made 
 
 in 
 
EcclejidHical  Tolity.  py 
 
 in  the  prefence  of  Witneffes,'fhould  pafs  not  only  with  words,  but  alfo  with  certain  fen- 
 fible  a&ions,  the  memory  whereof  is  far  more  eafie  and  durable  then  the  memory  of 
 fpeech  can  be.     The  things  which  fo  long  experience  of  all  Ages  hath  confirmed  and 
 made  profitable,  let  not  us  prefume  to  condemn  as  follies  and  toys,  becaufe  we  fometimes- 
 know  not  the  caufe  and  reafon  of  them.  A  wit  difpofed  to  fcorn  whatfoever  it  doth 
 not  conceive,  might  ask  wherefore  Abraham  mould  fay  to  his  fervant ,  Put  thy  hand 
 under  my  thigh,  and /wear  :  was  it  not  fufficient  for  his  fervant  to  mew  the  Religion  of  Gen" *4' 2' 
 an  Oath,  by  naming  the  Lord  God  of  Heaven  and  Earth,  unlefs  that  ftrange  Ceremony 
 were  added  i  In  Contracts,  Eargains  and  Conveyances,  a  mans  word  is  a  token  fufficient 
 to  exprefs  his  will .  Yet  this  was  the  ancient  manner  in  Israel  concerning  redeeming  and  ex-  Ruth  4.  7. 
 changing,  to  eftablifh  all  things ;  A  man  did  pluck  offhisfhoo,  and  gave  it  to  his  neighbour  5 
 and  this  was  a  fure  tvitnejs  in  ifrael.  Amongftthe  Romans  in  their  making  of  a  Bond- 
 man free ,  was  it  not  wondred  wherefore  fo  great  a  do  fhould  be  made  •?  The  Mafter  to 
 prefent  his  Slave  in  fome  Court,  to  take  him  by  the  hand,  and  not  only  to  fay  in  the  hear- 
 ing of  the  publike  Magiftrate,  I  will  that  this  man  become  free  •,  but  after  thefe  folemn 
 words  uttered,  to  ftrike  him  on  the  cheek,  to  turn  him  round,  the  hair  of  his  head  to  be 
 fhaved  off,  the  Magiftrate  to  touch  him  thrice  with  a  rod,  in  the  end  a  cap  and  a  white 
 garment  to  be  given  him :  To  what  purpofe  all  this  circumftance  i  Among  the  Hebrews 
 how  ftrange  and  in  outward  appearance  almoft  againft  reafon,  that  he  which  was  minded  Exod.  21.6, 
 to  make  himfelf  a  perpetual  fervant,  fhould  not  only  teftifie  fo  much  in  the  prefence  of 
 the  Judge,  but  for  avifible  token  thereof  havealfo  his  ear  bored  thorow  with  an  awl  i 
 It  were  an  infinite  labour  to  profecute  thefe  things  fo  far  as  they  might  be  exemplified 
 both  in  Civil  and  Religious  actions.  For  in  both  they  have  their  neceflary  ufe  and  force, 
 (a)  Thefe  fenfible  things  which  Relfgion  hath  allowed,  are  resemblances  framed  according 
 to  things  [piritually  under  flood,  whereunto  they  [erve  as  a  hand to  lead,  and a  way to  direcJ.  W  Vt°»yf-  h 
 And  whereas  it  may  peradventure  be  obje<fted,that  to  add  to  Religious  duties,fuch  Rites  u  \j.b  £i2m- 
 and  Ceremonies  as  are  fignificant,  is  to  inftitute  new  Sacraments :  fure  I  am  they  will  not  "»<  <s? *   & 
 fay,  that  Numa  Pompilius  did  ordain  a  Sacrament ;  a  fignificant  Ceremony  he  did  ordain,  IT^L*™W 
 in  commanding  the  Vneds(b)to  execute  the  work  of  their  Divine  Service  with  their  hands  eio-ns,  ;*/e*- 
 as  far  as  tothe  fingers  covered ;  thereby  fignifying  that  fidelity  mufl  be  defended,  and  that  ^r^/f <0 
 mens  right'hands  are  the  [acred  [eat  thereof.  Again,  we  are  alfo  to  put  them  in  minde ,  Mum  ad  d\g\- 
 that  themfelves  do  not  hold  all  fignificant  Ceremonies,  for  Sacraments,inafmuch  as  Im-  ns  ifoinvolu. 
 pofition  of  hands  they  deny  to  be  a  Sacrament,  and  yet  they  give  thereunto  a  forcible  /«""  J^Jjj£ 
 fignification.     For  concerning  it  their  words  are  thefe,  ( c )  The  party  ordained  by  this  ce-  cmtesfidem  m- 
 remony,was  put  in  minde  of  his  [eparation  to  the  work  o[ the  Lord,  that  remembring  him-  ^"'^^f/^J 
 felftobetaken  as  it  were  with  the  hand  of  God  from  amongft  others,  this  might  teach  him  indtxnis  fa- 
 not  to  account  himfelf now  his  own,  nor  to  do  what  himfelf  Ujleth;  but  to  confidcr  that  God  Cralim  ffi/r 
 hath  [et  him  about  a  work,  which  if  hewilldifcharge  and  accomplijh,  he  may  at  the  hands  of  f„i  5l- 
 God  a([ure  himfelf  of  reward;  and,  if  otherwise,  of  revenge.  Touching  fignificant  Cere- 
 monies, fome  of  them  are  Sacraments,fome  as  Sacaments  onely.  Sacraments  are  thofe,  F0/.32. 
 which  are  figns  and  tokens  of  fome  general  promifed  grace,  which  always  really  defcend- 
 eth  from  God  unto  the  foul  that  duly  receiveth  them :  Other  fignificant  tokens  are  on  - 
 ly  as  Sacraments,  yet  no  Sacraments :  Which  is  not  our  diftinction,  but  theirs.    For  con- 
 cerning the  Apoftles  Impofition  of  hands,  thefe  are  their  own  words.  Magnum  fignum 
 hoc  &  quafi  Sacr amentum  ufurparunt  •,  They  ufed  this  fign,or  as  it  were  Sacrament. 
 
 Concerning  Rites  and  Ceremonies,  there  may  be  fault,  either  in  thekindeor  in,  ^b^'"* 
 the  numberand  multitude  of  them.  The  Firft  thing  blamed  about  the  kinde  of  ours,is,  the  kin.de  of 
 That  in  many  things  we  have  departed  from  the  ancient  fimplicity  of  Chnftand  his  °Vr  Cercrn°- 
 Apoftles-,  we  have  imbraced  more  outward  ftatelinefs,  we  have  thofe  Orders  in  the  ex-  ""haw 
 
 it  net 
 
 ercifeof  Religion,which  they  whobeft  pleafed  God,  and  ferved  him  moft  devoutly  in  them  and- 
 never  had.  For  it  is  out  of  doubt,  that  the  firft  ftate  of  things  was  beft,  that  in  the  prime  gJildSJtal 
 of  Chriftian  Religion  faith  was  foundeft,  the  Scriptures  of  God  were  then  beft  under-  a' greater' 
 flood  by  all  men,  all  parts  of  godlinefs  did  then  moft  abound;  and  therefore  it  muft  needs  J*™,?ne"sn Jj 
 follow,  that  Cuftoms,  Laws,  and  Ordinances  devifed  fince,  are  not  fo  good  for  the  EJkf.difc.  & 
 Church  of  Chrift,  but  the  beft  way  is  to  cut  off  later  inventions,  and  to  reduce  things  r.c./.$.j>.i8i. 
 unto  the  ancient  ftate  wherein  at  the  firft  they  were.  Which  Rule  or  Canon  we  hold  to 
 be  either  uncertain,  oratleaft  wife  unfufficient,  if  not  both.  For  in  cafe  it  be  certain, 
 hard  it  cannot  be  for  them  to  fhew  us,  where  we  mall  find  it  fo  exactly  fet  down,  that 
 
 R  2  we 
 
-'  ■  1  '  ~— ■*  "-'■ 
 
 pg  The  Fourth  cBoc{  of 
 
 we  may  fay  without  all  controverfie ,  Tbefe  were  the  Orders  of  the  Apefllcs  limes ,  tkfc 
 wholly  'and  onelj  j  neither  fewer  nor  more  then  tbefe.     True  it  is  that  many  things  of 
 this  nature  be  alluded  unto,  yea  many  things  declared,  and  many  things  neceffarily 
 collected  out  of  the  Apoftles  writings.     But  is  it  neceffary  that  all  the  Orders  of  the 
 Church  which  were  then  in  ufe,  fhould  be  contained  in  their  Books  1  Surely  no.     For 
 if  the  tenor  of  their  Writings  be  well  obferved,  it  lliall  unto  any  man  eafily  appear, 
 that  no  more  of  them  are  there  touched,  then  were  needfull  to  be  fpoken  of  fometimes 
 by  one  occafion,  and  fometimes  by  another.  Will  they  allow  then  of  any  other  Records 
 betides:"  Well  allured  I  am  they  aie  far  enough  from  acknowledging  that  the  Church 
 ought  to  keep  any  thing  as  Apoftolical ,  which  is  not  found  in  the  Apoftles  Writings, 
 in  what  other  Records  foever  it  be  found.    And  therefore  whereas  St.  Augufiine  affirm- 
 eth,  that  thofe  things  which  the  whole  Church  of  Chrift  doth  hold,  may  well  be 
 r^.-j.debapt.  thought  to  be  Apoftolical ,  although  they  be  not  found  written;  this  his  judgement 
 rtntr*Donatiji.  tney  utterly  condemn.     Iwill  nothereftand  in  defenceofS.  Augufttnes opinion ,  which 
 r.c!'l'.tfp!y.  is,  that  fuch  things  are  indeed  Apoftolical;   but  yet  with  this  exception,  unlefsthe 
 ;    Decree  of  fome  General  Councel  have  haply  caufed  them  to  be  received  :  forofPofi- 
 T  tive  Laws  and  Orders  received  throughout  the  whole Chriftian world,  S.  Augnflme 
 good  judge-    could  imagine  no  other  Fountain  fave  thefe  two.     But  to  let  pafs  S.  Angnftine ,  they 
 ESm*  fa?  wn0  condemn  him  herein ,  muft  needs  confefs  it  a  very  uncertain  thing  what  the  Orders 
 lethings     of  the  Church  were  in  the  Apoftles  times,  feeiog  the  Scriptures  doe  not  mention 
 commanded    ^m  2\\  ^  ancj  otnei.  Records  thereof  befides  they  utterly  rejecl.    So  that  in  tying  the 
 ate  noMn'ciie  Church  to  the  Orders  of  the  Apoftles  times ,  they  tye  it  to  a  marvellous  uncertain  rule; 
 ;criuture;and  uniefs  they  require  the  obfervation  of  no  Orders  but  only  thofe  which  are  known  to 
 iSuffcient  be  Apoftolical  by  the  Apoftles  own  Writings.     But  then  is  not  this  their  rule  of  fuch 
 Dottnrx  fon-  fufftciency,  that  we  fhould  ufe  it  as  a  touchftone  to  try  the  Orders  of  the  Church  by 
 tamed  m  Sen-  £Qr  ever  •  Qur  enc}  ought  always  to  be  the  fame;  our  ways  and  means  thereunto  not 
 b'"wc  Zfybc  fo.     The  glory  of  God ,  and  the  good  of  the  Church  was  the  thing  which  the  Apoftles 
 raved,  f  ( r  ail  a[met]  at  ?  ant{  therefore  ought  to  be  the  mark  whereat  we  alfo  level.     But  feeing  thofe 
 dlmcntT  of"  R^es  and  Orders  may  be  at  one  time  more ,  which  at  another  arelefs  available  unto 
 Go.vandof    that  purpofe  :what  reafon  is  there  in  thefe  things  to  urge  the  ftate  of  our  only  age, 
 '''enccdtuT'    as  a  pattern  for  all  to  follow  c"  It  is  not,  lam  right  fure,  their  meaning,  that  we  fhould. 
 forourfajva-   now  aflemble  our  People  to  ferve  God  in  clofe  and  fecret  Meetings ;  or  that  common 
 turn.  rtJfeij  Brooks  or  Rivers  (hould  be  ufed  for  places  of  Baptifm;  or  that  the  Eucharift  fhould 
 be  miniftred  after  meat;  or  that  the  cuftom  of  Church-feafting  fhould  be  renewed  :  or 
 that  ali  kind  of  (landing  provifion  for  the  Miniftry  fliould  be  utterly  taken  away,  and 
 their  Eftate  made  again  dependent  upon  the  voluntary  devotion  of  men.  In  thefe  things 
 they  eafily  perceive  how  unfit  that  were  for  the  prefent,  which  was  for  the  firft  Age 
 convenient  enough.     The  Faith,  Zeal,  and  Godlinefs  of  former  times  is  worthily  had 
 in  honour;  but  doth  this  prove  that  the  Orders  of  the  Church  of  Chrift  muft  be  full 
 the  felf-fame  with  theirs,  that  nothing  may  be  which  was  not  then,  or  that  nothing 
 which  then  was  may  lawfully  fince  have  ceafed  i  They  who  recall  the  Church  unto  that 
 which  was  at  the  firft ,  muft  neceffarily  fet  bounds  and  limits  unto  their  fpeeches.    If 
 any  thing  have  been  received  repugnant  unto  that  which  was  firft  delivered ,  the  firft 
 things  in  this  cafe  muft  ftand ,  the  laft  give  place  unto  them.     But  where  difference  is 
 without  repugnancy,  that  which  hath  been  can  be  no  prejudice  to  that  which  is.     Lee 
 the  ftate  of  the  People  of  God  when  they  were  in  the  Houfe  of  Bondage,  and  their 
 manner  of  ferving  God  in  a  ftrange  Land,  be  compared  with  that  which  Canaan  and 
 tferufalem  did  afford ,  and  who  feeth  not  what  huge  difference  there  was  between  them  ? 
 In  Egypt  it  maybe,  they  were  right  glad  to  take  fome  corner  of  a  poor  Cottage, 
 and  there  to  ferve  God  upon  their  knees,  peradventure  covered  in  duft  and  ftravv 
 fometimes.     Neither  were  they  therefore  the  lefs  accepted  of  God;  but  he  was  with 
 them  in  all  their  afflictions ,  and  at  the  Jength  by  working  of  their  admirable  deliverance, 
 did  telhrie  that  they  ferved  him  not  in  vain.     Notwithftanding  in  the  very  defert  they 
 are  no  fooner  poffeft  of  fome  little  thing  of  their  own,  but  a  Tabernacle  is  required 
 at  their  hands.     Being  planted  in  the  land  of  Canaan ,  and  having  David  to  be  their 
 King ,  when  the  Lord  had  given  him  reft  from  all  his  Enemies,  it  grieved  his  religious 
 mind  to  confider  the  growth  of  his  own  eftate  and  dignity ,  the  Affairs  of  Religion  con^ 
 ss.m.7.2.     tinning  ftill  in  the  former  manner  i  Behold,  nm  I  dwell  m  the  bonfe  of  Cedar  trees > 
 
 and 
 
EcckfasUcal  Tolity,  yy 
 
 and  the  Ark  of  God  remameth  (lill  within  Curtains.     What  he  did  putpofe ,  it  was 
 
 the  pleafure  of  God  that  Solomon his  Son  mould  perform,  and  perform  it  in  manner 
 
 fuitable  unto  their  prefent ,  not  tlftir  antient  eftate  and  condition.     For  which  caufe 
 
 Solomon  writeth  unto  the  K'm°  oiTyrus  :  The  Houfe  which  I build is  great  and  wonderful,  2  chron.  2. 5 
 
 for  great  is  our  God  above  all  gods.     Whereby  it  clearly  appearet  h,  that  the  Orders  or  the 
 
 Church  of  God  may  be  acceptable  unto  him,  as  well  being  framed  fuitable  to  the  great- 
 
 nefs  and  dignity  of  latter ,  as  when  they  keep  the  reverend  fimplicity  of  antienter  times. 
 
 Such  diffimilitude  therefore  between  us  and  the  Apoftles  of  Chrift,  in  the  order  of 
 
 fome  outward  things ,  is  no  argument  of  default. 
 
 3.  Yeas  but  we  have  framed  our  felves  to  the  cuftoms  of  the  Church  oF  Rome,  our  Or-  our  orders 
 ders  and  Ceremonies  are  Papiftical.     It  is  efpy  ed  that  our  Church- founders  were  not  fp-  ^  9frtmo' 
 careful  as  in  this  matter  they  ihould  have  been,  but  contented  themfelves  with fuch  mthufoaa- 
 difcipline  as  they  took  from  the  Church  of  Rome.    Their  Error  we  ought  to  reform  by  n? o!  t;-em 
 abolifbing  all  Popifh  Orders.     There  mull:  be  no  communion  nor  fellowship  with  Pa-  "hkh  ihfe 
 pifts,  neither  in  Doftrine  >  Ceremonies  ,  nor  Government.     It  is  not  enough  that  we  are  Church  0f 
 divided  from  the  Church  of  Rome  by  the  /ingle  wall  of  Doctrine,  retaining  as  we  do  part  ^mf^-h 
 of  their  Ceremonies,  and  almoft  their  whole  Government :  but  Government  or  Ceremo-  foi.ixr.cM. 
 nies,  or  whatfoever  it  be  which  is  Popifh,  away  with  it.  This  is  the  thing  they  require  in  '•'?•  l3l- 
 us,  the  uttterrelinquifliment  of  all  things  Popifh.  Wherein,  to  the  end  we  may  anfwer  r.  c'.Lupfi. 
 them  according  to  their  plain  direct  meaning,and  not  take  advantage  of  doubtful  fpeech, 
 whereby  Controverfies  grow  always  endlefs-,  their  main  Pofition  being  this,that  nothing 
 flwddbeplac'diu  theChurchfbut  whatGodinhis  word  hath  commando */,they  muff  of  necefli. 
 ty  hold  all  for  Popifh,which  the  Church  otRome  hath  over  &  befides  this.By  Popifh  Qr- 
 deis,Ceremonies,and  Government  they  muft  therfore  mean  in  every  of  thefe  fo  much,as 
 the  Church  oiRome  hath  embraced  without  commandment  of  Gods  word:fo  that  what- 
 foever fuch  thing  we  have,  if  the  Church  of  Rome  hath  it  alfo,  it  goeth  under  the  name 
 of  thofe  thing  that  are  Popifh,  yea,although  it  be  lawful,although  agreeable  to  the  word 
 ofGod.  For  fo  they  plainly  affirm,  faying :  Although  the  Forms  and  Ceremonies  which  they  r.  c.lib.i.f. 
 ( the  Church  of  Rome  )  ujed  were  not  unlawful,  and  that  they  contained  nothing  which  is  not  '  31- 
 agreeable  to  the  Word  of  God,  yet  notwithstanding  neither  the  Word  of  God,  nor  reafon,  nor  the 
 examples  of  the  elde(l  Churches, both  J-ewifh  and  Chriflian,do  permit  us  to  ufe  the  fame  Forms 
 and  Ceremonies, being  neither  commanded  ofGod,neitherfuch  as  there  may  not  as  good  as  they., 
 and  rather  better  be  cftablijhcd.     The  queftion  therefore  is  ,  whether  vv  e  may  follow  the 
 Church  oiRome  in  thofe  Orders,  Rites  and  Ceremonies,  wherein  we  do  not  think  them 
 blameable ,  or  elfe  ought  to  devife  others,  and  to  have  no  conformity  with  them,  no  not 
 fo  much  as  in  thefe  things  ?  In  this  fenfc  and  conftru&ion  therefore  as  they  affirm, 
 fo  we  deny,  that  whatfoever  is  Popifh  we  ought  to  abrogate.     Their  Arguments  to 
 prove  that  generally  all  Popifh  Orders  and  Ceremonies  ought  tobecleanabolifhed, 
 are  in  fum  thefe:  Firft,  whereas  we  allow the  judgment  of  S.  Auguftine,  that  touch-  T  „  , 
 ing  thofe  things  of  this  kind  which  are  not  commanded  or  forbidden  in  the  Scripture,  roe  are  to 
 observe  the  Cufiom  of  the  People  of  God ,  and  the  Decrees  of  our  Forefathers  :  how  can  we  re- 
 tain the  Cuftoms  and  Conflitutions  of  the  Papifis  in  fuch  things,  who  were  neither  the  People 
 of  God  nor  our  Forefathers  ?  Secondly,  although  the  Forms  and  Ceremonies  of  the  Church  of  r.c.Li.p  131. 
 Rome  were  not  unlawful ,  neither  did  contain  any  thing  which  is  not  agreeable  to  the  Word  of 
 God,  yet  neither  the  Word  of  God,  nor  the  example  of  the  eldeft  Churches  of  God,  nor  reafon, 
 do  permit  us  to  ufe  the  fame ,  they  being  Hereticks  and  fo  near  about  us,  and  their  Or- 
 ders being  neither  commandedof  God ,  not  yet  fuch,  butthat  as  good  or  rather  better  may  be 
 eft  abided.     It  is  again  {I  the  Word  of  God,  to  have  conformity  with  the  Church  of 'Rome 
 in  fuch  things  ,  as  appearet  h  ,  in  that  the  wifdom  of  God  hath  thought  it  a  good  way  to  keep  his 
 People  from  infection  of  Idolaty  and  Super  flit  ton  by  fevering  them  from  Idolaters  in  outward 
 Ceremonies ,  and  therefore  hath  forbidden  them  to  do  things  which  are  in  themfelves  very 
 lawful  10  be  done.     And  further,  whereas  the  Lord  was  careful  to  fever  them  by  Ceremonies 
 from  other  Nations  ,  yet  was  he  not  Jo  careful  to  fever  them  from  any  ,  as  from  the  Egyptian* 
 amongft  whom  they  lived,  and from  thofe  Nations  which  were  next  Neighbours  to  them ,  be- 
 caufe  from  them  was  the  greatest  fear  of  infection.  So  that  following  the  courfe  which  the 
 wildom  of  God  doth  teach,  it  were  more  fafefor  us  to  conform  our  indifferent  Ceremonies  to  T'cl-  l-P-Ii 2- 
 the  Turks  which  are  far  off,  then  t»  the  Papijls  which  are  [0  near.  Touching  the  example  of  the 
 eldefi  Churches  of  God  t.Mme  Councel  it  was  decreed,  that  chriflians  Jhould not  deck  their  ?J< 
 
 houfes 
 
ioo  The  Fourth  TSooh^  of 
 
 houses  with  Bay-leaves  andgreen  boughs ,  becaufe  the  Pagans  did  ufe  fo  to  do-,  andthat  they 
 fhould  not  reft  from  their  labours  thofe  days  that  the  Pagans  did,  that  they  flwuld  not  keep  the 
 Cm  A  frica.    Pft  day  °fe  ver1 mont^  as  *^  ^'    Anot^er  Couric'l  decreed  that  Chriflians  fhould  not  cele- 
 trt.vi"       brate  Feafls  on  the  Birth-day  es  of  the  Martyrs,  becaufe  it  was  the  manner  of  the  Heathen. 
 Lib.  de  idoiat.  0j  r^  fertullian  ,  better  is  the  Religion  of  the  Heathen  :  forthcyufenofolemnityofthe 
 mMnlhcfcaft  chrtfitans ,  neither  the  Lords  day,  neither  the  Pentecof ,  andif  they  knew  them, they  would 
 of  Eafkrday,  have  nothing  to  do  with  them  ■•  for  they  would  be  afraid  left  they  flwuld  feem  Chriflians  : 
 celebrated  in   yutm  are  not  afraidto  be  called  Heathens.     The  fameTenuWizn  would  not  have  Chriflians 
 ofowSavP    to  fit  after  they  had  payed,  becaufe  the  Idolaters  did fo.     Whereby  it  appear  eth ,  that  both 
 oursrefuire-    0j  parUCular  men  and  of  Counfels ,  in  making  or  abolifhing  of  Ceremonies ,  heed  had  been 
 fhTcame^  taken  that  the  Chriflians  flwuld  not  be  like  the  Idolaters  ,  no  not  in  thofe  things  which  of 
 termed  tlie      themfelvcs  are  mofl  indifferent  to  be  ufed  or  not  ufed.     The  fame  conformity  is  not  leffe  oppo- 
 tonis  day.      ^te  mt0  reafor!}firfl  inafmuch  as  contraries  mufl  be  cured  by  their  contraries, and  therefore  Po- 
 '  pery  being  Antichriflianity,  is  not  healed  but  by  e(labli/hment  of  Orders  thereunto  oppofite.The 
 way  to  bring  a  drunken  man  tofobriety ,  is  to  carry  him  as  far  from  excefs  of  drink  as  may 
 be.     To  recti  fie  a  crooked  (lick ,  we  bend  it  on  the  contrary  fide  ,  as  far  as  it  was  at  the  fir  (I 
 on  that  fide  from  whence  we  draw  it  :  and  fo  it  cometh  in  the  end  to  a  middle  between 
 both,  which  is  perfect  flraightnefs .     Utter  inconformity  therefore  with  the  Church  of  Rome 
 in  thefe  things  ,  is  the  be  ft  and  fur  eft  Policy  which  the  Church  can  ufe.     While  we  ufe  their 
 Ceremonies  ,  they  take  eccafion  to  blafpheme  ,  faying  that  our  Religion  cannot  (land by  itfelf, 
 ( a)  r  c.  1 3.    urilefs  it  lean  upon  the  flaff  of  their  Ceremonies,  (a)  They  hereby  conceive  great  hope  of  having 
 f' ' 78'  the  re  (I  of  their  Popery  in  the  end,  which  hope  caufeth  them  to  be  more  frozen  in  their  wicked- 
 
 nefs.     Neither  is  it  without  cauje  that  they  have  this  hope ,  confidering  that  which  M.  Bucer 
 noteth  upon  the  eighteenth  of  S .  M  atthew,  that  where  thefe  things  have  been  left,  Popery  hath 
 returned,  but  on  the  other  part ,  in  places  which  have  been  clean  fed of thefe  things ,  it  hath 
 (bjr.c./.j.    not  «et  been  feenthat  it  hath  had  any  entrance,     (b)  None  make  fuch  clamours  for thefe  Ce- 
 P' ' 19'  remonies,  as  the  Papifls,  and  thofe  whom  they  fuborn--,  a  manifefl  token  how  much  they  triumph 
 
 and  joy  in  thefe  things.    They  breedgrief 'of 'mindein  a  number  that  are  godly  minded,  and 
 have  Antichriflianity  in  fuch  dete  flat  ion  ,  that  their  minds  are  Martyred  with  the  very  fight 
 T-c-1 3-  h\   0f them  in  the  church.  Such  godly  Brethren  we  ought  not  thus  to  grieve  with  unpr  oft  able  Ce- 
 remonies,yea  Ceremonies  whereinthere  is  not  only  no  profit,  but  alfo  danger  of  great  hurt  that 
 
 may  ?rom  to  the  church  by  infection ,  which  Popifh  Ceremonies  are  means  to  breed.     This  in 
 
 effecl:  is  the  fum  and  fubftance  of  that  which  they  bring  by  way  of  oppofition  againft  thofe 
 Orders  which  we  have  common  with  the  Church  of  Rome-,  thefe  are  the  reafons  where- 
 with they  would  prove  our  Ceremonies  in  that  refpeft  worthy  of  blame. 
 
 4#  Before  we  anfwer  unto  thefe  things,  we  are  to  cut  ofTthat,  whereunto they 
 •he"  who  "from  whom  thefe  Objections  proceed,  do  oftentimes  fly  for  defence  and  fuccour,  when 
 blame  us  in  fa  force  ancj  ftiength  of  their  Argument  is  elided.  For  the  Ceremonies  in  ufe  amongft 
 wWeafon  us  5  beino  in   no  other  refped  retained  ,  faving 
 
 ev'iflcth  that  all  fuch  Ceremonies  are  not  robe  abolifhed,      onely    for   that   tO   retain   them  IS  tO  0U1' teeming, 
 
 '^^^^irJ^^JS^-S^S^    Sood  and  profitable,  yea  fo  profitable  and  fo  good, 
 
 nies,  the>r  meaning  is  of  Ceremonies  unprofitable,  or      &"  r  .     '-J     .      r.         ,  1 
 
 ceremonies,  inftead  whereof  as  good  or  better  may  be    that  if  we  had  either  limply  taken  them  clean  away, 
 devitd :  they  annot  hereby  get  out  of  the  bryari,  but     or  e\fe  rem0Ved  them  fo  as  to  place  in  their  (lead 
 
 contradict  and  gainfay  themlelvcs :  in  afmucn  as  tlieiru-  .  1      1    1  r  C        t   •  J  J  ■«. 
 
 fual  manner  is  to  prove,thit  Ceremonies  uncommanded       Others,    We  had  done  WOrle   :   the  plain  and  direct 
 
 in  the  church  of  God ,  and  yet  ufed  in  the  church  of    way  againft  us  herein  had  been  onely  to  prove  , 
 
 Rome,  are  for  this  very  caufe  unprofitable  10  us,  and  not        ,J      &  r     ■    /-« „„„„,„„:„„  „,.  .L0„™n„;,o  rn),00l,„ 
 
 fo  good  as  others  in  their  place  would  be.  that  all  fuch  Ceremonies  as  they  requue  to  be  abo- 
 
 lifhed ,  are  retained  by  us  to  the  hurt  of  the  Church, 
 or  with  leffe  benefit  then  the  abolishment  of  them  would  bring.  But  foraf- 
 much  as  they  faw  how  hardly  they  mould  be  able  to  perform  this  •,  they 
 took  a  more  compendious  way ,  traducing  the  Ceremonies  of  our  Church  un- 
 der the  name  of  being  Popilh.  The  caufe  why  this  way  feemed  better  unto 
 them ,  was ,  for  that  the  name  of  Popery  is  more  odious  then  very  Paganifm  a- 
 mongft  divers  of  the  more  fimple  fort  -,  fo  whatfoever  they  hear  named  Popifh , 
 they  prefently  conceive  deep  hatred  againft  it,  imagining  there  can  be  nothing  con- 
 tained in  that  name ,  but  needs  it  muft  be  exceeding  deteftable.  The  ears  of  the 
 People  they  have  therefore  filled  with  ftrong  clamours.  The  Church  of  England 
 is  fraught  with  Poptf])  Ceremonies  :  they  that  favour  the  caufe  of  Reformation,  ?naintain 
 nothing  but  the  fincerity  oftbcGofpelofJefatsCbiilt :  All fuch  as  tvitbfland them,  fight 
 
 for 
 
EccleJiaHical  'Polity.  I0I 
 
 for  the  Laws  of  his  (worn  enemy,  uphold  the  filthy  rehques  of  Antichrift  h  and  are  defen- 
 ders of  that  which  is  Popifo.     Thefe  are  the  notes  wherewith  are  drawn  from  the  hearts 
 of  the  multitude  fo  many  fighs ;  with  thefe  tunes  their  minds  are  exafperated  againft 
 the  lawful  Guides  and  Governours  of  their  fouls  •,  thefe  are  the  voices  that  fill  them 
 with  general  difcontentment,  as  though  the  bofom  of  that  famous  Church  wherein 
 they  live ,  were  more  noyfom  then  any  dungeon.     But  when  the  Authors  of  fo 
 fcandalous  incantations  are  examined  and  called  to  account,  how  can  they  juftifie  fuch 
 their  dealings  3  when  they  are  urged  direclly  to  anfwer,  whether  it  be  lawful  for  us  r  r , .  p  ,  •< 
 to  ufe  any  fuch  Ceremonies  as  the  Church' lof  Rome  ufeth,  although  the  fame  be  not  wimaVopen 
 commanded  in  the  Word  of  God 5  being  driven  to  fee  that  the  ufe  of  fome  fuch  Ce-  "™tr^.is  ir» 
 remonies  mufl  of  neceffitybe  granted  lawful,  they  go  about  to  make  us  believe  that  of  owprincj: 
 they  are  juft  of  the  fame  Opinion,  and  that  they  only  think  fuch  Ceremonies  are  not  ')lcs  noc  tobc 
 to  be  ufed  when  they  are  unprofitable,  or  when  as  good  or  better  maybe  eflablifhed.  t'^faWcerk 
 Which  Anfwer  is  both  idle  in  regard  of  us,  and  alfo  repugnant  to  themfelves.     It  is,  monies  which 
 in  regard  of  us,  very  vain  to  make  this  anfwer,  becaufe  they  know  that  what  Ce-  wh'n^'frha"'^ 
 remonies  we  retain  common  unto  the  Church  of  Rome,  we  therefore  retain  them,  both  before 
 for  that  we  judge  them  to  be  profitable,  and  to  be  fuch  that  others  inflead  of  them  d^ted  thc, 
 would  be  worfe.   So  that  when  they  fay  that  we  ought  to  abrogate  fuch  Romifh  Cere-  even  *  here" 
 monies  as  are  unprofitable,  or  elfe  might  have  other  more  profitable  in  their  ftead ,  have  £xprcfly 
 they  trifle  and  they  beat  the  Air  about  nothing  which  toucheth  us,  unlets  they  mean  ^ ^  „" 
 that  we  ought  to  abrogate  all  Romifh  Ceremonies,  which  in  their  judgment  have  to  be  ufed 
 either  no  ufe,  or  lefs  ufe  than  fome  other  might  have.  But  then  mufl:  they  fhew  fome  wh£n  as  8ood 
 commiflion,  whereby  they  are  authorized  to  fit  as  Judges,  and  we  required  to  take  be  eflabMhed3? 
 their  judgment  for  good  in  this  cafe.  Otherwife,  their  fentences  will  not  be  greatly  re-  Ec^f-  difdp> 
 garded,  when  they  oppofe  their  Methinhth,  unto  the  Orders  of  the  Church  of  Eng-  •*' ' I00' 
 land:  as  in  the  Queflion  about  Surpleffes  one  of  them  doth ;  //  we  look  to  the  colour-, 
 black  me  thinks  is  the  more  decent  $  if  to  the  form,  a  garment  down  to  the  foot  hath  a  great 
 deal  more  comelinefs  in  it.  If  they  think  that  we  ought  to  prove  the  Ceremonies  com* 
 modious  which  we  have  retained,  they  do  in  this  Point  very  greatly  deceive  themfelves. 
 For  in  all  right  and  equity,  that  which  the  Church  hath  received  and  held  fo  long  for 
 good,  that  which  publike  approbation  hath  ratified,  mufl  carry  the  benefit  of  prelum- 
 ption  with  it  to  be  accounted  meet  and  convenient.  They  which  have  flood  up  as  ye- 
 flerday  to  challenge  it  of  defect,  muft  prove  their  challenge.     If  we  being  Defendents 
 do  anfwer,  that  the  Ceremonies  in  queflion,  are  godly, comely,  decent,  profitable  for 
 the  Church  ^  their  reply  ischildifh  and  unorderly  to  fay,  that  we  demand  the  thing  =in  T.CJ.3.P.176. 
 queflion,  and  fhew  the  poverty  of  our  caufe,  the  goodnefs  whereof  we  are  fain  to  beg  ten' repeating 
 that  our  Adverfaries  would  grant.     For  on  our  part  this  mufl  be  the  Anfwer,  which  that  the  cere, 
 orderly  proceeding  doth  require.     The  burden  of  proving  doth  reft  on  them.  In  them  ™°ni«'nque. 
 it  is  frivolous  to  fay,  we  ought  not  to  ufe  bad  Ceremonies  of  the  Church  of  Rome ,  and  ly^omdyfand 
 prefume  all  fuch  bad,  as  it  pleafeth  themfelves  to  diflike,  unlefs  we  can  perfwade  them  recent :  it  is 
 the  contrary.   Befides,they  are  herein  oppofite  alfo  to  themfelves.  For  what  one  thing  o°ldemanding 
 is  fo  common  with  them,  as  to  ufe  the  cuflome  of  the  Church  of  Rome  for  an  Argu-  the  thing  in 
 ment  to  prove,  that  fuch  and  fuch  Ceremonies  cannot  be  good  and  profitable  for  us,  <iuel1io">  "£ 
 inafmuchas  that  Church  ufeth  them?  Which  ufual  kind  of  difputing,  fheweth  that  Argument  of 
 they  do  not  difallow  onely  thofe  Romifh  Ceremonies  which  are  unprofitable,but  count  yc  ur  extream 
 all  unprofitable,  which  are  Romifh,  that  is  to  fay,  which  have  been  devifed  by  the  r?c!S'p.*74« 
 Church  of  Rome,  or  which  are  ufed  in  that  Church,  and  not  prefcribed  in  the  Word  of 
 God.  For  this  is  the  onely  limitation  which  they  can  ufe  finable  unto  their  other  Po- 
 rtions. And  therefore  the  caufe  which  they  yield,  why  they  hold  it  lawful  to  retain  in 
 JW?r/'»eandin  Difcipline  fome  things  as  good,  which  yet  are  common  to  the  Church 
 of  Rome,  is,  for  that  thofe  good  things  are  perpetual  Commandments,  inwhofe  place 
 no  other  can  come :  but  Ceremonies  are  changeable.  So  that  their  judgement  in  truth, 
 is,  that  whatfoever  by  the  Word  of  God  is  not  changeable  in  the  Church  of  Rome,x\\zi 
 Churches  ufing  is  a  caufe  why  Reformed  Churches  ought  to  change  it,  and  not  to  think 
 irgood  or  profitable.  And  left  we  feem  to  father  anything  upon  them  more  then  is 
 properly  their  own,  let  them  read  even  their  own  words,  where  they  complain,  That  f 
 
 we  are  thus  contained  to  he  like  unto  the  Papifls  in  any  their  Ceremonies;  yea,  they 
 urge  that  this  caufe,  although  it  were  alone,  ought  to  move  them  to  whom  that  be- 
 longed 
 
•    io2,  The  Fourth  c£ool^  cj 
 
 ....         ,  .      ,       .     longeth,  to  do  them  away ,  forafmach  as  they  are  their 
 
 Trlz  a  I?-?.  And  that  tnis  complaint  of  ours  is      ^    D  j    i  u    r>?;i       J  r  „    ,  ■  ,       J  ?"** 
 
 juft,  in  fhat  we  arc  thusconftraincd  erf  be  like  unto  Ceremonies-,  and  that  the  Bilhop  of  Salisourj  ,  doth  ju- 
 tiicVjpifts  in  any  their  ceremonies  j  and  that  tMs  ftifie  this  their  complaint.  The  claufe  is  untiue  which 
 t^S&SS^-  ffiSSlTdSriS  ^  add  concerning  the  Bifhop  of  Salary,  but  the 
 their  e'eremnniesithe  Rea.t<  r  maY  further  fee  in  ihe  fentence  doth  ihew,that  we  do  them  no  wrong  in  letting 
 B.fhop  oiSalisbury,  who  brings  divei  s  proofs  there-  ^QVfn  the  ftate  0f  tfe  queftion  between  us  thus :  Whe- 
 of'  ther  we  ought  to  aboliih  out  of  the  Church  of  Eng- 
 
 land, all  fuch  Orders,  Rites,  and  Ceremonies  asareeftablifhedin  the  Church  of  Rome, 
 and  are  not  prescribed  in  the  Word  of  God.  For  the  Affirmative  whereof  we  are 
 now  to  anfwer  fuch  proofs  of  theirs  as  have  been  before  alledged. 
 
 5.  Let  the  Church  of  Rome  be  what  it  will,  let  them  that  are  of  it  be  the  people 
 k,win™he  m  °f  ^od>  and  our  Fatners  in  tne  Chriftian  Faith,or  let  them  be.otherwife ;  hold  them  for 
 AomVofour"  Catholicks,  or  hold  them  for  Hereticks,  it  is  not  a  thing  either  one  way  or  other  in 
 fathers  to  be  thjs  prefent  queftion  greatly  material.  Our  conformity  with  them  in  fuch  things  as 
 proo7rh«  we  have  been  propofed,  is  not  proved  as  yet  unlawful  by  all  this.  S.  Auguftine  hath  laid, 
 mayo  allow  yea  and  we  have  allowed  his  faying,  That  the  cuflomc  of  the  people  of God,  and the  decrees 
 f°hichCltf°mS  °f  mr  foref^ers  iire  t0  be  kept,  touching  thofe  things  whereof  the  Scripture  hath  neither 
 church  of  one  way  nor  other  given  m  any  charge.  What  then  i  Doth  it  here  therefore  follow,  . 
 Rome  hath ,  that  they,  being  neither  the  people  of  God,  nor  our  Forefathers,  are  for  that  caufein 
 do  nottccolltit  nothing  to  be  followed  <  This  Confequent  were  good,  if  fo  be  it  were  granted,  that  only 
 of  them  as  of  the  cuftom  of  the  people  of  God,  and  the  Decrees  of  our  forefathers  are  in  fuch  cafe  to 
 our  fathers,     j^  0bferved.     But  then  ihould  no  other  kind  of  latter  Laws  in  the  Church  be  good, 
 
 which  were  a  grofs  abfurdity  to  think.  S.  Augu fines  fpeech  therefore  doth  import , 
 that  where  we  have  no  divine  Precept,  if  yet  we  have  the  cuftom  of  the  people  of  God, 
 or  a  Decree  of  our  forefathers,  this  is  a  Law  and  mull:  be  kept.  Notwithstanding  it  is 
 not  denied,' but  that  we  lawfully  may  obferve  the  pofitive  conftitutions  of  our  own 
 Churches,  although  the  fame  were  but  yefterday  made  by  our  felves  alone.  Nor  is 
 there  any  thing  in  this  to  prove,  that  the  Church  of  England  might  not  by  Law  re- 
 ceive Orders,  Rites,  orCuftoms  from  the  Church  of  Rome,  although  they  were  neither 
 the  people  of  God,  nor  yet  our  forefathers.  How  much  lefle,  when  we  have  received 
 from  them  nothing  but  that  which  they  did  themfelves  receive  from  fuch,  as  we  cannot 
 deny  to  have  been  the  people  of  God,  yea  fuch  as  either  we  rauft  acknowledge  for  our 
 own  forefathers,  or  elfe  difdain  the  race  of  Chrift? 
 
 6.  The  Rites  and  Orders  wherein  we  follow  the  Church  of  Rome,  are  of  no  other 
 cou'rV'  which  k'nc*  tna£  fucn  as  tne  Church  of  Geneva  it  felt  doth  follow  them  in.  We  follow  the 
 the '  wifdom  Church  of  Rome  in  mo  things ;  yet  they  in  fome  things  of  the  fame  nature  about  which 
 of  God  doth  our  prefent  controverfie  is :  fo  that-thediffeience  is  not  in  the  kind,  but  in  the  number 
 iw  ''a^'jnfj  of  Rites  onely,  wherein  they  and  we  do  follow  the  Church  otRome.  The  ufe  of  Wafer- 
 our  conformi;  cakes,  the  cuftom  of  Godfathers  and  Godmothers  in  Baptifm,  are  things  not  com- 
 fy with  the    sanded  nor  forbidden  in  the  Scripture,  things  which  have  been  of  old,and  are  retained 
 
 Church    of       .       .       _.         .       .  i  •  i  T  i-  •  i  •    r     i      i  • 
 
 Rome  in  fuch  in  the  Church  ot  Rome,  even  at  this  very  hour.  Is  conformity  with  it^wznniuch  things 
 thmgs.  a  blemiili  unto  the  Church  of  England,  and  untoChurches  abroad  an  ornament  i  Lee 
 
 them,  if  not  for  the  reverence  they  owe  unto  this  Church,  in  the  bowels  whereof  they 
 have  received  I  truft  that  precious  and  bkfled  vigor ,  which  fhall  quicken  them  to 
 eternal  life^yet  attheleaft  wife  for  the  lingular  affection  which  they  do  bear  towards 
 others,  take  heed  how  they  ftrike,  left  they  wound  whom  they  would  not.  For  un- 
 doubtedly it  cutteth  deeper  then  they  are  aware  of,  when  they  plead  that  even  fuch 
 Ceremonies  of  the  Church  of  Rome,  as  contain  in  them  nothing  which  is  not  of 
 it  felf  agreeable  to  the  Word  of  God,  ought  neverthelefs  to  be  abolifhed,  and  that 
 neither  the  Word  of  God,  nor  reafon,  nor  the  examples  of  the  eldeft  Churches,  do  per- 
 mit the  Church  of  Rome  to  be  therein  followed.  Hereticks  they  are,  and  they  are 
 our  Neighbours.  By  us  and  amongft  us,  they  lead  their  lives.  But  what  then  ? 
 therefore  is  no  ceremony  of  theirs  lawful  for  us  to  ufe?  Wemuft  yield  and  will,that 
 none  are  lawful  if  God  himfelf  be  a  Precedent  againft  the  ufe  of  any.  But  how  ap- 
 peareth  it  that  God  is  fo  4  Hereby ,  they  fay,  it  doth  appear ,  in  that  God  fevered 
 i&iiu  ^  9'  '}**  PeoP^efromi^  Heathens,  but  fpecia/ly  from  f/tf  Egyptians,  and  fuch  Nations  as  were 
 neerefl  Neighbours  unto  them,  by  forbidding  them  to  do  thofe  things,  which  were  in  them' 
 felves'  very  lawful  to  be  done,  yea  very  profit able  fome,  and  incommodious  to  be  forborn  ; 
 
 fuch 
 
EccleJiaUical  Tolity.  I02 
 
 (itch  things  it  plcafed  God  to  forbid  them ,  only  becaufe  thofe  Heathens  did  them ,  with  whom 
 conformity  in  the  fame  thing  might  have  bred  infect  ion.     Thus  infliaving,  cutting,  apparel'  Levity.  27, 
 wearing,  yeainfundry  kinds  of  meats  alfo,  Swines-fefh,  Conies,  and fuch like ,they  were for-  *ndl9-I9- 
 bidden  to  dofo  andfo,  becaufe  the  Gentiles  didfo.     Andthe  end  why  God  forbade  them  fuch  and  14, 7.  & 
 things,  was,  to  fever  them,  for  fear  of infeclion,  by  a  great  and an  high  wall from  other  Nati-  Lcvit*  "• 
 ons,  as  S.  Paul  teacheth.    The  caufe  of  more  careful  reparation  from  the  neareft  Nations   Eilhef' 2'  '4' 
 was,  the  greatnefs  of  danger  to  be  efpecially  by  them  infected.  Now,  Papifts  are  to  us  as 
 thofe  Nations  were  unto  ifrael.  Therefore  if  the  wifdom  of  God  be  our  Guide,  we  cannot 
 allow  conformity  with  them,  no  not  in  any  fuch  indifferent  Ceremonies.  Our  direct  an- 
 fwer  hereunto  is ,  that  for  any  thing  here  alleadged  we  may  ftill  doubt,  whether  the  Lord 
 in  fuch  indifferent  Ceremonies  as  thofe  whereof  we  difpute ,  did  frame  his  People  of  fet 
 purpofe  unto  any  utter  diflimilitude,  either  with  Egyptians ,or  with  any  otherNation  elfe. 
 And  if  God  did  not  forbid  them  all  fuchindifferentCeremonies,then  our  conformity  with 
 the  Church  of  Rome  in  fome  fuch  is  not  hitherto  as  yet  difproved,  although  Papifts  were 
 unto  us  as  thofe  Heathens  were  unto  ifrael.  After  the  doings  of  the  Land  of  Egypt,  wherein 
 you  dwelt, yejhall  not  do,  faith  the  Lord;  and  after  the  manner  of  the  land  ofCamm,  whither    ev'r' ' 
 /  will  bringyou,  fhallye  not  do,  neither  walk  in  their  Ordinances :  Do  after  my  judgements, 
 and  hep  my  Ordinances  to  walk  therein :  I  am  the  Lord  your  God.     The  Speech  is  indefi- 
 nite, yefhall  not  be  like  them  :  It  is  not  general,  ye  fhall  not  be  like  them  in  any  thing, 
 or  like  unto  them  in  any  thing  indifferent ,  or  like  unto  them  in  any  indifferent  ceremony  of 
 theirs.     Seeing  therefore  it  is  not  let  down  how  far  the  bounds  of  his  fpeech  concerning 
 diflimilitude  mould  reach,  how  can  any  man  allure  us,  thatitextendeth  farther  than 
 to  thofe  things  only  wherein  the  Nations  there  mentioned  were  Idolatrous,  or  did 
 againft  that  which  the  Law  of  God  commanded}?  Nay,  doth  it  not  feem  a  thing  very 
 probable,  that  God  doth  purpofely  add ,  Do  after  my  judgements ,  as  giving  thereby 
 to  underftand  that  his  meaning  in  the  former  fentence  was  but  to  bar  fimilitude  in  fuch 
 things  as  were  repugnant  unto  the  Ordinances ,  Laws,  and  Statutes,  which  he  had 
 given  1  Egyptians  and  Canaanites  are  for  example  fake  named  unto  them,  becaufe  the 
 Cuftoms  of  the  one  they  had  been,and  of  the  other  they  mould  be  beft  acquainted  with. 
 But  that  wherein  they  might  not  be  like  unto  either  of  them,  was  fuchperadventure 
 as  had  been  no  whit  lefs  unlawfull ,  although  thofe  Nations  had  never  been.    So  that 
 there  is  no  neceffity  to  think  that  God  for  fear  of  infection  by  reafon  of  nearnefs,  for- 
 bad them  to  be  like  unto  the  Canaanites  or  the  Egyptians ,  in  thofe  things  which  other- 
 wife  had  been  lawful  enough.     For  I  would  know  what  one  thing  was  in  thofe  Nations, 
 and  is  here  forbidden,  being  indifferent  in  it  felf,  yet  forbidden  only  becaufe  they  ufed 
 it?  In  the  Laws  of  ifrael  we  find  it  written,  Te  fhall  not  cut  roundthe  corners  of  your  Lcvit.  15.17 
 Heads,  neither  fhalt  thou  tear  the  tufts  of  thy  Beard.  Thefe  things  were  ufual  amongft  thofe 
 Nations ,  and  in  themfelves  they  are  indifferent.   But  are  they  indifferent  being  ufed  as 
 figns  of  immoderate  and  hopelefs  lamentation  for  the  dead  i  In  this  fenfe  it  is  that  the 
 Law  forbiddeth  them.     For  which  caufe  the  very  next  words  following  are,  Te  fhall  not  Lcvit.  si",  s, 
 cut  your  Flefhfor  the  dead,  nor  make  any  print  of  a  mark  upon  you;  lam  the  Lord.  The  like 
 in  Leviticus,  where  fpeech  is  of  mourning  for  the  dead,  They  flail  not  make  bald  parts  upon 
 their  Head,  nor  fljave  off  the  locks  oft  heir  Beard,  nor  make  any  cutting  in  their  Flefh.  Again, 
 in  Deut.  Te  are  the  Children  of  the  Lord  your  God;  ye  fhall not cut your  felves,  nor  make  you  Deut.  14.  u 
 Baldnefs  between  your  eyes  for  the  Dead.     What  is  this  but  in  effect  the  fame  which  the 
 Apoftle  doth  more  plainlyexprefs,  faying,  Sorrow  not  as  they  do  who  have  no  hope  i    The  « Thcf-  4- *  j. 
 veryiight  of  Nature  it  felfwas  able,  to  fee  herein  a  fault-,  that  which  thofe  Nations  did 
 ufe ,  having  been  alfo  in  ufe  with  others ,  the  antient  Roman  laws  do  forbid.     That  ma- 
 ving  therefore  and  cutting  which  the  Law  doth  mention ,  was  not  a  matter  in  it  felf  in- 
 different, and  forbidden  only  becaufe  it  was  in  ufe  amongft  fuch  Idolaters  as  were  Neigh- 
 bours to  the  people  of  God  •  but  to  ufe  it  had  been  a  crime ,  though  no  other  people 
 or  Nation  under  Heaven  mould  have  done  it  favingonly  themfelves.  As  for  thofe  Laws 
 concerning  attires ,  There  fhall  no  garment  of  Linnen  andVVollen  come  upon  thee ;  as  alfo 
 thofe  touching  food  and  diet,  wherein  Swines-fejh  together  with  fundry  other  meats 
 are  forbidden;  the  ufe  of  thefe  things  had  been  indeed  of  it  felf  harmlefs  and  indifferent  : 
 fo  that  hereby  it  doth  appear ,  how  the  Law  of  God  forbad  in  fomefpecial  confede- 
 ration ,  fuch  things  as  were  lawful  enough  in  themfelves.    But  yet  even  here  they  like- 
 wife  fail  of  that  they  intend.    For  it  doth  not  appear  that  the  consideration  in  regard 
 
 S  whereof 
 
 Levit. 
 
 1$. 
 
 194 
 
 Deut. 
 
 II. 
 
 Deut. 
 
 14. 
 
 7' 
 
 l.evit, 
 
 11. 
 
104.  The  Fourth  ^Bool^  of 
 
 whereof  the  Law  forbiddeth  thefe  things ,  was  becaufe  thofe  Nations  did  ufe  them. 
 Likely  enough  it  is  that  the  Canaanites  ufed  to  feed  as  well  on  Sheep  as  on  Swines- 
 Levit.  19. 19.  flefh5  and  therefore  if  the  forbidding  of  the  latter  had  no  other  reafon  then  diflimilitude 
 with  that  people,  they  which  of  their  own  heads  alledge  this  for  reafon,  can  fhew  I  think 
 fome  reafon  more  then  we  are  able  to  find,why  the  former  was  not  alfo  forbidden. Might 
 Deut.14.        there  not  be  fome  other  myftery  in  this  Prohibition  then  they  think  of  i  Yes,  fome  o- 
 itvir.  11.       ther  myftery  there  was  in  it  by  all  likely- hood.     For  what  reafon  is  there,  which  mould 
 but  induce,  and  therefore  much  lefs  inrorce  us  to  think,  that  care  of  diflimilitude  between 
 the  People  of  God  and  the  Heathen  Nations  about  them,  was  any  more  the  caufe  of 
 forbidding  them  to  put  on  Garments  of  fundry  fluff,  then  of  charging  them  withal  not 
 to  fow  their  Fields  with  Meflin-,  or  that  this  was  any  more  the  caufe  of  forbidding  them 
 to  eat  Swines-flefh ,  than  of  charging  them  withal  not  to  eat  the  flefh  of  Eagles,  Hawks  ^ 
 and  the  like^  wherefore  although  the  Church  oiRome  were  to  us,  as  to  Israel  the  Egyp- 
 tians and  Canaanites  vvereofold^  yet  doth  it  not  follow  that  the  wifdomof  God  with- 
 Ephcf.  2-  14   ouc  refpect  <^otn  teach  us  to  erect  between  us  and  them  a  partition  wall  of  difference  0  in 
 
 fuch  things  indifferent  as  have  been  hitherto  difputedof. 
 That  the  ex-        7.  Neither  is  the  example  of  the  eldeft  Churches  a  whit  more  available  to  this 
 aMPftchrhe    PurP°fe'     Notwithftanding  fome  fault  undoubtedly  there  is  in  the  veiyrefemblance  of 
 chc'  is  noT     Idolaters.     Were  it  not  fome  kind  of  blemifh  to  be  like  unto  Infidels  and  Heathens ,  it 
 herein  againft  would  not  fo  ufually  be  objected  -j  men  would  not  think  it  any  advantage  in  the  caufes 
 re./ i.p.i j 2.  °f    Religion,    to  be  able  therewith  juftly  to  charge  their  Adverfaries  as  they  do. 
 TheCouncels  Wherefore  to  the  end  that  it  may  a  little  more  plainly  appear ,  what  force  this  hath, 
 although  they  ancj  |lQW  fa  t^e  r/ame  extendeth ,  we  are  to  note  how  all  men  are  naturally  defirous,  that 
 ferve  them"    they  may  feem  neither  to  judge }  nor  to  do  amifs ,  becaufe  every  Error  and  Offence  is  a 
 reives  always  ftain  t0  the  beauty  of  Nature ,  for  which  caufe  it  blufheth  thereat,  but  glorieth  in  the 
 DecKts'this0  contrary  5  from  whence  it  rifeth,  tjrat  they  which  difgrace  or  deprefs  the  credit  of 
 Ruie;ycrhaVe  others,  do  it  either  in  both  or  in  oneofthefe.     To  have  been  in  either  directed  by  a 
 fiderat^'n00"*  Vvea^  anc*  unperfect  rule ,  argueth  imbecillity  and  imperfection.    Men  being  either  led 
 continually  in  by  reafon,  or  by  imitation  of  other  mens  examples ;  if  their  Perfons  be  odious  whofe 
 making  of     example  we  chufe  to  follow ,  as  namely ,  if  we  frame  our  opinions  to  that  which  con- 
 tha'Z  thty" '   demned  Hereticks  'think  0  or  direct  our  Actions  according  to  that  which  is  practifed  and 
 would  have     done  by  them ;  it  lyes  as  an  heavy  prejudice  againft  us,  unlefs  fomewhat  mightier  then 
 ^chnOians  ^^  .oare  exanlpie  ?  did  move  us  to  think  or  do  the  fame  things  with  them.     Chrifti- 
 others  in  their  an  men  therefore  having  befides  the  common  light  of  all  men,  fo  great  help  of  heaven- 
 Ceremonies.   jy  direction  from  above ,  together  with  the  Lamps  of  fo  bright  examples  as  the  Church 
 of  God  doth  yield ,  it  cannot  but  worthily  feem  reproachful  for  us ,  to  leave  both  the 
 one  and  the  other,  to  become  Difciples  unto  the  moft  hateful  fort  that  live  ,  to  do  as 
 they  do,  only  becaufe  we  fee  their  example  before  us,  and  have  a  delight  to  follow  it. 
 Thus  we  may  therefore  fafely  conclude,  that  it  is  not  evil  fimply  to  concur  with  the 
 Heathens  either  in  opinion  or  inaction:  and  that  conformity  with  them  is  only  then 
 a  difgrace  3  when  either  we  follow  them  in  that  they  think  and  do  amifs,  or  follow  them 
 generally  in  that  they  do,  without  other  reafon  than  only  the  liking  we  have  to  the 
 pattern  of  their  example  :  which  liking  doth  intimate  a  more  univerfal  approbation 
 of  them  than  is  allowable.     Fauflus  the  Manichee  therefore  objecting  againft  the 
 Jews,  that  they  forfook  the  Idols  of  the  Gentiles-,  but  their  Temples,  and  Oblations, 
 and  Altars,  and  Prieft  hoods  and  all  kind  of  Miniftry  of  holy  things,  they  exercifed  even 
 .as  the  Gentiles  did ,  yea  more  fuperftitioufiy  a  great  deal  5  againft  the  Catholick  Chri- 
 flians  likewife,  that  between  them  and  the  Heathens  there  was  in  many  things  little 
 Tom-  6.  com.     difference ;  From  them  (tilth  Faujl  us )  ye  have  learned  to  hold  that  one  only  God  is  the 
 Faufi. Munich.  Author  of  all ,  their  Sacrifices  you  have  turned  in  Feafls  of  charity  ,  their  idols  into  Mar- 
 lib.  20.  </>;>.  4.  tyrs }  w\)om  je  l,onmr  With  the  like  Religious  offices  unto  theirs  •   TheGhoflsofthedeadye 
 appeafe  with  Wine  and  Delicates,  the  Fcftival  days  of  the  Nations  ye  celebrate  together  with 
 them,  and  of 'their kind of "lij (eye  have utterly  changed  nothing.     S.  Auguflines  defence  in 
 behalf  of  both ,   is ,  that  touching  the  matters  of  Action  ,   Jews  and  Catho- 
 lick   Chriftians    were  free  from  the  Gentiles    faultinefs,  even  in  thofe   things 
 which  were  objected  as  tokens  of  their  agreement  with  the  Gentiles,  and  concerning 
 their -confent  in  opinion,  they  did  not  hold  the  fame  with  the  Gentiles,  becaufe  Gentiles 
 had  fo  taught ,  but  becaufe  Heaven  and  Earth  had  fo  witneffed.thefame  to  be  truth, 
 
 that 
 
EcclefiaUkal  Tolity.  l0j 
 
 that  neither  the  one  fort  could  erre  in  being  fully  perfwaded  thereof ,  nor  the  other  but  t.c.!.i.p.,32° 
 erre  in  cafe  they  fhould  not  confent  with  them.     In  things  of  their  own  nature  indiffe-  Aifo  ic  was 
 rent ,  if  either  Councils  or  particular  men  have  at  any  time  with  found  judgement  mif-  nothT/c'"  ** 
 liked  conformity  between  the  Church  of  God  and  Infidels,  the  caufe  thereof  hath  been  cil  th  « they* 
 fomewhat  elfe  then  onely  affectation  of  diflimili-  f°vd\  n°* 
 
 tude      They  faw  it  neceffary  fo  to  do ,  inrefpectof    houki  wirhBayleavesand?reenEough!eLcViiCrerrh(. 
 fomefpeaal  accident     which  the  Church  being  not     S^^^^^^^^^ 
 alway  fubjed  unto ,  hath  not  ftill  caufe  to  do  the  like,     not  keep  the  firft  d  iy  of  every  momh'as  they!  id i 
 For  example  ,  in  the  dangerous  days  of  tryal,  wherein 
 
 there  was  no  way  for  the  truth  of  Jefus  Chrift  to  triumph  over  Infidelity ,  but  through 
 the  conftancy  of  hisSaints,whom  yet  a  natural  defire  to  fave  themfelves  from  the  flame 
 might  peradventure  caufe  to  joyn  withJPagans  in  external  Cuftoms,too  far  ufing  the  fame 
 as  a  cloak  to  conceal  themfelves  in ,  and  a  mift  to  darken  the  eyes  of  Infidels  withal :  for 
 remedy  hereof  fhofe  Laws  it  might  be  were  provided ,  which  forbad  that  Chriftians 
 fhould  deck  their  houfes  with  Boughs,  as  the  Pagans  did  ufe  to  do,  or  reft  thofe  Feftival 
 days  whereon  the  Pagans  refted,  or  celebrate  fuch  Feafts  as  were,though  not  Heathenifh 
 yet  fuch  that  the  Ampler  fort  of  Heathens  might  be  beguiled  in  fo  thinking  them.     As 
 for  TerU'Uians  judgment  concerning  the  Rites  and  Orders  of  the  Church;  no  man,  ha-  Tc-lfP:'^2- 
 ving  judgment ,  can  be  ignorant  how  juft  exceptions  may  be  taken  againft  it.    His'opi-  o  "ait'h  h£' 
 nion  touching  the  (  ?atholick  Church  was  as  un-indifferent,  as  touching  our  Church  the  ber*er  is  cb>e 
 opinion  of  them  that  favour  this  pretended  Reformation  is.     He  judged  all  them  who  ^e  'Heathen  - 
 did  not  Montanize,to  be  but  carnally  minded-,  he  judged  them  ftill  over- abjectly  to  fawn  for  the"  ufe"  * 
 upon  the  Heathens ,  and  to  curry  favour  with  Infidels  -,  Which  as  the  Catholick  Church  "?  £lemni.ry 
 did  well  provide  that  they  might  not  do  indeed,  fo  r«*»///<«  over-often  through  dif-.anj,  wtt" 
 contentment  carpeth  injurioufly  at  them,  as  though  they  did  it  even  when  they  were  free  the'  Lords 
 from  fuch  meaning.     But  if  it  were  fo  that  either  the  judgment  of  thofe  Councils  before  &/ bSj?1 
 alledged ,  or  of  Tertullian  himfelf  againft  the  Chriftians,  are  in  no  fuch  confederation  to  n  r  afra'd  to 
 be  underftood  as  we  have  mentioned-,  if  it  were  fo,  that  men  are  condemned  as  well  p}ej  Hea' 
 of  the  one  as  of  the  other,  only  for  ufing  the  Ceremonies  of  a  Religion  contrary  But'  hiring*" 
 unto  their  own,  and  that  this  caufe  is  fuch  as  ought  to  prevail  ho  lets  with  us  than  fhewcdth;s"1 
 with  them-,  fhall  it  not  follow,  that  feeing  there  is  ftill  between  our  Religion  and  KS firt?C 
 Paganifm  the  felt-fame  contrariety,  therefore  we  are  ftill  no  lefs  rebukeable ,  if  we  an:1  ofhis  ' 
 now  deck  our  Houfes  with  Boughs ,  or  fend  New-years  gifts  unto  our  Friends    or  wTraf  afcCr" 
 feaft  on  thofe  days  which  the  Gentiles  then  crkf^  or  fit  after  Prayer  as  they  were  accu-  uamdhdP 
 ftomed?  For  fo  they  infer  upon  the  premifes ,  tfat-as^great  difference  as  commodi--  ference  *s  C3n 
 oufly  may  be ,  there  fhould  be  in  all  outward  Ceremonies  between  the  People  of  oun'yT-0'1'' 
 God,  and  them  which  are  not  his  People.     Again,  they  teach  as  hath  been  decla-  tw«nrhe 
 red ,  that  there  is  not  as  great  a  difference  as  may  be  between  them ,  except  the  one  do  a„rtP«h(S°d 
 avoid  whatfoever  Rites  and  Ceremonies  uncommanded  of  God  the  other  doth  embrace,  which  areS 
 So  that  generally  they  teach ,  that  the  very  difference  of  Spiritual  condition  it  felf  be-  &°t,r  (1"11  nots 
 tween  the  Servants  of  Chrift  and  others ,  requireth  fuch  difference  in  Ceremonies  be- 
 tween them,  although  the  one  be  never  fo  far  disjoyned  in  time  or  place  from  the  other. 
 But  in  cafe  the  People  of  God  and  Belial  do  chance  to  be  Neighbours;  then  as  the  dan- 
 ger of  infection  is  greater ,  fo  the  fame  difference  they  fay,  is  thereby  made  more  ne- 
 ceffary.     In  this  refpeft  as  the  Jews  were  fevered  from  the  Heathen,  fo  moft  efpecially 
 from  the  Heathen  neareft  them.     And  in  the  fame  refpedl  we ,  which  ought  to  differ 
 howfoever  from  the  Church  otRome^  are  now,  they  fay,  by  reafon  of  our  nearnefs  more 
 bound  to  differ  from  them  in  Ceremonies  then  from  Turks.   A  ftrange  kind  of  fpeech 
 unto  Chriftian  ears ,  and  fuch  ,  as  I  hope,  they  themfelves  do  acknowledge  unadvifed- 
 ly  utteied.    We  are  not  fo  much  to  fear  infection  fromTurks  as  from  Pafifis.     What  of 
 that ".  we  muft  remember  that  by  conforming  rather  our  felves  in  that  refpect  to 
 Turks ,  we  fhould  be  fpreaders  of  a  worfe  infection  into  others ,  then  any  we  are  like- 
 ly to  draw  from  Pap  (Is  by  our  conformity  with  them  in  Ceremonies.    If  they  did  hate, 
 as  Turks  do,  the  Chriftian-,  or  as  Camanites  did  of  old  the  Jevvifh  Religion  even  in 
 grofs  5  the  circumftance   of  local  nearnefs  in  them  unto  us ,  might  haply  inforce 
 in  us  a  duty  of  greater  feparation  from  them  then  from  thofe  other  mentioned.  But  for- 
 afmuch  as  Papifts  are  fo  much  in  Chrift  nearer  unto  us  then  Turks ,  is  there  any  reafona- 
 ble  man,  trow  you,  but  will  judge  it  meeter  that  our  Ceremonies  of  Cfarifiiah  Reli- 
 
 S  a 
 
IO$  The  Fourth  JZoo^  of 
 
 oion  fhou  Id  be  Popim,  then  Turkiih  or  HeatheniuV  Efpecially  cordidering  that  we  were 
 Sot  brought  todwellamongfhhem(as//Mf/inC«w*w)  having  not  been  of  them.  For 
 even  a  very  part  of  them  we  were.  And  when  God  did  by  his  good  Spirit  put  it  into  our 
 hearts,  firftto  reform  ourfelves  (whence  grew  our  reparation),  and  then  by  all  good 
 means'to  feek  alio  their  Reformation  j  had  we  not  onely  cut  off  their  corruptions,  but 
 alfo  eftranged  our  felves  from  them  in  things  indifferent  •,  who  feeth  not  how  greatly 
 prejudicial  this  might  have  been  to  fo  good  a  caufe,and  what  occafion  it  had  given  them 
 to  think  ( to  their 'greater  obduration  in  evil)  that  through  a  froward  or  wanton  defire 
 of  Innovation,  we  did  unconftrainedly  thofe  things  for  which  confcience  was  pretend- 
 ed? Howfoever  the  cafe  doth  ftand,  as  $uda  had  been  rather  to  choofe  conformity, 
 in  things  indifferent  with  lfrael,v/hea  they  were  neereft  oppofites,  then  with  the  for* 
 theft  removed  Pagans:  So  we  in  like  cafes,  much  rather  with  Papifts  than  with  Turks. 
 I  might  add  further  for  a  more  full  and  complete  Anfwer,  fo  much  concerning  the 
 large  odds  between  the  cafe  of  the  eldeft  Churches  in  regard  of  thof*  Heathens,  and 
 ouis  in  refpect  of  the  Church  of  Rome,  that  very  cavillation  it  felr  mould  be  fatisfied, 
 ani  have  no  fhift  to  fly. unto, 
 
 8.  But  that  no  one  thing  may  detain  us  over-long,  I  return  to  their  Reafons  againft 
 ourbeftpoiicj  our  conformity  with  that  Church.     That  extreme  diffimilitude  which  they  urge 
 fb"/  the  erta-  upon  us,  is  now  commended  as  our  belt  and  fafeft  policy  for  eftablimmenc  of  found 
 biifhment  of  ^eijg10n>     xne  ground  of  which  politick  Pofition  is,  That  Evils  muft  be  cured  by 
 So  tarete  their  contraries  -7  and  therefore  the  cure  of  the  Church  infected  with  the  poyfon  of 
 theft  things    Antichriftianity  -,  muft  be  done  by  that  which  is  thereunto  as  contrary  as  may  be. 
 3tSPthenC*t  A  medled  eltate  of  the  Orders  of  the  Gofpel,and  the  Ceremonies  of  Popery,is  not  the 
 church  of    beft  way  to  banifh  Popery.     We  are  contrariwife  of  opinion ,  that  he  which  will 
 Kome  being    petfeftiy  recover  a  fick,  and  reftore  a  difeafed  body  unto  health,  muft  not  endeavour 
 fo  much  to  bring  it  to  a  ftate  of  fimple  contrariety ,  as  of  fit  proportion  in  contrari- 
 T.c.i  i  JU3*-  ety  unto  thofe  evils  which  are  to  be  cured.     He  that  will  take  away  extreme  heat, 
 common  fca-  ^„  fett;ing  the  body  in  extremity  of  cold,  fball  undoubtedly  remove  the  difeafe,  but 
 tc"chf0tha°tth   together  with  it  the  difeafed  too.     The  firft  thing  therefore  in  skilful  cures,  is  the 
 commie*  are  knowledge  of  the  part  affected  -7    the  next  is  of  the  evil  which  doth  affect  it-,  the 
 cured  by  their  ja^  is  not  onely  of  the  kind,  but  alfo  of  the  meafure  of  contrary  things  whereby  to 
 NowChrW  remove  it.     They  which  meafure  Religion  by  diflike  of  the  Church  of  Rome,  think 
 nityaad  Ami.  everymanfo  much  the  more  found,  by  how  much  he  can  make  the  corruptions  there- 
 theftGofpei     of  to  feem  more  large.  And  therefore  fome  there  are,  namely  the  Arrians  in  reformed 
 and  vopery,   Churches  of  Poland,  which  imagine  the  Canker  to  have  eaten  fo  far  into  the  very 
 andCTher"fore  Bones  and  Marrow  of  the  Church  of  Rome,  as  if  it  had  notfo  much  as  a  found  be- 
 Antichnfiiani.  lief  >  no,  not  concerning  God  himfelf,  but  that  the  very  belief  of  the  Trinity,  were  a 
 tymuftbecu-  ^m  0f  Antichriftian  corruption  -,  and  that  the  wonderful  providence  of  God  did 
 kti,  buT  by  "  bring  to  pals ,  that  the  Bitliop  of  the  See  of  Rome  fhould  be  famous  for  his  nipple 
 that  which  is    Crown  5   a  fenfible  mark  whereby  the  world  might  know  him  to  be  that  Myftical 
 ma  "beacon-  Bea^  fpoken  of  in  the  Revelation,  to  be  that  great  and  notorious  Antichrift  in  no 
 wary  unto  ir.    one  refpect  fo  much  as  in  this,  that  he  maintaineth  the  Doctrine  of  the  Trinity.  Wif- 
 dom  therefore  and  skill  isrequiiite  to  know,  what  parts  are  found  in  that  Church, and 
 what  corrupted. Neither  is  it  to  all  men  apparent,which  complain  of  unfound  parts, with 
 what  kind  of  unfoundnefs  every  fuch  part  is  poffeffed .  They  can  fay,  that  in  Doctrine,  in 
 Difcipline,  in  Prayers,  in  Sacraments,  the  Church  .of  ..Row?  hath  (  as  it  hath  indeed) 
 very  foul  and  grofs  corruptions :  the  nature  whereof  notwithftanding  becaufe  they 
 have  not  for  the  moft  part  exact  skill  and  knowledge  to  difcern,  they  think  that  amifs 
 many  times  which  is  not,  and  the  falveof  Reformation  they  mightily  call  for-,  but 
 where  and  what  the  fores  are  which  need  it,  as  they  wot  full  little,  fo  they  think  it  not 
 greatly  material  tofearch;  fuch  mens  contentment  muft  be  wrought  by  ftratagem  : 
 the  ufual  method  of  Art  is  not  for  them.     But  with  thofe  that  profefs  more  than 
 ordinary  and  common  knowledge  of  good  from  evil,  with  them  that  are  able  to  put 
 a  difference  between  things  naught,  and  things  indifferent  in  the  Church  of  Rome,  we 
 are  yet  at  controverfie  about  the  manner  of  removing  that  which  is  naught :  whether 
 it  may  not  be  perfectly  helpt,unlefs  that  alfo  which  is  indifferent  be  cut  off  with  it, 
 fo  far  till  no  Rite  or  Ceremony  remain  which  the  Church  of  Rome  hath,  being  not 
 found  in  the  Word  of  God.    If  we  think  this  coo  extreme,  they  reply,  that  to  draw 
 
 men 
 
EcclefiaUical  Tolity.  loy 
 
 men  from  great,  excefs,  it  not  amifs  though  we  ufethem  unto  fomcvvhatlefs  then  is 
 competent  j  and  that  a  crooked  ftick  is  not  ftraightned,  unlefs 
 
 it  be  bent  as  far  on  the  clean  contrary  fide,  that  lb  it  may  fet-  ?Sp£  fo^SSSi 
 tie  it  felf  at  the  length  in  a  middle  eftate  of  evennefs  between  e"  wj»?  ;s r0  carry  him  as'far  from  his  ex- 
 both.     But  how  can  thefe  comparifons  ftaiid  them  in  any    "is"",r,nk2smjybc-an<iifamancouid 
 
 r.       i   .   ,Tn  i  r  ■  •    a  rU;<  keep  a  mean,  itwere  better  to  faultin 
 
 ftead  i  When  they  urge  us  to  extreme  oppofition  againft  the  grdorlbinfe  ie,s  then  he  fyouid  drink,  then 
 
 Church  of  Rome,  do  they  mean  we  mould  be  drawn  unto  it  rofa,,'cing,vir>g'iira  more  then  he  ought. 
 
 only  for  a  time,  and  afterwards  return  to  a  mediocrity  t  Or  was  c^a^r^^^^t 
 
 it  thenurpofe  of  thofe  Reformed  Churches,  which  utterly  abo-  jyar  untrHFcomc  to  &  firaigtir,  but  we 
 
 lidied  all  Popifli  Ceremonies :  to  come  in  the  end  back  a^ain  ^l^lV™  \  Wr  ,mjkeit  t0  Lbe, fo 
 
 ,  .,,,'         •  r  r  j  -^ii°  crooked  on  tne  other  (ule,  as  it  was  before 
 
 to  the  middle  point  of  evennels,  and  moderation c"  Then  have  of  the  fic/i  file,  to  this  end  that  at  the laft 
 we  conceived  amifs  of  their  meaning.     For  we  have  always    Irmay'\n'tft  »'ghr,  and  as  it  were  in  the 
 
 i  ii  ^    •    •        ..     l  l  c         ■  'i       mid-way  between  both  the  crooks. 
 
 thought  their  Opinion  to  be,   that  utter  inconformity  with 
 the  Church  of  Rome ,   was  not  an  extremity  whereunto  we  fhould  be  drawn  for 
 a  time-,  but  the  very  mediocrity  it  felf  wherein  they  meant  we  fhould  ever  conti- 
 nue.    Now  by  thefe  comparifons  it  feemeth  clean  contrary,  that  howfoever  they  have 
 bent  themfelvcs  at  firft  to  an  extreme  contrariety  againft  the  Romifh  Church,  yet 
 therein  they  will  continue  no  longer,  then  onely  till  fuch  time  as  fomemore  mode- 
 rate courfe  for  eftablifhment  of  the  Church  may  be  concluded.     Yea,  albeit  this 
 were  not  at  the  firft  their  intent,  yet  furely  now  there  is  great  caufe  to  lead  them  un- 
 to it.     They  have  feen  that  experience  of  the  former  Policy-  which  may  caufe  the 
 Authors  of  it  to  hang  down  their  heads.     When  Germany  had  ftricken  off  that  which 
 appeared  corrupt  in  the  Doctrine  of  the  Church  of  Rome,  but  Teemed  neverthelefs  in 
 Difcipline  ftill  to  retain  therewith  very  great  conformity :  France,  by  that  rule  of  po- 
 licy, which  hath  been  before  mentioned,  took  away  the  Popifh  Orders  which  Germany. 
 did  retain.  But  procefs  of  time  hath  brought  more  light  into  the  world;  whereby  men 
 perceiving  that  they  of  the  Religion  in  France,  have  alfo  retained  fome  Orders  which 
 were  before  in  the  Church  of  Rome,  and  arenot'eommanded  in  the  Word  of  God;  there 
 hath  arifen  a  Seel:  in  England,  which  following  ftill  the  very  felf-fame  Rule  of  policy, 
 feeketh  to  reform  even  the  French  Reformation,  and  purge  out  from  thence  alfo  dre°-s 
 of  Popery.    Thefe  have  not  taken  as  yet  fucli  root  that  they  are  able  to  eftablifh  any 
 thing.  But  if  they  had,  what  would  fprin°,out  of  their  ftock,  and  how  far  the  unquiet 
 wit  of  man  might  be  carried  with  rules  of  fuch  policy,  God  doth  know.    The  trial 
 which  we  have  lived  to  fee,    may  fomewhat  teach  us  what  pofterity  is  to  fear.     But 
 our  Lord,  of  his  infinite  mercy,  avert  whatfoever  evil  our  fwervingson  the  one  hand, 
 or  on  the  other  may  threaten  unto  the  ftate.of  his  Church. ' 
 
 9.  That  the  Church  of  Rome  doth  hereby-  take  occafion  to  blafpheme ,  and  to  That  we  ace 
 fay  our  Religion  is  not  able  to  ftand  of  it  felf,  unlefs  it  lean  upon  the  ftafFof  their  not  tolhoh{h 
 Ceremonies,  is  not  a  matter  of  fo  great  moment,  that  it  did  need  to  be  objected,  or  nks  either!*! 
 doth  deferve  to  receive  anfwer.    The  name  of  blafphemy  in  this  place,  is  like  the  ihoo  caulc  l>aPifts 
 of  Hercules  on  a  childs  foot.     If  the  Church  of  Rome  do  life  any  fuch  kind  of  filly'  n^d  £"„ 
 exprobration,  it  is  no  fuch  ugly  thing  to  the  ear,  that  we  fhould  think  the  honour  and  from  them,  or 
 credit  of  our  Religion  to  receive  thereby  any  great  wound.     They  which  hereof  make  j£  £?[  ***  w 
 fo  penllous  a  matter,  do  feem  to  imagine,   that  we  have  erected  of  late  a  frame  of  byVconceS 
 fome  new  Religion  j  the  furniture  whereof  we  fhould  not  have  borrowed  from  our-1  ^ncwnoci 
 Enemies,  left  they  relieving  us,  might  afterwards  laugh  and  gibe  at  our  poverty  :  hopeV8™"' 
 whereas  in  truth  the  Ceremonies  which  we  have  taken  from  fuch  as  were  before  us,  are  T.c.i.^.f.i^. 
 not  things  that  belong  to  this  or  that  Sect,  but  they  are  the  ancient  Rites  and  Cu-  f^fcefreme 
 ftomsof  the  Church  of  Chrift;  whereof  our  felves  being  a  part,  we  have  the  felf-fame  nies,thcPap'fis 
 intereftin  them  which  our  Fathers  before  us  had,  from  whom  the  fame  are  defcended  takc,  occafion 
 unto  us.    Again,  in  cafe  we  had  beenfo  much  beholden  privately  unto  them,  doth  feying[hacour 
 the  reputation  of  one  Church  ftand  by  faying  unto  another,  /  need  thee  not  C  If  Religion  can- 
 (bine  fhould  be  fovain  and  impotent,  as  to  mar  a  benefit  with  reproachful  upbraid-  Jaj^lSJJS'jj 
 ing,  where  at  the  leaft  they  fuppofe  themfelves  to  have  beftowed  fome  good  turn  $  lean  upon  the 
 yet  furely  a  wife  bodies  part  it  were  not,  ro  put  out  his  fire,  becaufe  his  fond  and  £aff  ofon'i,ec5,r 
 foolifii  Neighbour,  from  whom  he  borrowed  peradventure  wherewith  to  kindle  it, 
 might  haply  caft  him  therewith  in  the  teeth,  faying,  Were  it  not  for  methouwould- 
 eft  treez,  and  not  be  able  to  heat  thy  felf.     As  for  that  other  Argument  derived  from 
 
 the 
 
I0g  The  Fourth  "BooJ^of 
 
 T 
 
 r.c./3.p.i79.  the  fecret  affeftion  of  Papifts,  with  whom  our  conformity  in  certain  Ceremonies  is 
 
 To  prove  the  ^  t0  pUt  tnem  in  great  hope,  that  their  whole  Religion  in  time  will  have  re- en- 
 
 umphwd'joy  trance-,   and  therefore  none  are  fo  clamorous  amongft  us  for  the  obfervation  of 
 
 in  thefe  things  tnefe  Ceremonies,  as  Papifts  and  fuch  as  Papifts  fuborn  to  fpeak  for  them  :  whereby 
 
 th'r£?!mdfUr'  it  clearly  appeareth  how  much  they  rejoyce ,  how  much  they  triumph  in  thefe  things; 
 
 there  are      our  anfwer  hereunto  is  ftill  the  fame,  that  the  benefit  we  have  by  fuch  Ceremonies 
 
 n°keWfuch     over-weighetheven  this  alfo.     No  man  that  is  not  exceeding  partial  can  well  deny, 
 
 S«mou«ior  but  that  there  is  moftjuftcaufe  wherefore  we  mould  be  offended  greatly  at  the  Church 
 
 ihefe  cere-     0f  Rm(t     Notwithstanding  at  fuch  times  as  we  are  to  deliberate  for  our  felves ,  the 
 
 Pa°PHfsS,andhC  freer  our  minds  are  from  all  diftempered  affections,  the  founder  and  better  is  our 
 
 thofe  whidi    judo-ement.     When  we  are  in  a  fretting  mood  at  the  Church  of  Home,  and  with  that 
 
 they  fuborn.         „  difpofition  enter  into  any  cogitation  of  the  Orders  and  Rites  of  our  Church ; 
 
 taking  particular  furvey  of  them,  we  are  fure  to  have  always  one  eye  fixed  upon  the 
 
 countenance  of  our  Enemies ,  and  according  to  the  blithe  or  heavy  afpeft  thereof,  our 
 
 other  eye  fheweth  fome  other  fuirable  token  either  of  diflike  or  approbation  towards 
 
 our  own  Orders.     For  the  rule  of  our  Judgement  in  fuch  cafe  being  only  that  of 
 
 nwynMoat    jjomer  y  This  is  the  thing  which  our  Enemies  would  have  ;  what  they  feem  contented 
 
 nita8-.il  *  J^  ^  ^ven  £Qr  tjiat.  very  cau(-e  we  rgje<a .   ancj  tnere  is  nothing  but  it  pleafeth  us  much 
 
 the  better,  if  we  efpy  that  it  galleththem.  Miferable  were  the  ftate  and  condition 
 of  that  Church ,  the  weighty  affairs  whereof  fhould  be  ordeted  by  thofe  deliberations 
 wherein  fuch  an  humour  as  this  were  predominant.  We  have  moft  heartily  to  thank 
 God  therefore ,  that  they  amongft  us ,  to  whom  the  firft  confultations  of  caufes  of 
 this  kind  fell,  were  men,  which  aiming  at  another  mark ,  namely  ,  the  glory  of  God 
 and  the  good  of  this  his  Church,  took  that  which  they  judged  thereunto  neceiTary, 
 not  rejec"finCT  any  good  or  convenient  thing,  onlybecaufe  the  Church  of  Rome  might 
 perhaps  like  ft.  If  we  have  that  which  is  meet  and  right,  although  they  be  glad,  we  are 
 not  to  envy  them  this  their  folace;  we  do  not  think  it  a  duty  of  ours,  to  be  in  every 
 
 fuch  thing  their  Tormentors.     And  wherein  it  is 
 
 r.c.i.3.p.i7$.  Thus  they  conceiving  hope  of  having    faid ,  that  Popery  for  want  of  this  utter  extirpation 
 the  reitoftheiVpop'ryinthecnd,  i  t  caufeth  them  to     natn  in  fome  places  taken  root  and  flourifhed  again, 
 
 be  more  frozen  in  their  wickedncfi,&c.    For  not  the      ,        i      i        .     i  it  rp-efhhlifli  \t  fplf  in  inxr 
 
 caufe  but  the  occafion  a'.fo  ought  to  be  taken  away,  but  natn  not  been  awe  to  re-eitabiun  t  ieit  in  any 
 &c.  Although  let  the  Reader  judge,  whether  they  place,  after  proviuon  made  againft  it  by  utter  eva- 
 havecaufe  given  to  hope,  thn  the  tale  of  Popery  yet     cuation   0f  au   Romifh  Ceremonies ,  and  there- 
 
 remainine,  they  fhall  the  eafilier  hale  in  the  whole  bo-  .      .  i     u  i>        im  i 
 
 dy  after:  considering  alfo  that  Matter  Sucrrnoteth,    fore  as  long  as  we  hold  any  thing  like  unto  them  ^ 
 
 that  where  thefe  things  which  have  been  lefr ,  there      we  pUC  them  in  fome  more  hope  ,   than  if  all  were 
 
 ^^T^^^^^l^^    taken  away,  as  we  deny  not  but  this  maybetrue-, 
 
 been  feen  that  it  hath  had  any  entrance.  fo  being  of  tWO  evils   tO  choofe  the  lefs,   wehold 
 
 it  better  that  the  Friends  and  Favourers  of  the  Church 
 of  Rome,  fhould  be  in  fome  kind  of  hope  to  have  a  corrupt  Religion  reftored,  then 
 both  we  and  they  conceive  juft  fear ,  left  under  colour  of  rooting  out  Popery,  the  moft 
 effectual  means  to  bear  up  the  ftate  of  Religion  be  removed,  and  fo  a  way  made  either 
 for  Paganifm  ,  or  for  extreme  Barbarity  to  enter.    If  defire  of  weakning  the  hope  of  o- 
 thers  fhoukt  turn  us  away  from  the  courfe  we  have  taken;  how  much  more  the  care  of 
 preventing  our  own  fear ,  with- hold  us  from  that  we  are  urged  unto  i  Efpecially  feeing 
 that  our  own  fear  we  know ,  but  we  are  not  fo  certain  what  hope  the  Rites  and  Orders  of 
 our  Church  havd  bred  in  the  hearts  of  others.   For  it  is  no  fufficient  Argument  therefore 
 to  fay,  that  in  maintaining  and  urging  thefe  Ceremonies,  none  are  fo  clamorous  as 
 Papifts,  and  they  whom  Papifts  fuborn;  this  fpeech  being  more  hard  to  juftifie  than 
 the  former,  and  fo  their  proof  more  doubtmll  then  the  thing  itfelf,  which  they 
 prove.     He  that  were  certain  that  this  is  true,  muft  have  marked  who  they  be  that 
 fpeak  for  Ceremonies ;  he  muft  have  noted ,  who  amongft  them  doth  fpeak  ofteneft, 
 or  is  moftearneft,  he  muft  have  been  both  acquainted  thorowly  with  the  Religion  of 
 fuch ,  and  alfo  privy  to  what  conferences  or  compacts  are  paffed  in  fecret  between  them 
 and  others  >  which  kind  of  notice  are  not  wont  to  be  vulgar  and  common.     Yet 
 they  which  alleadge  this,  would  have  it  taken  as  a  thing  that  needeth  no  proof,  a  thing 
 which  all  men  know  and  fee.     And  if  fo  be  it  were  granted  them  as  true ,  what  gain 
 they  by  it  c  Sundry  of  them  that  be  Popifh ,  are  eager  in  maintenanceof  Ceremonies. 
 Is  it  fo  ftrange  a  matter  to  find  a  good  thing  furthered  by  ill  men  of  a  finifter  intent 
 
 and 
 
EcclefiaUical  Polity.  109 
 
 and  purpofe,  whofe  forwardnefs  is  not  therefore  a  bridle  to  fuch  as  favour  the  fame 
 caufe  with  abetter  and  fincerer  meaning?  They  that  feek,  as  rhey  fay,  the  removing 
 of  all  Popifh  Orders  out  of  the  Church ,  and  reckon  the  ftateof  Bifhops  in  the  number 
 of  thofe  Orders,  do  (I  doubt  not,)  prefume  that  the  caufe  which  they  profecute , 
 is  holy.     Notwithftanding  it  is  their  own  ingenuous  acknowledgement,  that  even  this 
 very  caufe  which  they  term  fo  often  by  an  excellency,  The  Lords  Caufe ,  is,  gratiffima,  Ecdf.  dif.'f. 
 moft  acceptable  unto  fome  which  hope  for  prey  andfpoyl by  it,  and  that  our  Age  hath  flore  of  94* 
 fuch,  and  that  (itch  are  the  very  Sectaries  of  Dionyfius  the  famous  Athcifi.    Now  it  here- 
 upon we  mould  upbraid  them  with  Irreligious,as  they  do  us  with  Superfluous  favourers5 
 il  we  fhould  follow  them  in  their  own  kind  of  Pleading,  and  fay,that  the  moft  clamorous 
 for  this  pretended  Reformation,  are  either  Atheifts  or  elfe  Proclors  fuborned  by  Athe- 
 ifts^  the  Anfwer  which  herein  they  would-make  unto  us,  let  them  apply  unto  themfelves,. 
 and  there  an  end.     For  they  muft  not  forbid  us  to  preftime  our  caufe  in  defence  of  our 
 Church-orders  to  be  as  good  as  theirs  againft  them ,  till  the  contrary  be  made  manifeft 
 to  the  World. 
 
 10.  In  the  mean  while  forry  we  are ,   that  any  goodand  godly  mind  ihould  be  grie-  T,ne.rriuf 
 ved  with  that  which  is  done.     But  to  remedy  their  fay'!"  god*/ 
 
 grief,    Weth    not   fo    much   in  US  as  in   themfelves.  Brethren  conceive  in  regard  offuch  Ceremonies  as  we 
 
 Eo            1                  •/!_          1              j       1    j      ■  l    L    L     ..     C  havecommon  with  the  Church  of  flaw./.  <"./ i  p.180. 
 
 They   do  not  Willi  to  be  made  glad  With  the  hurt  Ot  Ther*  be  numbers  which  have  AaTichyiftianity  in  fuch 
 
 the  Church  :  and  tO  remove  all  OUt  Of  the  Church,  detection,  that  thry  cannot  withour  grief  ofmind  be- 
 
 whereat  they  mew  themfelves  to  be  forrowful,  would  ^X^^^^J^^^ 
 
 be,    as  We  are  peifwaded  ,   hurtful,  if  not  pemiClOUS     they  are  thus  Martyred  in  thsir  minds,  forCerernonies, 
 
 thereunto.     Till  they  be  able  to  perfwade  the  contra-    which'  (x0  rPeak  thc  beft  of  them)  «*  unprofitable. 
 ry ,  they  muft  arid  will,  I  doubt  not,  find  out  fome  o- 
 
 ther  good  mean  to  chear  up  themfelves.     Amongft  which  means  the  example  o(ce- 
 neva  may  ferve  for  one.   Have  not  they  the  old  Popifh  cuftom  of  ufing  God-fathers  and 
 God-mothers  in  Baptifm  i  the  old  Popifh  cuftom  of  adminiftring  the  bleffed  Sacrament 
 of  the  holy  Eucharift  with  Wafer- cakes?  Thefe  things  then  the  Godly  there  can  digeft. 
 Wherefore  fhould  not  the  Godly  here  learn  to  do  the  like,  both  in  them,  and  in  the  reft 
 of  the  like  nature  t  Some  further  mean  peradventure  it  might  be  to  affwage  their  grief, 
 iffobe  they  did  confider  the  revenge  they  take  on  them,  which  have  been,  as  they  in- 
 terpret it,  the  workers  of  their  continuance  in  fo  great  grief  fo  long.     For  if  the  mainte- 
 nance of  Ceremonies  be  a  corrofive  to  fuch  as  oppugn  them  -,  undoubtedly  to  fuch 
 as  maintain  them ,  it  can  be  no  great  pleafure,  when  they  behold  how  that  which  they 
 reverence  is  oppugned.     And  therefore  they  that  judge  themfelves  Martyrs ,  when 
 they  are  grieved,  fhould  think  withal  what  they  are  whom  they  grieve.     For  we  are 
 ftill  to  put  them  in  mind ,  that  the  caufe  doth  make  no  difference  5  for  that  it  muft  be 
 prefumed  as  good  attheleafton  our  part  as  on  theirs,  till  it  be  in  the  end  decided, 
 who  have  flood  for  Truth,  and  who  for  Error.    So  that  till  then  the  moft  effectual  me- 
 dicine, and  withal  the  moft  found,  to  eafe  their  grief ,  muft  not  be  (in  our  opinion) 
 the  taking  away  of  thofe  things  whereat  they  are  grieved ,  but  the  altering  of  that  per- 
 fwafion  which  they  have  concerning  the  fame.     For  this  we  therefore  both  pray 
 and  labour ;  the  more  becaufe  we  are  alfo  perfwaded ,  that  it  is  but  conceit  in  them  to 
 think  ,  that  thofe  jiomijh  Ceremonies ,  whereof  we  have  hitherto  fpoken ,  are  like  T.c  h$.p.vjt. 
 leprous  Clothes',  infectious  to  the  Church-,  or  like  foft  and  gentle  Poyfons,  the  ^5nJj£i,Jta 
 venom  whereof  being  infenfibly  pernicious,  worketh  death ,  and  yet  is  never  felt  in  them  finite 
 Working.     Thus  they  fay  :  but  becaufe  they  fay  it  only,  and  the  World  hath  not  as  not  ft"«8h« 
 yet  had  fo  great  experience  of  their  Art,  in  curing  the  Difeafes  of  the  Church,  that  yec  as  gentle 
 the  bare  authority  of  their' word  fhould  perfwade  in  a  caufe  fo  weighty-,  they  may  Poyfons  they 
 not  tHnk  much  if  it  be  required  at  their  hands  to  fliew,  Firft,  by  what  means  fo  ""'eu^1by 
 deadly  Tnfe&ion  can  grow  from  fimilitude  between  us  and  the  Church  of  Rome,  in  little, 
 thefe  things  indifferent :  Secondly,  for  that  it  were  infinite ,  if  the  Church  fhould 
 provide  agaihG;  every  fuch  Evil  as  may  come  to  pafs ,  it  is  not  fufficient  that  they 
 lhew  pofljbility  ol  dangerous  Event ,  unlefs  there  appear  fome  likely- hood  alfo  of  the 
 fame  to  follow  in  us,  except  we  prevent  it.     Nor  is  this  enough ,  unlefs  it  be  more- 
 over made  plain,  that  tWe  is  no  good  and  fufficient  way  of  prevention,  but  by  eva- 
 cuating clean,  and  by  emptying  the  Church  of  every  fuch  Rite  and  Ceremony,  as  is 
 prefently  called  in  queftion.    Till  this  be  done,  their  good  affection  towards  the  fafe- 
 
II0  The  Fourth  'BooJ^  of 
 
 jer.51.  ?. 
 
 ty  of  the  Church  is  acceptable ,  but  the  way  they  prefcribe  us  to  preferve  it  by ,  mufi 
 reft  in  fufpence.     And  left  hereat  they  take  occafion  to  turn  upon  us  the  fpeech  of  the 
 Prophet  Jeremy  ufed  againft  Babylon ,  Behold  we  have  done  our  endeavour  to  cure  the  Dif- 
 eafes  of  Babylon,  butfie  through  her  mlftdnefs  doth  reft  uncured :  let  them  confider  into 
 what  ftraits  the  Church  might  drive  it  felf,  in  being  guided  by  this  their  coun- 
 fel.     Their  axiom  is ,  that  the  found  believing  Church  of  Jefus  Chrift ,  may  not  be 
 like  Heretical  Churches  in  any  of  thofe  indifferent  things,  which  men  make  choyce  of, 
 and  do  not  take  by  prefcript  appointment  of  the  Word  of  God.   In  the  word  of  God  the 
 ufe  of  Bread  is  prefcribed,  as  a  thing  without  which  the  Euchanft  may  not  be  celebrated: 
 but  as  for  the  kind  of  Bread,  it  is  not  deny  ed  to  be  a  thing  indifferent.     Being  indiffe- 
 rent of  it  felf,  we  are  by  this  axiom  of  theirs  to  avoid  the  ufe  of  unleavened  Bread  in  their 
 Sacrament,  becaufe  fuch  bread  the  Church  oiReme  being  Heretical  ufeth.  But  doth  not . 
 the  felf -fame  axiom  bar  us  even  from  leavened  Bread  alfo,which  the  Church  of  the  Gre- 
 cians ufeth ,  the  opinions  whereof  are  in  a  number  of  things  the  fame,  for  which  we  con- 
 demn the  Church  of  Rome ;  and  in  fome  things  erroneous ,  where  the  Church  otRowe 
 is  acknowledged  tobefoundj  as  namely  in  the  Article  ofthe  Holy  Ghofts  proceeding? 
 and  left  here  they  fhould  fay  that  becaufe  the  Greek  Church  is  farther  off,  and  the 
 Church  of  Pome  nearer ,  we  are  in  that  refpect  rather  to  ufe  that  which  the  Church  of 
 Rome  ufeth  not  5  let  them  imagine  a  reformed  Church  in  the  City  of  Venice ,  wherea 
 Greek  Church  and  Popifh  both  are.     And  when  both  thefe  are  equally  near ,  let  them 
 confider  what  the  third  mall  do.   Without  leavened  or  unleavened  Bread,  it  can  have  no 
 Sacrament  .•  the  word  of  God  doth  tye  it  to  neithersand  their  axiom  doth  exclude  it  from 
 both.  If  this  conftrain  them,  as  it  muft,to  grant  that  their  axiom  is  not  to  take  any  place, 
 .    fave  in  thofe  things  only  where  the  Church  hath  larger  feope;  it  refteth  that  they  fearch 
 out  fome  ftronger  reafon  then  they  have  as  yet  alledged;  odierwife  they  conftrain  not  us 
 to  think  that  theChurchis  tyed  unto  any  fuch  rule  or  axiom,not  then  when  fhehath  the- 
 wideft  field  to  walk  in,  and  the  greater  ftore  of  choyce. 
 Their  excep-      ".  Againft  fuch  Ceremonies  generally  as  are  the  fame  in  the  Church  of  England 
 don  againo    and  of  Rome ,  we  fee  what  hath  been  hitherto  alledged.    Albeit  therefore  we  do  not 
 n1«  a^wT"  6^  the  one  Churches  having  of  fuch  things,  to  be  fufficient  caufe  why  the  other  mould 
 have  received  not  have  them:  Neverthelefs  in  cafe  it  may  be  proved,  that  amongfttheriumberof 
 ch™  ChC       ^tes  anc^  Orders  common  unto  both ,  there  are  Particulars,the  ufe  whereof  is  utter- 
 RomT,  that     ly  unlawful,  in.  regard  of  fome  fpecial  bad  and  noyfom  quality;  there  is  no  doubt 
 church  ha-    but  we  ought  to  relihquifh  fuch  Rites  and  Orders ,  what  freedom  foever  we  have  to 
 'hem  from     reta'n  tne  otner  ^«     &s  tneiefore  we  have  heard  their  general  exception  againft  all 
 the  Jews.       thofe  things,  which  being  not  commanded  in  the  Word  of  God,  were  firft  received 
 EccHDifii    m  ^  Church  of  Rome ,  and  from  thence  have  been  derived  into  ours,  fo  it  fol- 
 foili.   And  loweth  that  now  we  proceed  unto  certain  kinds  of  them,  as  being  excepted  againft,  not 
 r.c/.3f.i8i.  only  for  that  they  are  in  the  Church  of  Rome,  but  are  befides  either  Jewift  or  abufed 
 Poplni0  cere-  unt0  Idolatry,  and  fo  grown  fcandalous.   The  Church  of  Rome  they  fay,  being  afhamed 
 monies  fault    of  the  fimplicity  of  the  Gofpel,  did  almoft  out  of  all  Religions  take  whatfoever  had  any 
 rhVpmnp  \n    ^  P^^g^us  fhew ,  borrowing  in  that  refpeel:  from  the  Jews  fundry  of  their  abo- 
 them :  where  limed  Ceremonies.     Thus  by  foolifh  and  ridiculous  imitation ,  all  their  Marling  furni- 
 
 bs7  re'eaWe   ture  ^m0^  tney  t0°k  fr°m  tne  Law?  ^  having  an  Altar  and  a  Prieft,  they  mould 
 
 to  the  rimpn.  want  Veftments  for  their  Stage  5  fo  that  whatfoever  we  have  in  common  with  the 
 
 city  of  the     Church  of  Rome ,  if  the  fame  be  of  this  kind ,  we  ought  to  remove  it.     Conflantine 
 
 chnft  °cruci-  f^e  Emperor  [peaking  ofthe  keeping  of  the  Feaflof  Eafter ,  faith ,  That  it  is  an  unworthy 
 
 fied.  thing  to  have  any  thing  common  with  that  moft  fpiteful  company  ofthe  $ews.     And  a  little 
 
 T£uUbfV7c  after  be  faith,  That  it  is  mo f  ab jurd  and  againft  reafon ,  that  the  $ervs  Jlwuld vaunt  Jnd 
 
 17.  socra.i\.'  g^y  that  the  Chriftians  could  not  keep  thofe  things  without  their  Doclrwe.    And  in  .mother 
 
 ccff  l°\  f""  f^ace  il  is  [aid  after  this  [ort-7  It  is  convenient  fo  to  order  the  matter,  that  wehave  no- 
 
 «.   1    ,can.  thing  commonwith  that  Nation.     The  Councel of 'Laodicea,  which  was  afterwa-4.cenfirme(l 
 
 .    by  the  ft xt  General  Councel,  decreed  that  the  Christians  fhould  not  takeunkavened  Bread 
 
 of  the  Jews ,  or  communicate  with  their  impiety.     For  the  eaiier  m^ifeftation  of  truth 
 
 in  this  point ,  two  things  there  are  which  muft  be  confidere^,  namely  the  caufes 
 
 wherefore  the  Church  fhould  decline  from  zfewijh  CerernomeS}  and  how  far  it  ought 
 
 fotodo.     One  caufe  is,  that  the  Jews  were  the  deadliat  and  fpitefulleft  Enemies  of 
 
 Chriftianity  that  were  in  the  world,and  in  this  refpecl;  their  Orders  fo  far  forth  to  be  fhun- 
 
 ned} 
 
Ecclejiaslical  "Polity.  in 
 
 ned,  as  we  have  already  let  down  in  handling  the  Matter  of  Heatheniih  CererhorKes1. 
 For  no  enemies  being  fo  venemous  againft  Chrift  as  Jews,  they  were  of  all  other,  raoft 
 odious,  and  by  that  mean,  leaft  to  be  ufed  as  fit  Church  Patterns  lor  Imitation.     An- 
 other caufe  is,  the  Solemn  Abrogation  of  the  Jews  Ordinances  ■  which  Ordinances, 
 for  us  to  refume,  were  to  check  our  Lord  himfelf  which  hath  difannulled  them.    But 
 how  far  this  fecond  caufe  doth  extend,  it  is  not  on  al|  fides,  fully  agreed  upon;     And 
 touching  thofe  things  whereunto  it  reacheth  not,  although  there  be  fmall  Caufe,  where- 
 fore the  Church  fhould  frame  it  felf  to  the  Jews  example,  in  refpecl  of  their  perfoni 
 which  are  moft  hateful  ^   yet  God  himfelf  having  been  the  Author  of  their  Laws , 
 herein  they  are  (notwithftanding  the  former  confederation)  ftill  worthy  to  be  honored, 
 and  to  be  followed  above  others,  as  much  as  the  ftate  of  things  will  bear.     Jewifh 
 Ordinances  had  fome  things  Natural ,  and  of  the  perpetuity  of  thofe  things  no  man 
 doubteth.     That  which  was  Pofitive,  we  likewife  know  to  have  been  by  the  coming 
 of  Chrift,    partly  neceffary  not  to  be  kept,  and  partly  indifferent  to  be  kept,  or  not. 
 Of  the  former  kinde,  Circumcifion  and  Saci  ifice  were.     For  this  point,  Stephen  was  ac- 
 cufed,  and  the  Evidence  which  his  Accufers  brought  againft  him  iri  judgment,  was, 
 This  man  ceafeth  not  to  (peak  blafphemous  words  againft  this  holy  Place,  and  the  Law  •,  Afl»$.  1^14. 
 for  we  have  heard  him  fay,  That  this  J-efw  of  Nazareth,  fhalldeftroy  this  place,  and flull 
 chame  the  Ordinances  that  Mofes  gave  m.     True  it  is,  that  this  Doctrine  was  then 
 taught,  which  Unbelievers  condemning  for  Blafphemy,  did  therein  commit  that  which 
 they  did  condemn.     The  Apoftles  notwithftunding,  from  whom  Stephen  had  received  if, 
 did  not  fo  teach  the  Abrogation,  no  not  of  thofe  things  which  were  neceflarily  to  ceafe, 
 but  that  even  the  Jews,  being  Chriftian,  might  for  a  time  continue  in  them.     And 
 therefore  in  ferufalem,  the  firft  Chriftian  Bifliop  not  circumcifed,  was  Mark  •,  and  he  vide  Nicept. 
 not  Bifliop  till  the  days  of  Adrian  the  Emperor  ♦,   after  the  overthrow  of  ^erufalem,  ^ff*?' 2S' 
 there  having  been  Fifteen  Bifhops  before  him,  which  Were  all  of  the  Circumcifion.    The  s^"rVp.  149, 
 Chriftian  Jews  did  think  at  the  firft,  not  onely  themfelves,  but  the  Chriftian  Gentiles  ia  Edit-fUnr. 
 alio  bound,  and  that  neceflarily,  to  obferve  the  whole  Law.     There  went  forth  certain  Afisi5. 
 of  the  Se&  of  Pharifees  which  did  believe;  and  they,  coming  unto  Antioch,  taught, 
 that  it  was  neceffary  for  the  Gentiles  to  be  circumcifed,  and  to  keep  the  Law  of  Mofes. 
 Whereupon  there  grew  diffention,  Paul  and  Barnabas  difputing  againft  them.     The  Arts  21.1$. 
 determination  of  the  Council  held  at  Jcrufalcm,  concerning  this  Matter,  was  finally 
 this-,  Touching  the  Genttles  which  believe,  we  have  Written  dnd  determined,  that  they  ob-  Aftus-M- 
 ferve  no  fuch  thing  :    Theu-Proteftation  by  Letters,  is,  For  as  much  as  we  have  heard, 
 that  certain  which  departed  from  Us,  have  troubled  you  with  words,  and cumbred  your 
 mindes,  faying,  Te  muft  be  circumcifed  and  keep  the  Law  •,  know,  that  we  gave  them  no 
 fuch  Commandment .     Taul  therefore  continued  ftill  teaching  the  Gentiles,not  onely  that 
 they  were  not  bound  to  obferve  the  Laws  of  Mofes,  but  that  the  obfervation  of  thofe 
 Laws  which  were  neceflarily  to  be  abrogated,was  in  them  altogether  unlawful.  In  which 
 point,  his  Dodli  ine  was  mif-reported,  as  though  he  had  every  where  Preached  this,  riot 
 onely  concerning  the  Gentiles,  but  alio  touching  the  Jews.     Wherefore  coming  un- 
 to $ames,  and  the  reft  of  the  Clergy  at  ferufalem,  they  told  him  plainly  of  it,  faying, 
 Thou  fee  ft,  Brother,  how  many  thoufand  fews  there  are  which  believe,  and  they  are  all  Atim.  2*. 
 zealous  of  the  Law,    Now  they  are  informed  of  thee,  that  thou  teacbejt  all  the  feivs  which 
 arc  among  ft  the  Gentiles,  to  for  fake  Mofes,  and  fay  eft,  that  they  ought  nottocircumcife 
 their  children,  neither  to  live  after  theCuftoms.     And  hereupon  they  gave  himcounfel 
 to  make  it  apparent  in  the  eyes  of  all  men,  th.1t  thofe  flying  reports  were  untrue,  and 
 that  himfelf  being  a  Jew,  kept  the  Law,  even  as  they  did.     In  fome  things  therefore  we 
 fee  the  Apoftles  did  teach,That  there  ought  not  to  be  Conformity  between  the  Chriftiaa 
 Jews  and  Gentiles.     How  many  things  this  Law  of  Inconformity  did  comprehend, 
 there  is  no  need  we  fhould  ftand  to  examine.  This  general  is  true,That  the  Gentiles  were 
 not  made  conformable  unto  the  Jews,in  that  which  was  neceflarily  to  ceafe  at  the  coming 
 of  Chrift,  Touching  things  Pofitive,  which  might  either  ceafe  or  continue  as  occafiofi  £&*$.,?'■ 
 fhould  require,  the  Apoftles  tendring  the  zeal  of  the  Jews,  thought  it  neceffary  to  binde 
 even  the  Gentiles  for  a  time,  to  abftain  as  the  Jews  did,  from  things  offered  unto  Idols, 
 horn  Blood,  from  Strangled.     Thefe  Decrees  were  every  where  delivered  unto  the  Gen-  Aflt  t«.  ,it 
 tiles,  to  be  ftraightly  obferved  and  kept.    In  the  other  Matters  where  the  Gentiles  were 
 free,  and  the  Jews  in  their  own  opinion,  ftill  tied,  the  Apoftles  Doctrine  unto  the  Jews, 
 
 T  was. 
 
 . 
 
uz  The  Fourth  ^Book^of 
 
 Rom.  14.10.  was,  Condemn  not  the  Gentile;  unto  the  Gentile,  Deft ife  not the  $ew:  The  one  fort, 
 they  warned  to  take  heed^  that  fctupulofity  did  not  make  them  rigorous,  in  giving  unv- 
 advifed  fentence  againft  their  Brethren  which  were  free  •,  the  other,  that  they  did  not  be- 
 come fcandalous ,  by  abufing  their  liberty  and  freedom  to  the  offence  of  their  weak 
 Brethren  which  were  fcrupulous.     From  hence  therefore,  two  Conclufions  there  are1, 
 which  may  evidently  be  drawn  -t  the  firft,  That  whatfoever  Conformity  of  Pofitive 
 Laws ,  the  Apoftles  did  bring  in  between  the  Churches  of  Jews  and  Gentiles ,  it 
 was  in  thofe  things  onely, which  might  either  ceafe  or  continue  a  fhorter  or  a  longer  time, 
 as  occafion  did  moftrequire  =,  thefecond,  That  they  did  not  impofe  upon  the  Churches 
 of  the  Gentiles,  any  part  of  the  Jews  Ordinances  with  Bond  of  neceffary  and  perpetual 
 obfervation  (as  we  all,  both  by  dodrine  and  practice,  acknowledge)  but  onely  in  refpttft 
 or  the  conveniency  and  fitnefs  for  the  prefent  ftateof  the  Church,  as  then  it  flood. 
 The  words  of  the  Councils  Decree,  concerning  the  Gentiles,  are.  it  feemed  good  to  the 
 Holy  Ghojt,  and  to  us,  to  lay  uf my  on  no  more  burden,  faving  onely  thefe  things  of  mcef- 
 fity  5    Abflinence  from  idol-off  rings,  from  Strangled,  and  Blood,  and  from  Fornication". 
 So  that  in  other  things  Pofitive,  which  the  coming  or  Chrift  did  not  neceffarily  ex- 
 tinguifh,  the  Gentiles  were  left  altogether  free.  Neither  ought  it  to  feem  unreafonable, 
 that  the  Gentiles  ihould  neceffarily  be  bound  and  tied  to  Jewifh  Ordinances,  fo  far  forth 
 as  that  Decree  importeth.  .  For  to  the  Jew,  who  knew,  that  their  difference  from  other 
 Nations,  which  were  Aliens  and  Strangers  from  God,  did  efpecially  confift  in  this, 
 That  Gods  People  had  Pofitive  Ordinances  given  to  them  of  Godhimfelf -,  itfeemed 
 marvellous  hard,    that  the  Chriftian  Gentiles  fhould  be  incorporated  into  the  fame 
 Commonwealth  with  Gods  own  chofen  People,  and  befubjedt  to  no  part  of  his  Sta- 
 tutes, more  then  onely  the  Law  of  Nature,  which  Heathens  count  themfelves  bound 
 Lib.  qui  Seder  unto.     It  was  an  opinion  conftaotly  received  amongft  the  Jews,  that  God  did  deliver 
 oiam  inferibi-  unto  the  fons  of  Noah  feven  Precepts  :    Namely,  To  Jive  in  fome  Form  of  Regiment 
 tur'    ?nu  «  under  5    Firft,  Publick  Laws  1  Secondly,  Toferveand  call  upon  the  Name  of  God  : 
 omnnrnn  *  Thirdly,  To  lhun  Idolatry :  Fourthly,  Not  to  fuffer  effufion  of  the  Blood  :   Fifthly, 
 **y  ?  To  abhor  all  unclean  knowledge  intheFleih:   Sixtlily,  To  commit  no  Rapine  :   Se- 
 ^073°  4  venthly,  and  finally,  Not  to  eat  of  any  living  Creature,  whereof  the  Blood  was  not 
 -vijp  1^5  firftletout.    if  therefore  the  Gentiles  would  be  exempted  from  the  Law  of  Mofes,  yet 
 £^n  6  it  might  feem  hard,  they  fhould  alfo  caft  off,  even  thofe  things  Pofitive  which  were  ob- 
 ro  Vu*  9  ferved  before  M-ofes,  and  which  were  not  of  the  fame  kinde  with  Laws  that  were  necef- 
 1nn     farily  to  ceafe.    And  peradventure  hereupon.,  the  Council  faw  it  expedient  to  deter-r 
 mine,  that  the  Gentiles  fhould  according  unto  the  third,  the  feventh,  and  the  fifth  of 
 thofe  Precepts,  abflain  from  things  facrificed  unto  Idols,  from  Strangled  and  Blood, 
 H>b.  1  ?.  4.      and  from  Fornication.     The  reft,  the  Gentiles  did  of  their  own  accord  obferve,  Nature 
 1  Cor.  5. 1 1.    leading  them  thereunto.     And  did  not  Nature  alfo  teach  them  toabftainfrom  Forni- 
 G.1I.5. 1?.       cation?  No  doubt  it  did.     Neither  can  we  with  reafon  think,  That  as  the  former 
 two  are  Pofitive  5  fo  likewife  this,  being  meant  as  the  Apoftle  doth orherwife  ufually 
 underftand  it.     But  veiy  Marriage,  within  a  number  of  degrees,  being  not  onely  by  the 
 Lcvic.  18.       Law  of  Mofes,  but  alfo  by  the  Law  of  the  fons  of  Noah  (for  fo  they  took  it)  an  un- 
 lawful difcovery  of  nakednefs  :    This  difcovery  of  nakednefs  by  unlawful  Marriages, 
 fuch  as  Mofes  in  the  Lawreckoneth  up,  I  think  it  for  mine  own  part  more  probable  to 
 have  beenmeant  in  the  words  of  that  Canon,  then  Fornication  according  unto  the  fenfe 
 of  the  Law  of  Nature.    W01  ds  muft  be  taken,  according  to  the  matter  whereof  they 
 are  uttered.     The  A  poftles  command  to  abftain  from  Blood.     Conftrue  this  according 
 to  the  Law  of  Nature,  and  it  will  feem  that  Homicide  onely  is  forbidden.     But  conftrue 
 it  in  reference  to  the  Law  of  the  Jews,  about  which  the  queftion  was,  and  it  fhall  eafily 
 appear  to  have  a  clean  other  ftnfe,  and  in  any  mans  judgment,  a  truer,  when  we  expound 
 it  of  eating,  and  not  of  fhedding  blood:  Soil  wefpeakof  Fornication,  hethatknow- 
 eth.no  Law,  but  onely  the  Law  of  Nature,  muft  needs  make  thereof  a  narrower  con- 
 ftru&ion,  then  he  which  meafureth  the  fame  by  a  Law,  wherein  fundry  kindes?  even 
 1  Cor.  5. 1.     of  Conjugal  Copulation  are  prohibited  as  impure,  unclean, unhoneft,     St.  Paul  himfelf 
 doth  term  Inceftuous  Marriage,  Fornication.   If  any  do  rather  think,  that  the  Chriftian 
 Gentiles  themfelves,  through  the  loofe  and  corrupt  Cuftom  of  thofe  times,  took  Am- 
 ple Fornication  for  no  Sin ,    and  were  in  that  refpeft  offenfive  unto  believing  Jews, 
 which  by  the  Law  had  been  better  taught  5   Our  pnopofing  of  another  conjecture, 
 
 is 
 
Ecclefiaslical  Tolity.  j^ 
 
 is  unto  theirs  no  prejudice..    Some  things  therefore  we  fee  there  were,  wherein  the 
 Gentiles'were  forbidden  to  be  like  unto  the  Jews ;    fome  things  wherein  they  were 
 commanded  not  to  be  unlike.     Again,  fome  things  alfo  there  were,  wherein  no  Law. 
 of  God  did  let,  but  that  they  might  be  either  like  or  unlike-,  as  occafion  mould  re- 
 quire.    And  unto  this  purpofe  Leo  faith,  Apofloltcal  Ordinance  (beloved)  knowing  that  Le0\nyym 
 our  Lord  Refits  chrifl  came  not  into  this  world to  undo  the  Law,  hath  in  fuch  fort  diflin-  menf.  fcpt. 
 ruifbed  the  Mjfteries  of  the  Old  Teflament,  that  certain  of  them  it  hath  chofen  out  to  he-  Scr-  9- 
 nefit  Evangelical  knowledge  withal,  and  for  that  purpofe  appointed,  that thofe  things  which 
 before  were  ^cwijl),  might  now  be  Chriftian  Cufloms.     The  caufe  why  the  Apoftles  did 
 thus  conform  the  Chriftiansas  much  as  might  be  ,  according  to  the  pattern  of  the 
 Jews,  was  to  rein  them  in  by  this  mean  the  more,  and  to  make  them  cleave  the  bet- 
 ter.    The  Church  of  Chrift,  hath  had  in  no  one  thing,  fo  many  and  fo  contrary  occasi- 
 ons of  dealing,  as  about  Judaifm  •,  fome  having  thought  the  whole  Jewifh  Law  wicked 
 and  damnable  in  itfelfj  fome  not  condemning  it  as  the  former  fort  abfolutely,  have 
 notwithstanding  judged  it,  either  fooner  neceflary  to  be  abrogated,  or  further  unlaw- 
 ful to  be  obferved  then  truth  can  bear  ;   fome  of  fcrupulous  Simplicity  urging  per- 
 petual anduniverfal  obfervation  of  the  Law  of  Mofes  neceflary,  as  the  Chriftian  Jews 
 at  the  firft  in  the  Apoftles  times  -,  fome  as  Hereticks,  holding  the  fame  no  lefs  even 
 after  the  contrary  determination  fet  down  by  confent  of  the  Church  at  tferufalem  ; 
 finally,  fome  being  herein  refolute  through  rneer  infidelity ,   and  with  open  profeft 
 enmity  againft  Chrift,  as  unbelieving  Jews.     To  controul  Slanderers  of  the  Law  and 
 Prophets,  fuch  as  Marcionites  and  Manichees  were,  the  Church  in  her  Liturgies  hath 
 intermingled  with  Readings  out  of  the  New  Teftament,  Leflons  taken  out  of  the 
 Law  and  Prophets  •,  whereunto  Tertttllian  alluding,  faith  of  the  Chuich  of  Chrift,  rf,iui.deprx- 
 It  intermingleth  with  Evangelical  and  Apoflolical  Writings,  the  Law  and  the  Prophets  -,  ^r:Pr-adve''". 
 *nd  from  thence  it  drinketh  in  that  Faith  which  with  Water  it  fealeth,  cloatheth  with  the  r.  c.  lib.  ?.  p. 
 Spirit,  neurifhetb  with  the  Euchtrift ,   with  Martyrdom  fetteth  forward.     They  would  ■' r-.  what  an 
 have  wondred  in  thofe  times  to  hear,  that  any  man  being  not  a  Favorer  of  HereSie,  k  w'afn™0 '* 
 mould  term  this  by  way  of  difdain,  Mangling  of  theGoJ]>els  andEpifilcs.     They  which  the  mangling 
 honor  the  Law  as  an  Image  of  the  Wifdom  of  God  himfelf,  are  notwithstanding  to  jn^0^'5 
 know  that  the  fame  had  an  end  in  Chrift.     But  what?   Was  the  Law  fo  abolished  to  W  been 
 with  Chrift,    that  after  his  Afcenfion  the  Office  of  Priefts,  became  immediately  br°ug|^  into 
 wicked,  and  the  very  name  hateful,  as  importing  the  exercife  of  an  ungodly  function  <  [,/  go'^y  Vnd 
 No,,  as  long  as  the  glory  of  the  Temple  continued,  and  till  the  time  of  that  final  de-  'earned  Men  ? 
 fblation  was  accomplished,  the  very  Chriftian  Jews  did  continue  with  their  Sacrifices,  ^^  steV  P" 
 and  other  parts  of  Legal  Service.     That  very  Law  therefore  which  our  Saviour  was  that  the  office 
 to  aboliSh,  did  not  fofoon  become  unlawful  to  be  obferved  as  fome  imagine  -y  nor  was  *"'] '  fun^ior> 
 it  afterward  unlawful  fo  far,  that  the  very  name  of  Altar,  of  Priefts,  of  Sacrifice  it  afte/our  Sav£ 
 felf,  Should  be  baniShed  out  of  the  World.     For  though  God  do  now  hate  Sacrifice,  °»r  chrifis 
 whether  it  be  HeatheniSh  or  Jewish,  fo  that  we  cannot  have  the  fame  things  which  they  naught  alid 
 had,  but  with  impiety ;  yet  unlefs  there  be  fome  greater  let  then  the  onely  evacuation  ungodly;  the 
 of  the  Law  of  Mofes, the  names  themfelves  may  (I  hope)  beretained  without  Sin,  in  re-  na™c  whcrc- 
 fpect  of  that  proportion,  which  things  established  by  our  Saviour  have  unto  them  which  called?  which 
 by  him  are  abrogated.     And  fo  throughout  all  the  writings  of  the  Ancient  Fathers,  we  did  exercife   . 
 fee  that  the  words  which  were,  do  continue-,  the  onely  difference  is,  that  whereas  be-  funaiop^om- 
 fore  they  had  a  literal,  they  now  have  a  metaphorical  ufe  -,  and  are  as  fo  many  notes  of  not  be  other- 
 remembrance  unto  us,  that  what  they  did  fignifie  in  the  Letter,  is  accomplished  in  the  ^  "ketu* 
 Truth.    And  as  no  man  can  deprive  the  Church  of  this  liberty,  to  ufe  names  where-  eyiipart. 
 untothe  Law  was  accuftomed;  fo  neither  are  we  generally  forbidden  the  ufe  of  things 
 which  the  Law  hath,  though  it  neither  command  us  any  particularity,  as  it  did  the  Jews 
 a  number-,  and  the  weightiest  which  it  did  command  them,  are  unto  us," in  the  Gofpel 
 prohibited.Touching  fuch,as  through  Simplicity  of  error,did  urge  univerfal  and  perpetual 
 obfervation  of  the  Law  of  Mofes  at  the  firft,  we  have  fpoken  already.  Againft  Jewiih  He- 
 reticks and  falfe  Apoftles  teaching  afterwards  the  felf-fame,S  t.Paul  in  every  Epiftle  com- 
 monly either  difputeth  or  giveth  warning.  Jews  that  were  zealous  for  the  Law,but  with- 
 al Infidels  in  refpeft  of  Christianity,  and  to  the  name  of  Jefus  C  hrift  moft  fpightful  ene- 
 mies,did  while  they  flouriShed,no  lefs  perfecute  the  Church  then  Heathens^and  after  their 
 Eftatewas  overthrown,they  were  not  that  way  fo  much  to  be  feared ,  Howbeit,  becaufe 
 
 T  2  they 
 
a 
 
 i 
 
 n.  The  Fourth  *Boo/{  of 
 
 they  had  their  Synagogues  in"  every  famous  City  almoft  throughout  the  Worl 
 and  by  that  means  great  opportunity  to  withdraw  from  the  Chriftian  Faith,  whic! 
 to  do     they  fpared  no  labor  •,  this  gave  the  Church   occafion  to  make  fundry 
 ConcU.  Laol  Laws  againft  them.     As,  in  the  Council  of  Laodicea  ,   The  Feftival  Prefents  which 
 can.^7,38.     ,- ^  ofr  jjeretjcf.s  ufe  to  fend,  mufl  not  be  received,    nor  Holidays  folemnized  in  their 
 rc.hb.  i.p- T  Again,    From  the  Jews,  Men  ought  not  to  receive  tbcirUiilevened  [Bread] 
 
 t.  c.  lib.  3.  p.  mr  te  c'mm(nicate  with  their  Impieties.    Which  Council  was  afterwards  indeed  con- 
 I?6'  firmed  by  the  Sixth  General  Council.     But  what  was  the  true  fenfe  or  meaning,  both  of 
 
 the  one  and  the  other ".  Were  Chriftians  here  forbidden  to  communicate  in  Unleaven- 
 ed Bread,  becaufe  the  Jews  did  fo,  being  Enemies  of  the  Church  ".    He  which  at- 
 tentively mall  weigh  the  words,  will  fufpecl:  that  they  rather  forbid  communion  with 
 Jews,  then  imitation  of  them  -,    much  more,  if  with  thefe  two  Decrees  be  com- 
 c\i  cm-  pared  a  third  in  the  Council  of  Constantinople  :     Let  no  man,  either  of  the  Clergy  or 
 ftamimf.  6.     Laity,  eat  the  Unleavened  of  the  $ews ,    nor  enter  into  any  familiarity  with  them,  nor 
 "p"  n"  (end  for  them  inficknefs,  nor  take  Phyfick  at  their  hands,  nor  as  much  as  go  into  the  Bath 
 
 ■with  them,     if  any  do  otherwife,  being  a  Clergy-man,  let  him  be  depofed;  if  being  a  Laj- 
 perfon,  let  Excommunicationbe  his  pumfhment .     If  thefe  Canons  were  any  Argument, 
 that  they  which  made  them,  did  utterly  condemn  fimilitude  between  the  Chriftians 
 and  Jews,  in  things  indifferent  appertaining  unto  Religion,  either  becaufe  the  Jews 
 were  enemies  unto  the  Church,  or  elfe  for  that  their  Ceremonies  were  abrogated  5 
 thefe  Reafons  had  been  as  ftrong  and  effectual  againft  their  keeping  the  Feaft  of  E after 
 on  the  fame  day  the  Jews  kept  theirs ,    and  not  according  to  the  Cuftom  of  the 
 Weft  Church.     For  fo  they  did  from  the  firft  beginning  till  Conjlantinc's  time.    For 
 in  thefe  two  things,  the  Eaft  and  Weft  Churches  did  interchangeably  both  confront  the 
 Jews,  and  concur  with  them  h  the  Weft  Church  ufing  Unleavened  Bread,  as  the  Jews 
 in  their  Paffover  did,  but  differing  from  them  in  the  day  whereon  they  kept  the  Feaft 
 of  Eafler  -,  contrariwife,  the  Eaft  Church  celebrating" the  Feaft  of  Eafler  on  the  fame 
 day  with  the  Jews,  but  not  ufing  the  fame  kinde  of  Bread  which  they  did.    Now  if 
 fobe  the  Eaft  Church  in  ufing  Leavened  Bread  had  done  well,  either  for  that  the 
 Jews  were  enemies  to  the  Church,  or  becaufe  Jewifh  Ceremonies  were  abrogated  ; 
 How  fhould  we  think  but  that  Victor,  the  Bifhop  of  Rome,  (whom  all  judicious  men 
 do  in  that  behalf  difallow  )  did  well  to  be  fo  vehement  and  fierce  in  drawing  them 
 to  the  like  diffimilitude  for  the  Feaft  of  Eafler  ?     Again,  If  the  Weft  Churches  had 
 in  either  of  th'ofe  two  refpe&s  affected  diffimilitude  with  the  Jews  in  the  Feaft  of 
 Eafler,  What  reafon  had  they  to  draw  the  Eaftern  Church  herein  unto  them,  which 
 reafon  did  not  enforce  them  to  frame  themfelves  unto  it  in  the  ceremony  of  Leaven- 
 ed Bread  *    Difference  in  Rites  fhould  breed  no  controverfie ,  between  one  Church 
 and  another  ;  but  if  controverfie  be  once  bred,  it  muft  be  ended.     The  Feaft  of  Eafler 
 being  therefore  litigious  in  the  days  of  Conflantine,  who  honored  of  all  other  Churches 
 moft,  the  Church  of  Rome-,  which  Church  was  the  Mother,  from  whofe  Brefts  he 
 had  drawn  that  food  which  gave  him  nourifliment  to  eternal  life  $   fith  Agreement 
 was  neceffary,  and  yet  impoffible,  unlefs  the  one  part  were  yielded  unto  -,   his  de- 
 fire  was,  that  of  the  two,  the  Eaftern  Church  fhould  rather  yield.     And  to  this  end 
 he  ufeth  fundry  perfwafi ve  fpeeches.     When  Stephen,  Bifhop  of  Rome,  going  about 
 to  fhew  what  the  Catholick  Church  fhould  do ,   had  alledged  what  the  Hereticks 
 themfelves  did,  namely,  That  they  received  fuch  as  came  unto  them,  and  offered 
 not  to  Baptize  them  anew-,  St.  Cyprian,  being  of  a  contrary  mindetohim,  about  the 
 matter  at  that  time  in  queftion,  which  was,  Whether  Hereticks  converted,  ought  to  be 
 rebaptized,  yea,  orno;  anfwered  the  Allegation  of  Pope  Stephen  with  exceeding  great 
 Cyp.  ad  Pom-  ftomach  ,  flying,  To  this  degree  of  wretchednef ,    the  Church  of God ,  and  Spottfe  of 
 Epift.'sKpta-  Clirift  is  now  come,  that  her  ways  fhe  frameth  to  the  example  of  Hereticks  $  that  tocele- 
 «>.  brate  the  Sacraments,  which  Heavenly  Inflruclion  hath  delivered,  light  it  f elf  doth  bor- 
 
 row from  darknef? ,  and  Chriftians  do  that  which  Antichrifls  do.  Now  albeit  Con- 
 flantine have  done  that,  to  further  a  better  caufe,  which  Cyprian  did  to  countenance  a 
 woife,  namely,  the  Rebaptization  of  Hereticks  •,  and  have  taken  advantage  at  the 
 odioufnefs  of  the  Jews,  as  Cyprian  of  Heretic ks,becaufe  the  Eaftern  Church  kept  their 
 Feaft  of  Eafler,  always  the  Fourteenth  day  of  the  Moneth,  as  the  Jews  did,  what  day 
 of  the  week  foever  it  fell;  or  howfoever  Conflantine  did  take  occafion  in  the  handling 
 
 of 
 
Ecclejiastical  Polity.  115 
 
 of  that  caufe,  to  fay,  *  It  is  unworthy  to  have  any  thing  common  with  that  frightful  Na-  *  Secr-  Ecclc 
 tion  of  the  Jews :  Shall  every  Motive  Argument  ufed  in  fuch  kinde  of  Conferences,  be  s'L™'  "k" 
 made  a  rule  for  others  ftill  to  conclude  the  like  by,  concerning  all  things  of  like  nature,  riqueia  Ate 
 when  as  probable  enducements  may  lead  them  to  the  contrary  <  Let  both  this  and  other  minore'  in.cJ" 
 Allegations  fuitable  unto  it,  ceafe  to  bark  any  longer  idly  againft  that  truth,  the  courfe  Ss'/nJua 
 and  palTase  whereof,  it  is  not  in  them  to  hinder.  racione  did 
 
 **"**.   9  Sabbati  habica 
 
 obfervarunr.  Q^od  dum  faciebant  cum  aliis  qui  aliam  rationcm  in  ecdem  fefto  agendo  fequehanrur,  ufque  eo°  ncquaouam 
 diflenfcrunt,  quoad  Victor  Epifcopus  Romanus  fupra  modum  iracundia  infiammacus,  omnes  in  Ana  qui  crane  7iL.pXxo.i- 
 Aw.™*)  appellaci,  exeommunicaverit.  Ob  quod  factum,  Jrtntm  Epifccpus  Lugdunt  in  ViftoremperEpifiolam  graviter  in- 
 ventus eft.  Eujcb.  dc  vita  Conftanc.  lib.  3.  cap.  17.  Quid  praeftabilius,  quidve  auguftius  efle  poterac,  quam  uc  hoc  fcllum  per 
 quod  fpem  immortalicacis  nobis  cftemaram  habemus,  uno  modo  &  ratione  apui  omnes  integrc  ilnctreque  obfcrvarecur? 
 Ac  primum  omnium  indignum  plane  videbatur  ucrirum  feconfuetudinem  imitinces  Judreorum  1'  qui  qiicniamfuas  ipforum* 
 manus  immani  fcelere  polluerunr,  raerito,  uc  fceleftos  decer,  caxo  animorum  errore  tenentur  irrechi)  iflud  fvflum  fanctilfimum 
 ageiemus.  In  noftra  enim  fitum  eft  poteftace  ur,  illorum  more  rejedo,  veriore  ac  magis  finccro  infticuto  ("qaod  quidem  ufque 
 a  prima  pafTionisdie  haftenusrecoluimusj  hujus  fefti  cekbrationem  ad  pofterorum  feeulorum  memoriam  prppagemus.  Nihil 
 igitur  fie  nobis  cum  Judarorum  turba,  omnium  odiofa  maxime. 
 
 12.   But  the  weightieft  Exception,  and  of  all  themoft  worthy  to  be  refpe&ed,  is  Tiieir  ExccP" 
 againft  fuch  kinde  of  Ceremonies,  as  have  been  fo  grofly  and  ftiamefully  abufed  in  the  S  c«emo. 
 Church  of  Rome,  that  where  they  remain  they  are  fcandalous,  yea,  they  cannot  chufe  nies  as  have 
 but  be  {tumbling  blocks,  and  grievous  caufes  of  offence.    Concerning  this  point  there-  ^Vchu"1  h 
 fore  we  are  firft  to  note,  What  properly  it  is,  to  be  fcandalous  or  offenfi  ve.     Secondly,  of  jJw"^ 
 What  kinde  of  Ceremonies  are  fuch.     And  thirdly,  When  they  are  neceflarily  for  are  faid  in 
 remedy  thereof,  to  be  taken  away,  and  when  not.    '  The  common  conceit  of  the  vul-  Sfcandaious? 
 gar  fort  is,  Whenfoever  they  fee  any  thing  which  they  miflike  and  are  angry  at,  to  think 
 that  every  fuch  thing  is  fcandalous,  and  that  themfelves  in  this  cafe  are  the  men  con- 
 cerning whom  our  Saviour  fpake  info  fearful  manner,  faying,  Wbofoever  fiallfcanda-  Match.  1 8.  6. 
 lize  or  offend  any  one  of  thefe  little  ones  which  believe  in  me,  (that  is,  as  they  conftrue 
 it ,  Whofoever  ihall  anger  the  meaneft  and  fimpleft  Artizan  which  carrieth  a  good 
 minde$  by  not  removing  out  of  the  Church,  fuch  Rites  and  Ceremonies  as  difpleafe 
 him)  better  he  were  drowned  m  the  bottom  of  the  Sea,     But  hard  were  the  cafe  of  the 
 Church  of  Chrift ,  if  this  were  to  fcandalize.     Men  are  fcandalized  when  they  are  *  Pet- 2- 8- 
 moved,  led,  and  provoked  unto  fin.     At  good  things  evil  men  may  takeoccafion  to  lUS"^ * 
 do  evil ;  and  fo  Chrift  himfelf  was  a  Rock  of  Offence  in  ifrael,  they  taking  occafion  Ezek'.s^e. 
 at  his  poor  eftate,  and  at  the  ignominy  of  his  Crofs,  to  think  him  unworthy  the  Name  SSn-'re** 
 of  that  Great  and  Glorious  Mefias,  whom  the  Prophets  defcribe  in  fuch  ample  and  land!"' 
 ftately  terms.    But  that  which  we  therefore  term  offenfive,  becaufe  it  inviteth  men 
 to  offend,  and  by  a  dumb  kinde  of  provocation,  encourageth,  moveth,  or  anyway 
 leadeth  unto  fin.,  muft  of  neceffity  be  acknowledged  actively  fcandalous.    Now  fome 
 things  are  fo  even  by  their  very  eflence  and  nature,  fo  that  wherefoever  they  be  found, 
 they  are  not,  neither  can  be  without  this  force  of  provocation  unto  evil-5  of  which 
 kinde,  all  examples  of  fin  and  wickednefs  are.     Thus  David  was  fcandalous,  in  that 
 bloody  a<ft,  whereby  he  caufed  the  enemies  of  God  to  be  blafphemous :  Thus  the 
 whole  ftate  of  ifrael  was  fcandalous,  when  their  publick  diforders  caufed  the  Name  of 
 God  to  be  ill  fpoken  of  amongft  the  Nations.     It  is  of  this  kinde  that  Tertttllian  mean- 
 eth  :    Offence  or  fcandal,  if  I  be  not  deceived,  faith  he,  is  when  the  example  not  of  a  good, . 
 but  of  an,evil  thing,  doth  jet  men  forward  unto  fin.     Good  things  can  fcandalize  none,  fave 
 onely  evil  mindes :  Good  things  have  no  fcandalizing  Nature  in  them.     Yet  that  which 
 is  of  it  own  nature,  either  good,  or  at  leaft  not  evil  5  may  by  fome  accident  become 
 fcandalous  .at  certain  times,  and  in  certain  places,  and  to  certain  men  •  the  open  ufe 
 thereof,  neverthelefs,  being  otherwife  without  danger.     The  very  Nature  of  fome 
 Rites  and  Ceremonies  therefore  is  fcandalous,  as  it  was  in  a  number  of  thofe  which  the 
 Manichees  did  ufe,  and  is  in  all  fuch  as  the  Law  of  God  doth  forbid.     Some  are  offenfive 
 onely  through  the  Agreement  of  Men  to  ufe  them  unto  evil,  and  not  elfe  ^  as  the 
 moft  of  thofe  things  indifferent,  which  the  Heathens  did  to  the  fervice  of  their  falfe 
 gods  5  which  another,  in  heart  condemning  their  Idolatry,  could  not  do  with  them  in 
 thaw,  and  token  of  Approbation,  without  being  guilty  of  fcandal  given.     Ceremonies 
 of  this  kinde,  are  either  devifed  at  the  firft  unto  evil ;  as  the  Eunomian  Hereticks  in 
 difhonor  of  the  BlelTed  Trinity,  brought  in  the  laying  op  of  Water  but  once,  tocrofs 
 
 *he 
 
n6  The  Fourth  cBoo{  of 
 
 the  cuftom  of  the  Church,  which  in  Baptifm  did  it  thrice:  Or  elfe  having  had  a  pro- 
 fitable ufe,  they  are  aftei  wards  interpreted  and  wrefted  to  the  contrary  5  as  thofe  He- 
 reticks  which  held  the  Trinity  to  be  three  diftinft,  not  Perfons,    but  Natures,  a- 
 bufed  the  Ceremony  of  three  times  laying  on  Water  in  Baptifm,  unto  the  ftrengthning 
 of  their  Herefie.     The  Element  of  Water  is  in  Baptifm  neceflary  •,  once  to  lay  it  on,  or 
 tylft.  ad  Le-  twice,  is  indifferent.    For  which  caufe,  Gregory  making  mention  thereof,  faith,  To  dive 
 mdrumH:fi\  Mj^antt  either  thrice,  or  but  once  in  Baptifm,  can  be  no  rvay  a  thing  reproveabk  ;  feeing 
 that  both  in  three  times  wafhing,  the  Trinity  of  Perfons ;  and  in  one,  the  Unity  of  the  God- 
 head may  be  fiwified.     So  that  of  thefe  two  Ceremonies,  neither  being  hurtful  in  it 
 felf  both  may  ferve  unto  good  purpofe  5  yet  one  was  devifed,  and  the  other  convert- 
 ed unto  evil.     Now  whereas  in  the  Church  of  Home,  certain  Ceremonies  are  faid  to 
 have  been  fhamefully  abuf&d  unto  evil,  as  the  ceremony  of  Crofting  at  Baptifm,  of 
 Kneelin^  at  the  Eucharift,  of  ufing  Wafer-Cakes,  and  fuch  like  h   the  queftion  is, 
 Whether  for  remedy  of  that  evil,  wherein  fuch  Ceremonies  have  been  fcandalous,  and 
 perhaps  may  be  ftill  unto  fome,  even  amongft  our  felves,  whom  t!le  prefence  and  fight 
 of  them  may  confirm  in  that  former  error,  whereto  they  ferved  in  times  paft,  they  are 
 of  neceffity  to  be  removed.     Are  thefe,  or  any  other  Ceremonies  we  have  common 
 with  the  Church  of  Rome,  fcandalous  and  wicked  in  their  very  nature?    This  no  man 
 obie&eth.     Are  any  fuch  as  have  been  polluted  from  their  very  birth,  and  inftituted, 
 even  at  the  firft,  unto  that  thing  which  is  evik  That  which  hath  been  ordained  impi- 
 oufly  at  the  firft,  may  wear  out  that  impiety  in  tracl  of  time  5  and  then,  what  doth 
 let    but  that  the  ufe  thereof  may  ftand  without  offence?  The  names  of  our  Moneths 
 and  of  our  Days,  we  are  not  ignorant  from  whence  they  came,  and  with  whatdifhonor 
 unto  God,  they  are  faid  to  have  been  devifed  at  the  firft.     What  could  be  fpoken 
 againft  any  thing  more  effectual  to  ftir  hatred ,  then  that  which  fometime  the  An- 
 tient  Fathers  in  this  cafe  fpeak  i  Yet  thofe  very  names  are  at  this  day  in  ufe  through- 
 out Chriftendom,  without  hurt  or  fcandal  to  any.     Clear  and  manifeft  it  is,  that  things 
 plfcTi.'  i'doU-  devifed  by  Hereticks,  yea,  devifed  of  a  very  heretical  purpofe,  even  againft  Religion, 
 triz  confuetu.  and  at  their  firft  devifing  worthy  to  have  been  withftood,  may  in  time  grow  meet  to  be 
 h°min<tantUin  kept ;  as  that  Cuftom,  the  inventers  whereof  were  the  Etmomian  Hereticks.     So  that 
 monmtT    cufto'ms  once  eftablifiied  and  confirmed  by  long  ufe,  being  prefently  without  harm, 
 urSo!is,LunZ,  are  not  \n  regard  of  their  corrupt  original  to  be  held  fcandalous.     But  concerning 
 MercuriiT/o-  thofe  our  Ceremonies  which  they  reckon"  for  moil  Popifti,   they  are  not  able  to  a- 
 vis,  veneris,   vouch  that  any  of  them  was  otherwife  inftituted,  then  unto  good  -,  yea,  fo  ufed  at  the 
 verfisHEi&<1'"  &&•     It  followeth  then,  that  they  all  are  fuch  as  having  ferved  to  good  purpofe,  were 
 u  rum  ac  Da"  afterwards  converted  unto  the  contrary.     And  fith  it  is  not  fo  much  as  obje&ed  againft 
 monum  ap-    us    that  we  retain  together  with  them,  the  evil  wherewith  they  have  been  infe&ed  in 
 diVvS"'   the  Church  of  Rome  :  I  would  demand,  Who  they  are  whom  we  fcandalize,  by  ufing 
 renr.  &iuci     harmlefs  things  unto  that  good  end,  for  which  they  were  firft  inftituted.     Amongftour 
 nomen 'inTo-  ^ves  tnat  a§ree  *a  tne  approbation  of  this  kinde  of  good  ufe,no  man  will  fay,  that  one  of 
 ncrcnt.  Bed^  us  is  offenfive  and  fcandalous  unto  another.  As  for  the  favorers  of  the  Church  of  Rome, 
 Ac  rarione       ^     ]^now  how  far  we  herein  differ  and  diffent  from  them ;  which  thing  neither  we 
 o?av'u?dic4s"   conceal ,  and  they  by  their  publick  writings  alfo  profefs  daily,  how  much  it  grieveth 
 i<km  primus    them  :  So  that  of  them,  there  will  not  many  rife  up  againft  us,  as  witneffes  unto  the 
 rldit^indl  Inditement  of  Scandal,  whereby  we  might  be  condemned  and  caft,  as  having  ftrength- 
 q»c  rnr'fui  *  ned  them  in  that  evil ,    wherewith  they  pollute  themfelves  in  the  ufe  of  the  fame 
 w^omada     Ceremonies.     And  concerning  fuch  as  withftand  the  Church  of  England  herein,  and 
 riomtoaTpla-  hate  it  becaufeit  doth  not  fufficiently  feemtohate  Rome  j  they  (I  hope)  are  far  enough 
 n«i*  Gcntiii.  from  being  by  this  mean  drawn  to  any  kinde  of  Popifh  Error.     The  multitude  there- 
 bereTe  c're.ha  fore  of  them,  unto  whom  we  are  fcandalous  through  the  ufe  of  abufed  Ceremonies, 
 (femes  a  Sole  is  not  fo  apparent,  that  it  can  juftly  be  faid  in  general  of  any  one  fort  of  men  or  other, 
 
 LuniMcar'u*  we  cau^e  tnem  to  °^en^-  ^ :t  ^e  *"°J  tnat  n0W  or  tnen  *°me  &w  are  efpied,  who 
 J  Matte  fan-'  having  been  accuftomed  heretofore  to  the  Rites  and  Ceremonies  of  the  Church  of 
 gu"mcm,aMfr-  R0me}  are  not  fofcoured  of  their  former  ruft,  as  to  forfake  their  antient perfwafioa 
 um' Tim"'  which  they  have  had,  howfoever  they  frame  themfelves  to  outward  obedience  of  Laws 
 guam,  a  jo  c  and  Orders  ;  becaufe  fuch  may  mifconfter  the  meaning  of  our  Ceremonies,  and  fo 
 
 teraprrjiui- 
 
 am,  a  VencreTolupratcm,  a  Sa:urno  tarditatcm.    Ifid.  Hifp. lib.  J.  Etymol.  cap.  30.   Dies  di<9i  a  DiiSj  quorum  nomkia  Ro 
 
 wiani  ouibufdam  fydcribus  facraveruiu. 
 
 take 
 
EcclefidSHcal  Tolitj .  u> 
 
 take  them,  as  though  they  were  in  every  fort  the  fame  they  have  been,  Shall  this 
 be  thought  a  reafon  fufficient  whereon  to  conclude,  that  fome  Law  muft  neceffmly  be 
 made  to  abolifh  all  fuch  Ceremonies  <  They  anfwer,  that  there  is  no  Law  of  God 
 which  doth  binde  us  to  retain-  them.     And  St.  Pauls  rule  is,  that  in  thofe  things  from 
 which  without  hurt  we  may  lawfully  abftain,  we  fhould  fr;!me  the  ufage of  our  Liberty, 
 with  regard  to  the  weaknefs  and  imbecillity  of  our  Brethren.     Wherefore  unto  them 
 which  flood  upon  their  own  defence,  faying,  All  things  are  lawful  unto  me;  he  re-  iCor.$.  12. 
 plieth,  BuP all  things  are  not  expedient  in  regard  of  others.     All  things  are  clean,  all 
 Meats  are  lawful-,  but  evil  unto  that  man  that  eateth  oflfenfively.     It  tor  thy  meats 
 fake,  thy  Brother  be  grievedl,  thou  walkeft  no  longer  according  to  Chaiity.     Deitroy 
 not  him  with  thy  meat,  forwhom  Chuff  died.     Diffolve  not  for  foods  take  the  work 
 of  God.     We  that  are  ftrong,  muft  bear  the  imbecillity  of  the  impotent,  and  not- 
 pleafeourfelves.     It  was  a  weaknefs  in  the  Chrift ian  Jews,  and  a  maim  ot  judgment 
 in  them,  thatthey  thought  the  Gentiles  polluted  by  the  eating  of  thole  meats,  which 
 themfelves  were  afraid  to  touch,  for  fear  of  tranfgreffingj  the  Law  of  Mofcs  $  yea,  here- 
 at  their  hearts  did  fo  mucin  rife ,  that  the  Apoftle  had  juft  caufe  to  tear ,  left  they 
 would  rather  fbrfake  Chriftianity,  then  endure  any  fellowship  with  fuch,  as  made  no 
 confeience  of  that  which  was  unto  them  abominable.     And  for  this  caufe  mention  is  Rom- I4> 
 made  of  deftroying  the  weak  by  meats,  and  of  diflolving  the  work  of  God,  which,    l5'  x" 
 was  his  Church,  a  part  of  the  Living  Stones  whereof,  were  believing  Jews.     Now 
 thofe  weak  Brethren  before  mentioned  arefaid  to  be  as  the  Jews  were,  and  our  Cere- 
 monies which  have  been  abufed  in  the  Church  of  Rome,  to  be  as  the  fcandalous  Meats, 
 from  which  the  Gentiles  are  exhorted  to  abftain  in  the  prefenceof  Jews,  for  fear  of  a- 
 verting  them  from  Chviftian  Faith.     Therefore  as  Charity  did  binde  them  to  refrain 
 from  that ,  for  their  Bret hrens  fake,  which  otherwife  was  lawful  enough  for  them  5 
 fo  it  bindethusforourBrethrens  fake  likewife,  to  abolifh  fuch  Ceremonies,  although 
 we  might  lawfully  elfe  retain  them.     But  between  thefe  two  cafes  there  are  great  odds. 
 For  neither  are  our  weak  Brethren  as  the  Jews,  nor  the  Ceremonies  which  we  ufe  as 
 the  meats  which  the  Gentiles  ufed.     The  Jews  were  known  to  be  generally  wea^  in 
 that  refpec-t  ^  whereas  contrariwifethe  imbecillity  of  ours  is  not  common  unto  fo  many, 
 that  we  can  take  any  fuch  certain  notice  of  them.     Jt  is.  a  chance,  if  here  and  there  fome 
 one  be  found  5  and  therefore  feeing  we  may  prefume  men  commonly  othei  wife,  there 
 is  no  neceffity,  that  our  pradice  fhould  frame  it  felf,  by  that  which  the  Apoftle  doth 
 prefcribeto  the  Gentiles.  Again,  their  ufe  of  meats  was  not  like  unto  our  Ceremonies  5  Vi.k  Harme. 
 that  being  a  matter  of  private  action  in  common  life,  where  every  man  was  free  to  order  nop-  ljj>.  »• l'^ 
 that  which  himfelf  did  ;    but  this  a  publick  conftitution  for  the  ordering  of  the  I-lc<ft- 28' 
 Church :  And  we  are  not  to  look,  that  the  Church  fhould  change  her  publick  Laws  and 
 Ordinances,  made  according  to  that  which  is  judged  ordinarily  and  commonly  fitteft 
 for  the  whole,  although  it  chance  that  for  fome  particular  men,  the  fame  be  found  in- 
 convenient, efpecially  when  there  may  be  other  remedy  alfo  againft  the  fores  of  par- 
 ticular inconveniences.     In  this  cafe  therefore,  where  any  private  harm  doth  grow,  we 
 are  not  to  reject  inftrudtion,  as  being  an  unmeet  plaifter  to  apply  unto  it ;  neither  can 
 we  fay,  that  he  which  appointeth  Teachers  for  Phyficians  in  this  kinde  of  evil,  is,  As  tc-  Iib-  3- 
 if  amanwouldfet  one  to  watch  a  childe  all  daylong,  left  he  fhould  hurt  himfelf  with  a  Knife,  p'17  " 
 whereas  by  taking  away  the  Knife  from  him,  the  danger  is  avoided,  and  tbefervice  of  the  *  T  c.  ];t,#  ?< 
 man  better  employed.     For  a  Knife  may  be  taken  from  a  childe,  without  depriving  them  p- 177-  'tis 
 of  the  benefit  thereof  which  have  years  and  difcretion  to  ufe  it.     But  the  Ceremonies  "°cn!r0  ttj^jt 
 which  Children  do  abufe,  if  we  remove  quite  and  clean,  as  it  is  by  fome  required  that  Mmiftn  ha. 
 we  fhould  •,  then  are  they  not  taken  from  Children  onely,  but  from  others  alio  5  which  vine  r°  many 
 is  as  though,  becaiife  Children  may  perhaps  hurt  themfelves  with  Knives,  welhould  pointsTo  be- 
 conclude,  that  therefore  the  ufeof  Knives  is  to  be  taken  quite  and  clean  even  from  men  rt°w  his  tmc 
 alfo.     Thofe  particular  Ceremonies  which  they  pretend  to  be  fo  fcandalous,  we  fhall  [j1;,*^1* 
 in  the  next  Book  have  occaiion  more  throughly  to  fift,  where  other  things  alfo  traduced  fpeud  it  in  gi- 
 in  the  publick  duties  of  the  Church,  whereunto  each  of  thefe  appertained,  are  togc-  *"'*  w^i!fi"8 
 ther  With  thefe  to  be  touched,  and  fuch  Reafons  to  be  examined  as  have  at  any  time  them,ofwhfch 
 been  brought,  either  againft  the  one,  ortheother.     *  In  the  mean  while,  againft  the  Ciltiou8h 
 conveniency  of  curing  fuch  evils  by  inftru&ion,  ftrangeitis,  that  they  fhould  object  hS^SSl 
 the  multitude  of  other  neceflary  Matters,  wherein  Preachers  may  better  beftow  their  -here  isne 
 
 time,  Profit- 
 
Itg  The  Fburth  <Boo{  of 
 
 time    then  in  giving  men  warning  not  to  abofe  Ceremonies  i  A  wonder  it  is,  that  they 
 (hould  object  this ,  which  have  fo  many  years  together^  troubled  the  Church  with 
 quarrels,  concerning  thefe  things-,    and  are  even  to  this  very  hour  foearneft  in  them, 
 That  if  they  write  orfpeak  publickly  but  five  words,  one  of  them  is  lightly  about 
 the  dangerous  eftate  of  the  Church  of  England,  in  refpeft  of  abufed  Ceremoniesi 
 How  much  happier  had  it  been  for  this  whole  Church,  if  they  which  have  raifed  con- 
 tention therein,  about  the  abufe  of  Rites  and  Ceremonies,  had  confidered  in  due  time 
 that  there  is  indeed  (tore  of  Matters,  fitter  and  better  a  great  deal,  for  Teachers  to 
 fpend  time  and  labor  in  i  It  is  through  their  importunate  and  vehement  Afleverations, 
 more  then  through  any  fuch  experience  which  we  have  had  of  our  own,  that  we  are 
 enforced  to  think  it  poflible  for  one  or  other,  now  and  then,  atleaftwife,  in  the  prime 
 of  t!ie  Reformation  of  our  Church,  to  have  (tumbled  at  fomekinde  of  Ceremonies. 
 Wherein,  for  as  much  as  we  are  contented  to  take  this  upon  their  credit,  and  to  think 
 it  maybe^  (ith  alfo,  they  further  pretend  the  fame  to  be  lb  dangerous  a  Snare  to  their 
 Souls,  that  are  at  any  time  taken  therein  3  they  mud  give  our  Teachers  leave,  for  the 
 faving  of  tliofe  Souls  (be  they  never  fo  few)  to  intermingle  fometime  with  other 
 morenecellary  things,  Admonition  concerning  thefe  not  unneceflary.     Wherein  they 
 mould  in  reafon  more  eafily  yield  this  leave  ,  confidering,  that  hereunto  we  (hall  not 
 need  to  ufe  the  hundredth  part  of  that  time,   which  themfelves  think  very  need- 
 ful to  beftow  ,    in  making  moil  bitter  Invectives  againft  the  Ceremonies  of  the 
 Church, 
 our  Cercmo         13 .  But  to  come  to  the  laft  point  of  all  \  The  Church  of  England  is  grievoufly 
 mes  excepted  charged  witli  forgetfulnefs  of  her  duty,  which  duty  had  been  to  frame  her  felf  unto 
 tiuiTo'-rfe'     the  Pattern  of  their  Example,  that  went  before  her  in  the  Work  of  Reformation. 
 Churches,  Re  a  For  as  the  Churches  of  Chrift  ought  to  be  mofl  unlike  the  Synagogue  of  Antichrifl  in  their 
 formed  before  indifferent  Ceremonies  ;  fo  they  ought  to  be  mofl  like  one  unto  another,  and  for  prefervatto'm 
 rat*rhofeCa    of  unity,  to  hai>e  as  much  as  popble  may  be,  all  the  fame  Ceremonies.     And  therefore 
 things  which  st.  Paul  to  efiabl/fl>  this  order  tn  the  Church  of  Corinth  '>,  that  they  fhould  make  their  ga~ 
 fUDdmgThc'ir  ihenngs  for  the  Toor  upon  the  fir  (I  day  of  the  Sabbath  (which  is  our  Sunday)  allcdgeth  this 
 example  to    for  a  Reafon ,  That  he  had  Jo  ordained  in  other  Churches.     Again,  As  children  of  one 
 dorcw"'  ftlf'  $'&ber j  and  Servants  of  one  f  amity  ;  fo  alt  Churches  jhould  not  onely  have  one  Diet,  in 
 a  i.e.  lib.  1 .    that  they  have  one  Word,  but  alfo  wear,  as  it  were,  one  Livery  in  ufing  the  fame  Ceremonies. 
 P:,S?  Thirdly,  cThis  Rule  did  the  Great  Council  of 'Nice  follow,  when  it  ordained.  That  where 
 
 ccmkc$&  certain  at  the  Fea(lof  Pentecoft  did  fray  Kneeling,  they  fhould  pray  Standing  1  The  rea- 
 Canoncj  rb.it  fon  whereof  is  added,  which  is,  That  one  Cuflom  ought  to  be  kept  throughout  all  Churches. 
 ^.wcckhch  P  i*true>  That  the  diver fity  of  Ceremonies  ought  not  to  caufe  the  Churches  to  diffent  one 
 .luh  provide  with  another  :  But  yet  it  maketh  mofjt  to  the  avoiding  of  Diffention,  that  there  be  amongft 
 againft  kneel  them  anllmty,  not  onely  in  DoiJrine ,  but  alfo  in  Ceremonies.  A  And  therefore  our  Form 
 on  Sundays'/  of  Service  is  to  be  amended,  not  onely  for  that  it  comet  h  toonearthatofthePapifls,  but 
 or  for  fifty '  Ajf0becaufe  it  is  fo  different  from  that  of  the  Reformed  Churches.  Being  asked  to  what 
 Ajjto/oniny  ^harehfe  ours  (hould  conform  it  felf '.  and  why  other  Reformed  Churches  fhould  not 
 day,  and  not  as  well  frame  themfelves  to  ours  i  Their  anfwer  is,  jhat  if  there  be  any  Ceremonies 
 at  the  bead  of  ^ •$  w  ^Ave  icttcr  ffe  others,  then  ourht  to  frame  themfelves  to  us :  if  they  have  better 
 
 1  entecriflone-     ,  ,  ,  />  rJ,     &         i]  r     tJ  lit  J- 
 
 ly.  then  we,  then  we  ought  to  frame  ourjehes  to  them :   If  the  Ceremonies  be  alike  commodious, 
 
 d  t.c.  li>  t.   tf}e  latter  churches  fhould  conform  themfelves  to  thefirft,  as  the  younger  Daughter  to  the 
 
 riom2^?-.  Elder.     e  For  as  St.  Paul  in  the  Members,  where  all  other  things  are  equal,  noteth  it  for 
 
 f  1  Cor.  14.     a  mark  of  honor  above  the  re  (I ,  that  one  is  called  before  another  to  the  Goffel  -7  fo  is  it,  for 
 
 the  fame  caufe,  amongft  the  Churches.     f  And  in  this  reftect  hepincheththe  Corinths,  that 
 
 not  being  the  fir fl  which  received  the  Gojpel,  yet  they  would  have  their  fever al  manners 
 
 frcm  other  churches.     Moreover,  where  the  Ceremonies  are  alike  commodious,  the  fewer 
 
 ought  to  conform  themfelves  unto  the  moe.     For  as  much  therefore  as  all  the  Churches 
 
 (fo  far  as  they  know  which  plead  after  this  manner)  of  our  Confefiion  in  Doctrine,  agree 
 
 in  the  Abrogation  of  divers  things  which  we  retain:  Our  Church  ought,  either  to ftew  that 
 
 they  have  done  evil,  or  elfefhe  is  found  to  be  m  fault  that  doth  not  conform  her  felf  in  that, 
 
 which  fhe  cannot  deny  to  be well  abrogated.     In  this  Axiom,  that  Prefervation  of  Peace 
 
 and  Unity  amongft  Chriftian  Churches  fliould  be  by  all  good  means  procured ,  we 
 
 joyn  moft  willingly  and  gladly  with  them.     Neither  deny  we",  but  that,  to  the  avoiding 
 
 of  DifTention ,  it  availeth  much ,   that  there  be  amongft  them  an  Unity  as  well  m 
 
 Ceremonies 
 
EcclefaHical  Tolity.  \{q 
 
 Ceremonies  as  in  Doftrine.  The  onely  doubt  is,  about  the  manner  of  their  Unity; 
 How  far  Churches  are  bound  to  be  Uniform  in  their  Ceremonies,  and  what  way  they 
 ought  to  take  for  that  purpofe.  Touching  the  one,  the  Rule  which  they  have  fet 
 down,  is,  That  in  Ceremonies  indifferent,  all  Churches  ought  to  be,  one  of  them 
 unto  another,  as  like  as  poflibly  they  may  be.  Which  poffibly,  we  cannot  other- 
 wife  confter,  then  that  it  doth  require  them  to  be,  even  as  like  as  they  may  be,without 
 breaking  any  Pofitive  Ordinance  of  God.  For  the  Ceremonies  whereof  we  fpeak,being 
 Matter  of  Pofitive  Law  5  they  are  indifferent,  if  God  have  neither  himfelf  commanded 
 nor  forbidden  them,  but  left  them  unto  the  Churches  difcretion  $  fo  that  if  as  great 
 Uniformity  be  required  as  is  poffible  in  thefe  things,  feeing  that  the  Law  of  God  for- 
 biddeth  not  any  one  of  them  ;  itfolloweth,  that  from  the  greateft  unto  the  leaft,  they 
 muft  be  in  every  Chriftian  Church  the  fame,  except  meer  impoffibility  of  fo having 
 it,  be  the  hindrance.  To  us  this  Opinion  feemeth  over-extream  and  violent :  We 
 rather  incline  to  think  it  a  juft  and  reafonable  caufe  for  any  Church,  the  State  whereof 
 is  free  and  independent  •,  if  in  thefe  things  it  differ  from  other  Churches,  onely  for  that 
 it  doth  not  judge  it  fo  fit  and  expedient ,  to  be  framed  therein  by  the  pattern  of  their 
 example,  as  to  beotherwife  framed  then  they.  That  of  Gregory  unto  Leander,  is  a 
 charitable  Speech,  and  a  peaceable-,  I  ft  una  fide,  nil  of  fie  it  Ecclefu  fancta  confuetudo 
 diverfa.  Where  the  Faith  of  the  Holy  Church  is  one,  a  difference  in  Cufloms  of  the 
 Church  doth  no  harm.  That  of  St.  Augufiine  to  Caffulanus,  is  fomewhat  particular, 
 and  toucheth ,  what  kinde  of  Ceremonies  they  are,  wherein  one  Church  may  vary 
 from  the  example  of  another,  without  hurt.  Let  the  Faith  of  the  whole  Church,  how 
 wide  foever  it  hath  fired  it  felf,  he  always  one,  although  the  Unity  of  Belief  he  famous  for 
 variety  of  certain  Ordinances,  whereby  that  which  is  rightly  believed,  fujfereth  no  kinde 
 of  let  or  impediment.  Calvin  goeth  further,  As  concerning  Rites  in  particular,  let  the  Refpon.  ad 
 fentence  ^Auguftine  take  place,  which  leaveth  it  free  unto  all Churches  to  receive  their  Med- 
 own  Cuftom.  Tea,  fometime  it  profit eth,  and  is  expedient  that  there  be  difference,  left  men 
 fhoidd  think  that  Religion  is  tyed  to  outward  Ceremonies.  Always  provided,  that -there  be 
 not  any  emulation,  nor  that  Churches, delighted  with  novelty,  affect  to  have  that  which  others 
 have  not.  They  which  grant  it  true,  That  the  diverfity  of  Ceremonies  in  this  kinde, 
 ought  not  to  caufe  diffenfion  in  Churches,  muft  either  acknowledge,  that  they  grant  in 
 effed:  nothing  by  thefe  words  ;  or,  if  any  thing  be  granted,  there  muft  as  much  be 
 yielded  unto,  as  we  affirm  againft  their  former  ftrift  Affertion.  For,  if  Churches  be 
 urged  by  way  of  duty,  to  take  fuch  Ceremonies  as  they  like  not  of,  How  can  diffenfion 
 be  avoided  <  Will  they  fay,,  that  there  ought  to  be  no  diffenfion,  becaufefuch  as  are 
 urged,  ought  to  like  of  that  whereunto  they  are  urged  <  If  they  fay  this,  they  fay 
 juft  nothing.  For  how  fhould  any  Church  like  to  be  urged  of  duty,  by  fuch  as  have 
 no  authority  or  power  over  it,  unto  thofe  things  which  being  indifferent,  it  is  not  of 
 duty  bound  unto  them  <  Is  it  their  meaning,  that  there  ought  to  be  no  diffenfion,  be- 
 caufe,  that  which  Churches  are  not  bound  unto,  no  man  ought  byway  of  duty  to 
 urge  upon  them  i  And  if  any  man  do,  he  ftandeth  in  the  fight  both  of  God  and  Men 
 moft  juftly  blameable,  as  a  needlefs  Difturber  of  the  Peace  of  Gods  Church ,  and 
 an  Author  of  Diffenfion.  In  faying  this,  they  both  condemn  their  own  practice,  when 
 they  prefs  the  Church  of  England  with  fo  ftrict  a  bond  of  duty  in  thefe  things ;  and 
 they  overthrow  the  ground  of  their  practice,  which  is,  That  there  ought  to  be  in  all 
 kinde  of  Ceremonies  Uniformity,  unlefs  impoffibility  hinder  it.  For  Proof  whereof, 
 it  knot  enough  to  alledge  what  St.  Paul  did  about  the  Matter  of  Collections,  or  what 
 Nobkmen  do  in  the  Liveries  of  their  Servants,  or  what  the  Council  of  Nice  did  for 
 Standing  time  of  Prayer  on  certain  days :  Becaufe,  though  St.  Paul  did  will  them  of 
 the  Church  of  Corinth  *,  every  man  to  lay  up  fomewhat  by  him  upon  the  Sunday,  and  *Tj^'  ilb^nj 
 to  referve  it  in  ftore,  till  himfelf  did  come  thither ,  to  fend  it  unto  the  Church  of  therefore  sr. 
 zferufalem  for  relief  of  the  Poor  there-,  fignifying  withal,  that  he  had  taken thelike  ^ru°ef|f." 
 order  with  the  Churches  olGalatia  -,  yet  the  reafon  which  he  yieldeth  of  this  order  in'the  church 
 taken,both  in  th^  one  place  and  the  other ,fheweth  the  leaft  part  of  his  meaning  to  have  of  ccrimb, 
 been  that,  whereunto  his  words  are  writhed.  b  Concerning  Collection  for  the  Saints  (he  fhoui.V'make 
 
 meaneth  them  of  y  erujalem)  as  I  have  given  order  to  the  church  of  Galatia,  fo  likewife  their  Gather- 
 ings for  the 
 Poor  upon  the  firft  day  of  the  Sabbath  ("which  is  our  Sunday,)  alledgcth  this  For  aReafoo,  that  he  bad  fo  ordained  in  other 
 Churches,    b  i  Cor,i6.  i. 
 
 V  * 
 
uo'  The  Fourth  Soo{  of 
 
 do  ye  (faith  the  Apoftle,)  that  is,  In  every  fir fi  day  of  the  week,  let  each  of  you  lay  a  fide 
 by  himfelf,  and referve  according  to  that  which  God  hath  blejfed  him  with;  that  when  I 
 come,  collections  be  not  then  to  make  ;  and  that  when  I  am  come,  whomyoufl)all  chafe,  them 
 I  may  forthwith  fend  away  by  Letters,  to  carry  your  beneficence  unto  Jerufalem.     Out  of 
 which  words,  to  conclude  the  duty  of  Uniformity  throughout  all  Churches  in  all  man- 
 ner of  indifferent  Ceremonies,  will  be  very  hard,  and  therefore  beft  to  give  it  over.    But 
 perhaps  they  are  by  fo  much  the  more  loth  to  forfake  this  Argument,  for  that  it  hat  h, 
 though  nothing  elfe,  yet  the  name  of  Scripture,  to  give  itfomekinde  of  countenance 
 ub         more  then  the  pretext  of  Livery-coats  aflordeth  them.     For  neither  is  it  any  mans 
 i  j3."  'so  that  duty  to  cloath  all  his  children,  or  all  his  fervants  with  one  weed \  nor  theirs  to  cloath 
 as  children  of  tnemfeives  fo,  if  it  were  left  to  their  own  judgments,  asthefe  Ceremonies  are  left  of 
 and  femms   God,  to  the  judgment  of  the  Church.     And  feeing  Churches  are  rather  in  this  cafe  like 
 ofoneMafUr,  rfrver5  families ,    then  like  divers  fervants  of  one  Family,   becaufe  every  Church, 
 in  "the*1"6    the  ftate  whereof  is  independent  upon  any  other,   hath  authority  to  appoint  orders 
 Churches, not  for  it  felf  in  things  indifferent  -,  therefore  of  the  two,  we  may  rather  infer,  That  as  one 
 °nc'd!eat  Cin    F^ily  is  not  abridged  of  liberty  to  be  cloathed  in  Friers  Gray,   fo;  that  another 
 rttt  they  have  doth  wear  Clay  colour^  fo  neither  are  all  Churches  bound  to  the  felf- fame  indifferent 
 on-  word, but  Ceremonies  which  itliketh  fundry  toufe.     As  for  that  Canon  in  the  Council  of  Nice, 
 iiitKone"  let  them  but  read  it,  and  weigh  it  well.     The  ancient  ufe  of  the  Church  throughout 
 Livery,  in  u-  all  Chriftendom,  was,  for  fifty  days  after  E after  (which  fifty  days  were  called  Pen- 
 fmg  the  fame  Uco^  though  moft  commonly  thelaft  dayof  them,  which  is  YVhitfunday,  be  fo  called) 
 r.'cHb'i'p.  in  like  fort,  on  all  the  Sundays  throughout  the  whole  year,   their  manner  was  to  ftand  at 
 i3?.  This      prayer : ,  Whereupon  their  meetings  unto  thatpurpofeonthofe  days,  had  the  name 
 Great  coun."  of  Stations  given  them.     Of  which  Cuftom  Tertullian  fpeaketh  in  this  wife ;  It  is  not 
 cil  of  Nice      wiif,  m  thought  fit,  either  to  fafl  en  the  Lords  day,  or  to  pray  kneeling.     The  fame  immunity 
 fol-!°D '  **C'co  from  FAftmg  and  Kneeling,  we  keep  all  the  time  which  is  between  the  Feafts  of  Eafler  and 
 fy-feTwnnm  Peniecojt.    This  being  therefore  an  order  generally  received  .in  the  Chufch  ;   when 
 Pentecoftem,^  romQ  began  to  be  lingular  and  different  from  all  others,  and  that  in  a  Ceremony  which 
 7itrT&)<:-  was  then  .judged  veiy  convenient  for  the  whole  Church,  even  by  the  whole,  thofe  few 
 )ntiinmfoiv;re,  excepted  which  break  out  of  the  common  Pale  ;  the  Council  of  Nice  thought  good 
 
 Miiiik' Cm:'  t0  encl01~e  tnem  a§aui  witn  tne  re^3  ty  a  -^aw  mac^e  m  r^s  ^0[  £  :  Becaufe  there  are  cer- 
 tain which  will  needs  kneel  at  the  time  of  Prayer  on  the  Lords  day,  and  in  the  fifty  days  after 
 E  after ;  the  holy  Synod  judging  it  meet,  that  a  convenient  cuftom  be  obferved  throughout  all 
 Churches,  hath  decreed,  That  Standing  we  make  our  Prayers  to  the  Lord.  Wl>ereby  it 
 plainly  appeareth,  that  in  things  indifferent,  what  the  whole  Church  doth  think  con- 
 venient for  the  whole,  the  fame  if  any  part  do  wilfully  violate,  it  may  be  reformed  and 
 inrailed  again  by  that  general  authority  whereunto  each  particular  is  fubjecl,  and 
 that  the  Spirit  of  Angularity  in  a  few,  ought  to  give  place  unto  publick  judgment ; 
 this  doth  clearly  enough  appear  ,  but  not  that  all  Chriftian  Churches  are  bound  in 
 every  indifferent  Ceremony  to  be  uniform  ;  becaufe  where  the  whole  Church  hath 
 not  tyedtheparts  untoone  and  the  fame  thing,  they  being  therein  left  each  to  their 
 own  choice,  may  either  do  as  others  do,  or  elfe  otherwife,  without  any  breach  of 
 duty  at  all.  v  Concerning  thofe  indifferent  things ,  wherein  it  hath  been  heretofore 
 thought  good,  that  all  Chriftian  Churches  fhould  be  uniform,  the  way  which  they 
 now  conceive  to  bring  this  to  pafs  was  then  never  thought  on.  For  till  now  it  hath  been 
 judged,  that  feeing  the  Law  of  God  doth  not  prefciibe  all  particular  Ceremonies  which 
 the  Church  of  Chrift  may  ufe,  and  in  fo  great  variety  of  them  as  may  be  found  out  -, 
 it  is  not  poflible,  That  the  Law  of  Nature  and  Reafon  fhould  direft  all  Churches  unto 
 the  fame  things,  each  deliberating  by  it  felf,  what  is  moft  convenient  :  The  way  to 
 eftablifh  the  fame  things  indifferent  throughout  them  all,  muft  needs  be  the  judgment 
 of  fome  Judicial  authority  drawn  into  one  onely  fentence,  which  may  be  a  rule  for 
 every  particular  to  follow.  And  becaufe  fuch  authority  over  all  Churches ,  is  too 
 much  to  be  granted  unto  any  one  mortal  man;  there  yetremaineth  that  which  hath 
 been  always  followed,  as  the  beft,  the  fafeft,  the  moft  fincere  and reafonable  way-, 
 namely,  the  Verdict  of  the  whole  Church  orderly  taken,  and  fetdown  intheAflem- 
 bly  of'fome  General  Council.  But  to  maintain,  That  all  Chriftian  Churches  ought 
 for  Unities  fake  to  be  uniform  in  all  Ceremonies ,  and  then  to  teach,  that  the  way  of 
 bringing 'this  to  pafs,  muft  be  by  mutual  imitation,  fo  that  where  we  have  better 
 
 Ceremonies 
 
EcclejiaWtcal  Tolity.  m 
 
 Ceremonies  then  others,  they  (hall  be  bound  to  follow  us,  and  we  them,  where  theirs 
 are  better  :    How  (hould  we  think  it  agreeable  and  confonant  unto  reafon  i  Forfith  in 
 things  of  this  nature,  there  is  fuch  variety  of  particular  inducements ,  whereby  one 
 Church  may  be  led  to  think  that  better,  which  another  Church  led  by  other  induce- 
 ments judgeth  to  be  worfe  :   (  For  example ,  the  Eaft  Church  did  think  it  better  to 
 keep  Eaflerday  after  the  manner  of  the  Jews  ;  the  Weft  Church  better  to  doother- 
 wife-,  the  Greek  Church  judgeth  it  worfe  to  ufe  Unleavened  Bread  in  the  Eucharift, 
 the  Latine  Church  leavened  :    One  Church  efteemeth  it  not  fo  good,  to  receive  the 
 Eucharift  fitting  as  (landing,  another  Church  not  fo  good  ft anding  as  fitting  •,  there  be- 
 ing on  the  one  fide  probable  Motives,  as  well  as  on  the  other)  unlefs  they  add  fome- 
 whatelfe,  to  define  more  certainly  what  Ceremonies  (hall  ftand  for  beft,  in  fuch  fort, 
 That  all  Churches  in  the  World  fliall  know  them  to  be  thebeft,  and  foknow  them, 
 that  there  may  not  remain  any  queftion  about  this  point,  we  are  not  a  whit  the  nearer 
 for  that  they  have  hitherto  faid.     They  themfelves  although  refolved  in  their  own 
 judgments  what  Ceremonies  are  beft,  forefeeing  that  fuch  as  they  are  addicted  unto, 
 be  not  all  fo  clearly  and  fo  incomparably  beft  5  but  others  there  are,  or  may  be,  at  leaft- 
 wife,  when  all  things  are  well  confidered,  as  good-,  knew  not  which  way  fmoothly  to 
 rid  their  hands  of  this  matter,  without  providing  fome  more  certain  rule  to  be  followed 
 for  eftabliftiment  of  Uniformity  in  Ceremonies,  when  there  are  divers  kindes  of  equal 
 goodnefs :  And  therefore  in  this  cafe  they  fay,  That  the  latter  Churches,  and  the  fewer, 
 mould  conform  themfelves  unto  the  elder,  and  the  moe.     Hereupon  they  conclude,  r.  c.  lib.  3.  p. 
 that  for  as  much  as  all  the  Reformed  Churches  (fofaras  they  know)  which  are  of  our  l8?-  !f  tJi= 
 Confeflion  in  Doctrine,  have  agreed  already  in  the  Abrogation  of  divers  things  which  ,  Sc^omm^ 
 we  retain :    Our  Church  ought  either  to  fhew,  that  they  have  done  evil,  or  elfe  (lie  is  dicus,  the  Ut- 
 found  to  be  in  fault  for  not  conforming  her  felf  to  thofe  Churches,  in  that  which  (he  ^jUcChj5' 
 cannot  deny  to  be  in  them  well  abrogated.     For  the  authority  of  the  firft  Churches,  form  rhem- 
 (and  thofe  they  account  to  be  the  firft  in  this  caufe  which  were  firft  Reformed)  they  fclv:s  t0  the 
 bring  the  companfon  of  younger  Daughters  conforming  themfelves  in  attire  to  the  5jJj'n*cVtand 
 example  of  their  elder  Sifters  5  wherein  there  is  juft  as  much  ftrengthof  Reafon,  as  in  fewer  ought 
 the  Livery  Coats  beforementioned.     St.  Paul,  they  fay,  noteth  it  for  a  mark  of  fpe-  [hemfelvcs1 
 cial  honor ,  that  Eptnetus  was  the  firft  man  in  all  Achaia ,   which  did  embrace  the  unto  the 
 Chnftian  Faith  5    after  the  fame  fort,  he  toucheth  it  alfo  as  a  fpecial  preheminence  of  more- 
 Junius  and  Andronicus,    that  in  Chriftianity  they  were  his  Ancients.   The  Corinthians 
 he  pincheth  with  this  demand,  Hath  the  Word  of  God  gone  out  from  you,  or  hath  it  Rnm- l6  *. 
 lighted  on  you  alone  ?    But  what  of  all  this  <   If  any  man  fhould  think  that  alacrity  * Cor" I4' ?j6' 
 and  forwardnefs  in  good  things ,  doth  add  nothing  unto  mens  commendation  5   the 
 two  former  fpeeches  of  St.  Paul  might  lead  him  to  reform  his  judgment.     In  like 
 fort  to  take  down  the  ftomach  of  proud  conceited  men,  that  glory,  as  though  they 
 were  able  to  fet  all  others  to  School,  there  can  be  nothing  more  fit,  then  fome  fuch 
 words  astheApoftles  third  fentence  doth  contain  5  wherein  heteacheth  the  Church 
 of  Corinth  to  know ,  that  there  was  no  fuch  great  odds  between  them ,  and  the  reft 
 of  their  Brethren ,  that  they  (hould  think  themfelves  to  be  Gold,  and  the  reft  to  be 
 but  Copper.     He  therefore  ufeth  fpeech  unto  them  to  this  effect :  Men  inftruffed  in 
 the  knowledge  of  Zpeftes  Chrijl  there   both  were  before  you ,    and  are  befides  you  in  the 
 worlds  ye  neither  are  the  Fountain  from  which  fir  (I,  nor  yet  the  River  into  which  alone, the 
 Word  hath  fmved.     But  although  as  Ef&netus  was  the  firft  man  in  all  Achaia,  io  Co- 
 rinth had  been  the  firft  Church  in  the  whole  World  that  received  Chrift  ;    the  Apo- 
 ftle  doth  not  (hew ,  that  in  any  kinde  of  things  indifferent  whatfoever,  this  fhould 
 have  made  their  example  a  Law  unto  all  others.    Indeed,  the  example  of  fundry 
 Churches  for  approbation  of  one  thing  doth  fwaymuch;  butyetftillas  having  the 
 force  of  an  example  onely,  and  not  of  a  Law.     They  are  effectual  to  move  any  Church, 
 unlefs  fome  greater  thing  do  hinder  -,   but  they  binde  none,  no  not,  though  they  be 
 many-    faving  onely  when  they  are  the  major  part  of  a  General  Aflembly,  and  then 
 their  voices  being  more  in  number,  muft  over- (way  their  judgments  who  are  fewer, 
 becaufe  in  fuch  cafes  the  greater  half  is  the  whole.     But  as  they  ftand  out  fingle,  each 
 of  them  by  it  felf,   their  number  can  purchafe  them  no  fuch  authority,  that  the  reft 
 of  the  Churches  being  fewer,  (hould  be  therefore  bound  to  follow  them,  and  tore- 
 linguifh  as  good  Ceremonies  as  theirs  for  theirs.    Whereas  therefore  it  is  concluded 
 
llz   .  The  Fourth  "Boo^  of 
 
 r  c.iib     P  'out  of  thefe  fo  weak  Premiffes,   that  the  retaining  of  divers  things  in  the  Church 
 
 185.' our'  "  0f  zrMand,    which  other  Reformed  Churches  have  caft  out,    muft  needs  argue 
 
 ShCTtoflSSw  that  we  do  not  well,   unlefs  we  can  ftiew  that  they  have  done  ill  •    what  needed 
 
 dui'tiieyhm  this  wreft  to  draw  out  from  us  an  accufation  of  forein  Churches  I    It  is  not  proved 
 
 done  evil,  or  flS      t    that  jf  they  have  done  well ,  our  duty  is  to  follow  them ;     and  to  forfake 
 
 found  "to  be    our  own  courfe ,    becaufe  it  difTereth  from  theirs ,    although  indeed  it  be  as  well 
 
 infauic,  that   for  us  every  way,  as  theirs  for  them.     And  if  the  proofs  alledged  for  confirma- 
 
 foS'Er'S  tion  hereof  had  been  found ,    yet  feeing  they  lead  no  further  then  onely  to  mew, 
 
 in  due  which  that  where  we  can  have  no  better  Ceremonies,   theirs  muft  be  taken  ;    as  they 
 
 the  cannot      cannot  witn  modefty  think  themfelves  to  have  found  out  abfolutely  the  beft,  which 
 
 wi\  abrogV  the  wit  of  men  may  devife  5   fo  liking  their  own  fomewhat  better  then  other  mens, 
 
 tcd-  even  becaufe  they  are  their  own,  they  muft  in  equity  allow  us  to  be  like  unto  them 
 
 in  this  affeftion :  Which  if  they  do,  they  eafeus  of  that  uncourteous  burden,  where- 
 
 bv  we  are  charged,  either  to  condemn  them,  or  elfe  to  follow  them.     They  grant 
 
 w'e  need  not  follow  them,  if  our  own  ways  already  be  better.     And  if  our  own  be 
 
 but  equal,  the  Law  of  Common  Indulgence  allowethus  to  think  them,  attheleaft, 
 
 half  a  thought  the  better,  becaufe  they  are  our  own  -,  which  we  may  very  well  do, 
 
 and  never  draw  any  Inditement  at  all  againft  theirs,  but  think  commendably  even  of 
 
 a  Declaration         ja.   To  leave  Reformed  Churches  therefore,  and  their  Actions,  for  Him  to  judge 
 of  the  pro-     o£   inw'hofe  fight  they  are,  as  they  are-,  and  our  defire  is,  that  they  may  even  in  his 
 t'R-'ci  u.-ch  of  fio'ht,  be  found  fuch,  as  we  ought  to  endeavor  by  all  means,  that  our  own  may  like- 
 ns w,  for   w°j"e  \t :  Somewhat  we  are  enforced  to  fpeak  by  way  of  Simple  Declaration,  con- 
 of  liin01!  «nt  cernin^  the  proceedings  of  the  Church  of  England  in  thefe  affairs,,  to  the  end,  that 
 they  «e! "     men  whofe  mindes  are  free  from  thofe  partial  conftru&ions,  whereby  the  onely  name 
 of  Difference  from  fome  other  Churches,  is  thought  caufe  fufficient  to  condemn  ours, 
 may  the  better  difcern,  whether  that  we  have  done,  be  reafonable,  yea  or  no.     The 
 Church  of  England  being  to  alter  her  received  Laws,  concerning  fuch  Orders,  Rites, 
 and  Ceremonies,  as  had  been  in  former  times  anhinderance  unto  Piety  and  Religious 
 Service  of  God,  was  to  enter  into  consideration  firft,  That  the  change  of  Laws,  efpe- 
 cially  concerning  matter  of  Religion,  muft  be  warily  proceeded  in.     Laws,  as  all  other 
 things  humane    are  many  times  full  of  imperfection,  and  that  which  is  fuppofed  be- 
 hoveful  unto  men    proveth  oftentimes  moft  pernicious.     The  wifdom  which  is  learn- 
 ed bv  trad  of  time,  findeth  the  Laws  that  have  been  informer  ages  eftablifhed,  need- 
 ful in  latter  to  be  abrogated.     Befides,  that  which  fometime  is  expedient,  doth  not  al- 
 ways fo  continue  •,  and  the  number  of  needlefs  Laws  unabolished,  doth  weaken  the 
 force  of  them  that'are  necelTary.     But  true  withal  it  is,  that  Alteration,  though  it  be 
 from  worfe  to  better,  hath  in  it  inconveniences,  and  thofe  weighty ;  unlefs  it  be  in  fuch 
 Laws  as  have  been  made  uponfpecial  occafions,  which  occafions  ceafing,  Laws  of  that 
 kinde  do  abrogate  themfelves.    But  when  we  abrogate  a  Law,  as  being  ill  made,  the 
 whole  caufe  forwhich  it  was  made  ftill  remaining  -,  Do  we  not  herein  revoke  our  very 
 own  deed,  and  upbraid  ourfelves  with  folly,  yea,  all  that  were  makers  of  it5  withover^ 
 fi>ht  and 'with  error  c"  Further,  if  itbeaLaw  which  the  cuftom  and  continual  practice 
 ofmany  a^es  or  years,  hath  confirmed  in  the  mindes  of  men  •,  to  alter  it,  muft  needs  be 
 troublefome  and  fcandalous.     It  amazeth  them,  it  caufeth  them  to  ftand  in  doubt, 
 whether  any  thing  be  in  it  felf  by  nature,  either  good  or  evil  •,  and  not  all  things  rather 
 fuch  as  men  at  this  or  that  time  agree  to  account  of  them*,  when  they  behold  even  thofe 
 things  difproved,  difannulled,rejeded,  which  ufe  had  made  in  a  manner  natural.    Whac 
 have  we  to  induce  men  unto  the  willing  obedience  and  obfervation  or  Laws,  but  the 
 wer«ht  of  fo  many  mens  judgments,  as  have  with  deliberate  advice  alTented  thereunto ; 
 the  weight  of  that  long  Experience,  which  the  World  hath  had  thereof,  withconfent 
 and  good  liking  <   So  that  to  change  any  fuch  Law,  muft  needs  with  the  common  fort 
 impair  and  weaken  the  force  of  thofe  Grounds,  whereby  all  Laws  are  made  effectual. 
 Notwithstanding,  we  do  not  deny  alteration  of  Laws  to  be  fometimes  a  thing  neceffary  ; 
 as  when  they  areunnatural,  or  impious,  orotherwife  hurtful  unto  the  Publick  Commu- 
 nity of  Men,  and  againft  that  good  for  which  Humane  Societies  were  inftituted.  When 
 the  Apoftles  of  our  Lord  and  Saviour  were  ordained  to  alter  the  Laws  of  Heathenifh 
 Religion,  received  throughout  the  whole  World  -,  chofen,  I  grant,  they  were  ( Paul 
 
 excepted) 
 
Ecckjiaffical  Tolity,  ffo 
 
 excepted)  the  reft  ignorant,  poor,  fimple,  unfchooled  altogether,  and  unlettered  men- 
 howbeit,  extraordinarily  endued  with  ghoftly  Wifdom  from  above,  before  they  ever 
 undertook  this  Enterprife,  yea,  their  authority  confirmed  by  Miracle,  to  the  end,  it 
 might  plainly  appear,  that  they  were  the  Lords  Ambafladors,  unto  whofe  Soveraigri 
 power  for  all  fleCh  to  ftoop ,  for  all  the  Kingdoms  of  the  Earth  to  yield  themfelves  wil- 
 lingly conformable  in  whatfoever  mould  be  required,  it  was  their  duty.    In  this  oifd 
 therefore,  their  oppositions  in  maintenance  of  Publick  Superftition  againft 'Apoftolick 
 endeavors,  as  that  they  might  not  condemn  the  ways  of  their  ancient  PredeceiTo:s, 
 that  they  muftkeep  Religiones  Tr  adit  as,  the.Rites  which  from  age  to  age  had  defend- 
 ed ,  that  the  Ceremonies  of  Religion  had  been  ever  accounted  by  fp  much  holier 
 as  elder  ;  thefe,  and  the  like  Allegations  in  this  cafe,  were  vain  and  frivolous.    Not  to    ' 
 ftay  longer  therefore  in  fpeech  concerning  this  point,  we  will  conclude,  That  as  tire 
 change  of  fuch  Laws,  as  have  been  fpecified  is  neceffary,  fo  the  evidence,'  that  they  are 
 fuch,  muft  be  great.     If  we  have  neither  voice  from  Heaven,  that  fopronouncethof 
 them  5  neither  fentence  of  men  grounded  upon  fuch  manifeft  and  clear  proof,  that  they 
 in  whofe  hands  it  is  to  alter  them,  may  likewife  infallibly  even  in  heart  and  confeience 
 judge  them  fo-,  upon  neceflity  to  urge  alteration,  is  to  trouble  and  difturb  without 
 neceJlity.     As  for  Arbitrary  Alterations  \  when  Laws  in  themfelves  not  fimply  bad  or 
 unmeet,  are  changed  for  better  and  more  expedient ,  if  the  benefit  of  that  which  is 
 newly  better  deviled,  be  butfmall,  llththe  cuftomof  eafinefs  to  alter  and  change,  is 
 To  evil,  ncrctoubt,  but  to  bear  a  tolerable  fore,  is  better  then  to  venter  on  a  dangerous1 
 remedy.     Which  being  generally  thought  upon ,   as  a  matter  that  touched  nearly 
 their  whole  entei prize,  whereas  change  was  notwithftanding  concluded  neceflary,  in- 
 regard  of  the  great  hurt  which  the  Church  did  receive  by  a  number  of  things  thenipf 
 ufe,  whereupon  a  great  deal  of  that  which  had  been,  was  now  to  be  taken  aWay  and 
 removed  out  of  the  Church;  yetllth  there  are  divers  ways  of  abrogating  things  efta- 
 blifhed,  theyfaw  it  bell  to  cutoflfprefently  fuch  things,  as  might  in  that  fort  be  ex- 
 tinguiihed  without  danger,  leaving  the  reft  to  be  abolimed  by  difufage  through  tracl 
 of  time.     And  as  this  was  done  for  the  manner  of  Abrogation  5  fo  touching  the  ftinr. 
 or  meafure  thereof,  Rites  and  Ceremonies, '  and  other' external  things  of  like  nature' 
 being  hurtful  unto  the  Church,  either  inrefpecl  of  their  quality,  or  in  regard  of  their 
 number;  in  the  former,  there  could  benodouhtordifficulty,whatihouldbedone';  their 
 deliberation  in  the  latter  was,  more  hard.,    And  therefore  in  as  much  as  they  did  re- 
 folve  to  remove  onely  fuch  things  of  that  kinde  as  the  Church  might  beft  fpare,  re- 
 taining the  relldue  ;  their  whole  Counfe'l  is  in  this  point  utterly  condemned',  Is  having 
 eitherproceededfromtheblindnefsof  thofe  times,  or  from  negligence^  orfromdeilre 
 of  honor  and  glory,  or  from  an  erroneous  opinion ,   that  fuch  things  might  be  tolerated 
 for  a  while  ;  or  if  it  did  proceed  (as  they  which  would  feem  moft  favorable,  are  content 
 to  think  it  polTible)  from  apurpofe,  partly  the  eafdier  to  draw  Papifls  unto  the  Gofiel, r.c  Hb.a.  p, 
 by  keeping  fo  many  orders  ftill  the  fame  with  theirs,  and  partly  to  redeem  peace  there-  *9-  it  my 
 by  ,   the  breach  whereof  they  might  fear,  would  enftie  upon  morethorow  alteration  ;    or  ^rpoic'waT 
 howfoever  it  came  to  pafs,  the  thing  they  did  is  judged  evil.    But  fuch  is  the  lot  of  all  by  that  t«n- 
 that  deal  in  Publick  Affairs,  whether  of  Church  or  Commonwealth,  that  which  men ',  £"e^0£?psini 
 lift  to  furmife  of  their  doings,  being  it  good  or  ill,  they  muft  beforehand,'  patiently.  with  die  Gcf^ 
 arm  their  mindes  to  endure.     Wherefore  to  let-go  private  furmifes,  whereby  the  thing  f'.  f&U  ^ 
 in  it  felf  is  not  made,  either  better  or  worfe  •,  if  juft  and  allowable  Reaforis- might  lead'  J^aptfic  Vz- 
 them  to  do  as  they  did,  then  are  all  thefe  cenfures  fruftrate. .    Touching  Ceremonies  pjfts  to  the 
 harmlefs  therefore  in  themfelves,  and  hurtful  onely  in  refpeft  of  number  ?  Was  it  amifs  SjM'tfS. 
 to  decree,  That  thofe  things  which  were  leaft  needful,  and  newlieft  come,'  Should  be  the  dc=m  v.&h c" 
 firft  that  were  taken  away;  as  in  the  abrogating  of  a  number  of  Saints  days,  and  of  t[^ith)'- 
 other- the  like  cuftoms  it  appeareth  they  did,   till  afterwards  the  Form  of  Common 
 Prayer  being  perfected,  Articles  of  found  Religion  and  Difcipline  agreed  upon,  Ca- 
 techifms  framed  for  the  needful  inftrudtion of  Youth,  Churches  purged  of  things  that 
 indeed  were burthenfom  to  the  people,  or  to  the  fimple  oflfenflve  and  fcandalous,  all 
 was  brought  at  the  length  unto  that  wherein  now  we  ftand  *    Or  was  it  amifs,  that 
 having  this  way  eafed  the  Church,  as  they  thought  of  fuperfluity,  they  went  not  en 
 till  they  had  plucked  up  even  thofe  things  alio,  which  had  taken  a  great  deal  Stronger 
 and  deeper  root,  thofe  things,  which  to  abrogate  without  conftraint  of  manifeft  harm 
 
 thereby 
 
 » 
 
vza  The  Fourth  "Bool^  of 
 
 thereby  arifing,  had  been  to  alter  unneceflforily  (in  their  judgments)  the  antient  re- 
 ceived cuftom  of  the  whole  Church,  theuniverfal  practice  of  the  people  of  God, 
 and  thofe  very  decrees  of  our  Fathers,  which  were  not  onelyfet  down  by  agreement 
 r.  c.  lib.  3.  p.  of  General  Councils ,  but  had  accordingly  been  put  in  ure ,  and  fo  continued  in  ufe 
 53-  till  that  very  time  prefent?   True  it  is,  That  neither  Councils  nor  Cuftoms,  b.e  they 
 
 never  fo  ancient  and  fo  general,  can  let  the  Church  from  taking  away  that  thing  which 
 is  hurtful  to  be  retained.  Where  things  have  been  inftituted ,  which  being  con- 
 venient and  good  at  the  firft,  do  afterward  in  procefs  of  time  wax  otherwife  5  we 
 make  no  doubt,  but  they  may  be  altered,  yea,  though  Councils  or  Cuftoms  General 
 have  received  them.     And  therefore  it  is  but  a  needlefs  kinde  or  oppofition  which 
 
 fr.'.c.  lib.  ?.  p.  they  make,  who  thus  difpute,  //  in  thofe  things  which  are  not  exprejfed  in  the  Serif - 
 33-  ture,  that  it  to  be  observed  of  the  Church,  which  is  the  cuftom  of  the  feofleof  God,  and 
 
 decree  of  our  Tor  (fathers  •,  then  how  can  thefe  things  at  any  time  be  varied,  which  here- 
 tofore have  been  once  ordained  in  fuch  fort  ?  Whereto  we  fay,  that  things  fo  ordained 
 are  to  be  kept,  howbeit  not  neceflarily,  any  longer  then  till  there  grow  fome  urgent 
 caufe  to  ordain  the  contrary.  For  there  is  not  any  Pofitive  Law  of  Men,  whether 
 it  be  general  or  particular ,  received  by  formal  exprefs  confent,  as  in  Councils  •,  or 
 by  fecret  approbation ,  as  in  Cuftoms  it  cometh  to  pafs  5  but  the  fame  may  be 
 taken  away  if  occafion  ferve.  Even  as  we  all  .know ,  that  many  things  generally 
 kept  heretofore ,  are  now  in  like  fort  generally  unkept  and  abolifhed  every  where. 
 Notwithftanding  till  fuch  things  be  abolifhed ,  what  exception  can  there  be  taken 
 ^H/T.Epift.  againft  the  judgment  of  St.  Jugufiine ,  who  faith,  That  of  things  harmlefi,  what- 
 M'*  foever  there  is  which  the  whole  Church  doth  obferve  throughout  the  World,  to  argue  for 
 
 dny  mans  immunity  from  obferving  the  fame,  it  were  a  point  of mo  (I  infolent  madneff  ? 
 And  furely,  odious  it  muft  needs  have  been  for  one  Chriftian  Church1,   to  abo- 
 lifh  that  which  all  had  received  and  held  for  the  fpace  of  many  ages ,  and  that  with- 
 out any  detriment  unto  Religion ,  fo  manifeft ,  and  fo  great ,  as  might  in  the  eyes 
 of  unpartial  men ,  appear  fufficient  to  clear  thehi  from  all  blame  of  rafh  and  incon- 
 fiderate  proceeding,  if  in  fervor  of  zeal  they  had  removed  fach  things.    Whereas 
 contrariwife  fo  reafonable  Moderation  herein  ufed,   hath  freed  us  from  being  de- 
 fervedly  fubject  unto  that  bitter  kinde  of  obloquy,  whereby  as  the  Church  of  Rome 
 doth  under  the  colour  of  love  towards  thofe  things  which  be  harmlefs,    maintain 
 extreamly  moft  hurtful  corruptions  ;   fo  we  peradventure  might  be  upbraided , 
 that  under  colour  of  hatred  towards  thofe  things  that  are  corrupt ,    we  are  on  the 
 other  fide  as  extream ,   even  againft  moft  harmlefs  Ordinances  $    and  as  they  are 
 obftinate  to  retain  that ,  which  no  man  of  any  confeience  is  able  well  to  defend  : 
 So  we  might  be  reckoned  fierce  and  violent ,    to  tear  away  that  which  if  our  own 
 mouths  did  condemn ,  our  confeiences  would  ftorm  and  repine  thereat.     The  Ro- 
 mans having  banifhed  Tarquimus  the  Proud ,  and  taken  a  Solemn  Oath,  that  they 
 never  would  permit  any  man  more  to  reign,  could  not  herewitli  content  themfelves, 
 or  think  that  Tyranny  was  throughly  extinguifhed ,  till  they  had  driven  one  of  their 
 Confuls  to  depart  the  City,  againft  whom  they  found  not  in  the  world  what  to  ob- 
 ject ,    faving  onely  that  his  name  was  Tarquine,  and  that  the  Commonwealth  could 
 not  feem  to  have  recovered  perfect  freedom ,  as  long  as  a  man  of  fo  dangerous  a 
 T.c.  lib.  1.    name  was  left  remaining.    For  the  Church  of  England  to  have  done  the  like,  incaft- 
 d'Ij':  Forin'  ing  out  Papal  Tyranny  and  Superftition,  to  have  fhewed  greater  willingnefs  of  ac- 
 morefafefor    cepting  the  very  Ceremonies  of  the  Turk,   Chrifts  profefled  enemy,   then  of  the 
 us  to  conform  moft  indifferent  things  which  the  Church  of  Rome  approveth  :   To  have  left  not  fo 
 c«cmonl«nt  mucn  as  tne  names  which  the  Church  otRome  doth  give  unto  things  innocent:  To 
 to  the  Turks     have  ejected  whatfoever  that  Church  doth'  make  account  of,  be  it  never  fo  harmlefs 
 tfr 'thenro""  *n  lt.  ^'  an<^ °^  never  f°  ancient  continuance ,   without  any  other  crime  to  charge 
 the  Papifts     it  with,  then  onely  that  it  hath  been  the  hap  thereof  to  be  ufed  by  the  Church  of 
 which  are  fo    Rome,  and  not  to  be  commanded  in  the  Word  of  God.     This  kinde  of  proceeding 
 might  happily  have  pleafed  fome  few  men,  who  having  begun  fuch  a  courfe  themfelves, 
 muft  needs  be  glad  to  fee  their  example  followed  by  us.     But  the  Almighty  which 
 giveth  wifdom,  and  infpireth  with  right  underftanding  whomfoever  it  pleafeth  him, 
 he  foreseeing  that  which  mans  wit  had  never  been  able  to  reach  unto  5  namely,  what 
 Tragedies  the  attempt  of  fo  extream  alteration  would  raife  in  fome  parts  of  the  Chriftian 
 
 World, 
 
 near. 
 
Ecclefiasiical  Polity.  i:\ 
 
 World,  did  for  the  endlefs  good  of  his  Church  (as  we  cannot  ohufe  but  interpret  it) 
 ufe  the  Bridle  of  his  .Provident  reftraining  hand,  to  ftay  thofe  eager  affections  in  feme, 
 and  to  fettle  their  refolution  upon  acourfe  more  calm  and  moderate^  left  as  in  other 
 moft  ample  and  heretofore  moft  flourifhing  Dominions  it  hath  fince  fain  out,  fo  like- 
 wife,  if  in  ours  it  had  come  to  pafs,  that  the  adverfe  part  being  enraged,  andberaking 
 it  felf  to  fuch  pra&ices,  as  men  are  commonly  wont  to  embrace,  when  they  behold 
 things  brought  to  defperate  extremities,  and  no  hope  left  to  fee  any  other  end,  then 
 onely  the  utter  oppreflion  and  clean  extinguishment  ol  one  fide:  By  this  mean  Chriften- 
 dom  flaming  in  all  parts  of  greateft  importance  at  once,  they  all  had  wanted  that  com- 
 fort of  mutual  relief,  whereby  they  are  now  for  the  time  fuftained  (and  not  theleaft 
 by  this  our  Church,  which  theyfo  much  impeach)  till  Mutual  Combuftions,  Blood- 
 sheds and  Waftes  (becaufe  no  other  enducements  will  ferve)  may  enforce  them  through 
 very  faintnefs,  after  the  experience  of  fo  endlefs  miferies,  to  enttr  on  all  fides  at  the 
 length  into  fome  fuch  confutation,  as  may  tend  to  the  beft  re-eftablifliment  of  the 
 whole  Churcli  of  Jefus  Chrift.     To  the  fingubr  good  whereof,  it  cannot  but  ferve    „ 
 as  a  profitable  direction,  to  teach  men  what  is  moft  likely  to  prove  available,  when  they 
 fhall  quietly  confider  thetiyal  that  hath  been  thus  long  had  of  both  kindes  of  Refor- 
 mation j  as  well  this  moderate  kinde  which  the  Church  of  Englandhath  taken,  as  that 
 other  more  extream  and  rigorous,  which  certain  Churches  elfwhere  have  better  liked. 
 In  the  mean  while  it  may  be,  thatfufpence  of  judgment  and  exercifeof  Charity  were 
 fafer  and  feemlier  for  Chriftian  men,  then  the  hot  purfuit  of  thefe  Controverfies , 
 wherein  they  that  are  more  fervent  to  difpute,  be  not  always  the  moft  able  to  deter- 
 mine.   But  who  are  on  his  fide,  and  who  againft  him,  our  Lord  in  his  good  time 
 fhall  reveal.     And  fith  thus  far  we  have  proceeded  in  opening  the  things  that  have 
 been  done,  let  not  the  principal  doers  themfelves  be  forgotten,     When  the  mines  of 
 theHoufe  of  God  (that  Houfe  which  confifting  of  Religious  Souls,  is  moft  imme- 
 diately the  precious  Temple  of  the  Holy  Ghoft)  were  become  not  in  his  fight  alone, 
 but  in  the  eyes  of  the  whole  World  fo  exceeding  great,that  very  Superftition  began  even 
 to  feel  it  felf  too  far  grown  -y  the  firft  that  with  us  made  way  to  repair  the  decays  thereof, 
 by  beheading  Superftition,  was  King  Henry  the  Eighth $  the  Son  and  Succeflor  of 
 which  famous  King,  as  we  know,  was  Edward  the  Saint :   In  whom  (forfo,  by  the 
 event  we  may  gather)  it  pleafed  God  Righteous  and  Juft  to  let  England  fee,  what  a 
 bleifing  fin  and  iniquity  would  not  fufter  it  to  enjoy.     Howbeit,   that  which  the 
 Wifeman  hath  faid  concerning  Enoch  (whofe  days  were,  though  many  in  refpect  of 
 ours,  yet  fcarce,  as  three  to  nine  in  comparifon  of  thehs  with  whom  he  lived)  the 
 fame  to  that  admirable  childe  moft  worthily  may  be  applied,  Though  he  departed  this 
 world foon,  yet  fulfilled  he  much  time.     But  what  enfued?    That  work,  which  the  one 
 in  fuch  fort  had  begun,  and  the  other  fo  far  proceeded  in,  wasinfhort  fpace  fo  over- 
 thrown, as  if  almoft  it  had  never  been  :   Till  fuch  time  as  that  God,  whofe  property 
 is  to  fhew  his  mercies  then  greateft  when  they  are  neareft  to  be  utterly  defpaired  of, 
 caufed  in  the  depth  of  difcomfort  and  darknefs  a  moft  glorious  Star  to  arife,   and 
 on  her  head  fetled  the  Crown,  whom  himfelf  had  kept  as  a  Lamb  from  the  {laughter 
 of  thofe  bloody  times ,  that  the  experience  of  his  goodnefs  in  her  own  deliverance, 
 might  caufe  her  merciful  difpofition,  to  take  fo  much  the  more  delight,  in  faving 
 •    others,  whom  the  like  neceflity  fhould  prefs.     What  in  this  behalf  hath  been  done 
 towards  Nations  abroad ,   the  parts  of  Chriftendom  moft  afflicted  can  beft  teftifie. 
 That  which  efpecially  concerneth  our  felves  in  the  prefent  matter  we  treat  of,  is, 
 the  ftate  of  Reformed  Religion,  a  thing  at  her  coming  to  the  Crown,  even  raifed, 
 as  it  were,  by  miracle  from  the  dead  •,    a  thing  which  we  fo  little  hoped  to  fee, 
 that  even  they  which  beheld  it  done ,   Scarcely  believed  their  own  fenfes  at  the 
 firft  beholding.     Yet  being  then  brought  to  pafs,  thus  many  years  it  hath  con- 
 tinued ftanding  by  no  other  worldly  mean,  but  that  one  onely  hand  which  erected 
 it,   that  hand,  which  as  no  kinde  of  imminent  danger  could  caufe  at  the  firft 
 to  withhold  it  felf-,    fo  neither  have  the  practifes,   fomany,  fo  bloody,  follow- 
 ing fince,  been  ever  able  to  make  weary.     Nor  can  we  fay  in  this  cafe  fo  juftly, 
 that  Aaron  and  Hur ,   the  Ecclefiaftical  and  Civil  States,  have  fuftained  the  hand 
 which  did  lift  it  felf  to  Heaven  for  them^  as  that  Heaven  it  felf  hath  by  this  hand 
 fuftained  them ,  no  aid  or  help  having  thereunto  been  miniftred  for  performance  of 
 
 the 
 
12,6  The  Fourth  "Bool^  of>&c. 
 
 the  Work  of  Reformation,  other  then  fuchkinde  of  help  or  aid,  as  the  Angel  in  the 
 Prophet  ZechariabCpeaketh  of,  faying,  Neither  by  an  army,  ?wr  ftrength,  but  by  my  Sp- 
 rit, faith  the  Lord  of  Hofts.  Which  Grace  and  Favor  of  Divine  Afliftance,  having 
 not  in  one  thing  or  two,  (hewed  it  felf,  nor  for  fome  few  days  or  years  appeared,  but  in 
 fuch  fort  fo  long  continued,  our  manifold  fins  and  tranfgreflions  ftriving  to  the  contrary; 
 What  can  we  lefs  thereupon  conclude,  then  that  God  would  at  leaftwife  by  tracl:  of 
 time  teach  the  World,  t hat  the  thing  which  he  blefleth,  defendeth,  keepeth  fo  ftrange- 
 ly,  cannot  chufe  but  be  of  him  ?  Wherefore,  if  any  refufe  to  believe  us  difputing  for 
 the  Verity  of  Religion  eftablimed ,  let  them  believe  God  himfelf  thus  miraculoufly 
 working  for  it-,  and  wifli  life,  even  for  ever  and  ever,  unto  that  Glorious  and  Sacred 
 Inftrument  whereby  he  worketh. 
 
 OF 
 
 "■I  ■»        % 
 
»7 
 
 OF   THE 
 
 LAW 
 
 OF 
 
 Ecclefiaftical  Polity. 
 
 Book    V- 
 
 Concerning  their  Fourth  Jjfertion  ,  That  touching  fever al 
 Tublicl^  Vuties  of  Chriflian  'Religion,  there  is  amongll 
 ui  much  Superjlition  retained  in  them  5  and  concerning 
 'Perfons  >  which  for  performance  of  thofe  Duties  are 
 endued  with  the  Tower  of  Ecclefiajlical  Order,  our  Laws 
 and  'Proceedings  according  thereunto ,  are  many  ways 
 herein  alfo  corrupted. 
 
 The  "Matter  contained  in  this  Pifth  Book. 
 
 I.  '^JfRue  Religion  is  the  Root  of  all  true  Vertues,  and  the  flay  of  all  Well-ordered  Commonwealths. 
 A       2.  The  mofl  extream  oppofite  to  true  Religion,  is  affeiled  Atheifm. 
 
 3 .  Of  Superflition,  and  the  Root  thereof,   either  mif guided  zeal,  or  Ignorant  fear  of  Divine  glory. 
 
 4.  Of  the  Redrefs  of  Superflition  in  Gods  Church,  and  concerning  the  Quefiion  of  this  Book. 
 
 5.  Four  General  Proportions  demanding  that  which  may  reafonably he  granted,  concerning  Matters  of 
 
 outward  Form  in  the  Exercife  of  true  Religion.     And  fifthly }  Of  a  Rule  notfafe  nor  reafonablt 
 in  the fe  Cafes. 
 6-  The  firfl  Proportion  touching  Judgment,  fyhat  things  are  convenient  in  the  outward '  publick^crder- 
 ing  of  Church  affairs. 
 
 7.  Thefecomi  Proportion. 
 
 8.  The  third  Proportion. 
 
 9.  The  fourth  Propofttion. 
 
 io.  The  Rule  of  Mens  private  fpirits,  not  fitfe  in  thefe  Cafes  to  be  followed. 
 1 1  ■  Places  for  the  TublickjServiceof  God. 
 
 12.  The  Solemnity  of  Erecling  Churches,  condemned;    the  Hallowing  and  Dedicating7  of  them, 
 f corned  by  the  Adverfary. 
 
 13.  Of  the  names,  whereby  we  diflinguifh  our  C hutches  1 
 
 14.  Of  the  Fafhion  of  our  Churches. 
 
 15.  The  Sumptuoufnefs  of  Churches. 
 
 1 6.  what  Holinefs  and  Vertue  we  afcribe  to  the  Church,  more  then  other  places  r 
 
 1 7.  Their  pretence  that  would  have  Churches  utterly  razed. 
 
 18.  Of  PublickXeaching  or  Preaching,  andthe  firfl  kjnde  thereof,  Cmchizhg. 
 
 X  19".  Of 
 
[l8  The  Fifth  "Boo^of 
 
 i  a    Of  Preaching,  by  reading  publickly  the  Bookj  of  holy  Scripture,  and  concerning  Jisppofcd  Vntrutht 
 in  thofe  Translations  of  Scripture,  which  we  allow  to  be  read  ;  asalfoof  the  choice  which  Vpe  make 
 
 in  reading. 
 "O   of  Preaching  by  the  Publick.Readingof  other  profitable  Inftrutlions  ;   and  concerning  Books  Apo* 
 
 cryphal. 
 
 21.  Of  Preaching  by  Sermons ;  and  whether  Sermons  be  the  onely  ordinary  way  of  Teaching,  whereby 
 
 men  are  brought  to  the  faving  knowledge  of  Gods  Truth. 
 
 22.  what  they  attribute  to  Sermons  cnely,  and  what  we  to  Reading  alfo. 
 
 23.  Of  Prayer. 
 
 24.  Of  PublickPrayer. 
 
 25.  Of  the  Form  of  Common  Trayer. 
 
 26.  Of  them  which  like  not  to  have  any  Set  Form  of  Common  Prayer. 
 
 27.  Of  them,  who  allowing  a  Set  Form  of  Prayer,  yet  allow  not  ours. 
 
 28'.  The  Form  of  our  Liturgy  too  near  the  Papifts,  too  far  dijferent  from  that  of  other  RtferMCit 
 
 Churches,  as  they  pretend. 
 29.  Attire  belonging  to  the  Service  of  God. 
 
 3  O-  Of  geftnre  in  Praying,  and  of  dijferent  places  chofen  to  that  purpofe. 
 3 1    Eafintfs  of  Praying  after  our  Form. 
 3  2.  The  length  of  our  Service. 
 
 2  3 .'  Jnfiead  of  fuchP rayers  as  the  Primitive  Churehes  have  ufed,  'and  thofe  that  be  Reformed  now  ufe  ; 
 
 we  have  (they  fay)  divers  ftort  cuts  orjhreddings,  rather  Wijhis  then  Prayers. 
 
 3  4.  Leffons  intermingled  with  our  Prayers. 
 
 3  <t .  The  number  of  'our  Prayers  for  Earthly  things,  and  our  oft  rehearfing  of  the  Lords  Prayer. 
 
 36.  The  Peoples  faying  after  the  Minifter. 
 
 3  7.  Our  manner  of  Reading  the  Pfalms,  otherwife  then  the  reft  of  the  Scripture. 
 
 38.  Of  Mufickwith Pfalms. 
 
 39.  Of  Singing  or  Saying  Pfalms,  and  other  parts  of  Common  Prayer,  wherein  the  People  And  the 
 
 Minifter  anfwer  one  another  by  courfe. 
 
 40.  Of  Magnificat,  JBenedidus,  and  Nunc  Dimictis. 
 '41.  Of  rhe  -Letany. 
 
 42.  tf/Athanafius  Creed.,  and  Gloria  Pauri. 
 
 43.  Our  want  of  particular  Thanksgiving. 
 
 44.  Infome  things  the  Matter  4  our.  Prayer,  at  they  affirm,  is  ttnfound- 
 
 45.  when  thou  hadft  overcome  thefbarpnefs  of  Death,  thou  didft  open  the  Kingdom  of  Heaven  unto  all 
 
 Believers.  ' 
 
 46.  Touching  Prayer  for  Zieliverancefrom  SuddenDeath.  _     f 
 
 47.  Prayer forthfe  things  whichwtfor  our unmrthihefs ,  dare  not  ask.;  God,fortheWorthtnefsof  hit 
 
 Son,  wouldvMMchfafe  to  grant. 
 4?.  Prayer  to  be  evermore  delivered  from  all  Adverfity. 
 
 49.  Prayer  that  all  Men  mayfinde  Mercy,  and  of  the  will  of  G»d,  that  all  Men  miglx  be  Saved. 
 
 50.  Of  "the  Name,  the  Author,  and  the  force  of  Sacraments,  which  force  conftfleth  in  this,  That  God 
 
 hath  ordained  them  as  means  to  make  us  partakers  of  him  in  Chrift,  and  of  life  through  Chrift. 
 
 5 1 .  That  God  is  in  Chrisl  by  the  Perfonal  Incarnation  of  the  Son,  who  is  very  God. 
 
 52.  The  Miftnterprctations  which  Mere  fie  hath  made  of  the  manner,  ho\\>  God  and  Alan  are  united  in 
 
 one  Chrift. 
 
 53.  That  by  the  union  of  the  one  with  the  other  Nature  in  Chrift,  there  groWeth  neither  gain  nor  lefts 
 
 ■of  Effential  Properties  to  either. 
 54;  what  Chrift  hath  obtained  according  to  the  Fhjb,  by  the  union  of  his  Flefb  With  Deity. 
 $$•  Of  the  Perfonal  prefence  of  Chrisl:  everywhere,  and  in  what  fenfe  it  may  be  granted,  he  is  every 
 
 where  frejent  according  to  the  Flefh. 
 
 56.  The  union  or  mutual  Participation,  which  is  between  Chrift  and  the  Church  of  Chrift,  in  this  pre* 
 
 fent  World. 
 
 57.  The  necejftty  of  Sacraments  unto  the  Participation  of  Chrift. 
 
 58.  The  Subftance  of  Baptifm,  the  Rites  or  Solemnities  thereunto  belonging  -,  and  that  the  Sffbftance 
 
 thereof  being  kept,  other  things  in  Baptifm  may  give  place  to  necejftty. 
 5  9-  The  Ground  in  Scripture,  whereupon  a  necejftty  of  outward  Baptifm  hath  been  built. 
 
 60.  what  kinde  of  necejftty  in  outward  Baptifm  hath  been  gathered  by  the  words  of  our  Saviour  Chrift ; 
 
 and  What  the  true  necejftty  thereof  indeed  is. 
 
 6 1 .  what  things  in  Baptifm  have  been  difpenfedwith  by  the  Fathers,  refpetling  necejftty. 
 
 62.  whether  Baptifm  by  Women,  be  true  Baptifm, good,  and  effectual  to  them  that  receive  it. 
 63.O/  Int c  rrogatories  in  Baptifm,  touching  Faith,  and  the  purpofe  of  a  Christ  ian  life. 
 
 64.  Interrogatories  propofcd  unto  Infants  in  Baptifm,  and  anffrered,  as  in  their  names  by  God-fathers, 
 
 65.  Of  the  Crofs  in  Baptifm. 
 
 66.  Of  Confirmation  after  Baptifm. 
 
 67.  Of  the  Sacrament  of  the  Body  and  Blood  of  Chrift. 
 
 68.  Of  faults  noted  in  the  Form  of  Adminiftringthat  holy  Sacrament. 
 
 69.  Of  Feftivaldiys,  and  the  natural  caufes of  their  convenient  Inftitution.' 
 
 70.  Tht 
 
EccleJiaUical  Tolity.  I2p 
 
 70.  The  manner  of  celebrating  Feftival  days. 
 
 71.  Exceptions  agatnft  our  keeping  of  other  Feftival  days,  bejides  the  Sabbath. 
 
 72.  Of  Days  appointed,  at  well  for  ordinary  at  for  extraordinary  Fafts  in  the  Church  of  Cod. 
 
 73.  The  Celebration  of  Matrimony. 
 
 74.  The  Churching  of  Women. 
 
 75.  The  Rites  of  Burial- 
 
 j6.  Of  the  Nature  of  that  Minifiry,  which  ferveth  for  performance  of  Divine  Duties  in  the  Church 
 
 of  God,  and  how  happinefs,  not  eternal  onely,  but  alfo  Temporal,  doth  depend  upon  it. 
 77-   Of  Power  given  unto  Men,  to  execute  that  Heavenly  Office,  of  the  Gift  of  the  Holy  Ghoft  in 
 
 Ordination  ;  and  whether  conveniently  the  PoVaerof  Order  may  be  fought  orfuedfor. 
 78.  Of  Degrees ,  whereby  the  Power  of  Order  is  diftinguifhed,  and  concerning  the  Attire  of  Minifters- 
 70.  Of  Oblations,  Foundations,  Endowments, Tithes,  all  intended  for  Perpetuity  of  Religion-,  which 
 
 purpofe  being  chiefly  fulfilled  by  the  Clerg  es  certain  and fufficient maintenance,  ntuft  needs  by 
 
 Alienation  of  Church-  Livings  be  made  fruftr ate. 
 80.  Of  Ordinations  lawful  Mvithout  Title,  and  without  any  Popular  EleSlion  precedent,  butinnocaft 
 
 Without  regard  of  due  Information  what  their  quality  is  that  enter  into  holy  Orders. 
 Si.  Of  the  Learning  thatfhouldbe  in  Minifters,  their  Refidence,and  the  number  of  their  Livings,   ' 
 
 jf  Ew  there  are  of  fo  weak  capacity,  butpublick  evils  they  eafily  efpie$  True  Religion 
 tf§   fewer  fo  patient,  as  not  to  complain,  when  the  grievous  inconve-  '*  theRr°tof 
 1  niences  thereof,  work  fenfible  fmart.    Howbeit  to  fee  wherein  tue^a^h". 
 the  harm  which  they  feel  confifteth,  the  Seeds  from  which  it  fprang,  fay  ■  f  si!  wti= 
 and  the  method  of  curing  it,  belongeth  to  a  skill,  the  ftudy  where-  ^r'  ^f'°" 
 of  is  fo  full  of  toyl,  and  the  practife  fo  befet  with  difficulties  •,  that 
 wary  and  refpectivemen  had  rather feek  quietly  their  own,  and  wifh 
 that  the  World  may  go  well,  fo  it  be  not  long  of  them,  then  with 
 pain  and  hazard,  make  themfelves  advifers  for  the  common  good.     We  which  thought 
 it  at  the  very  firft  a  fign  of  cold  Affection  towards  the  Church  of  God,  to  prefer  pri- 
 vate eafe  before  the  labor  of  appealing  publick  difturbance,  muftnowof  necelfity  refer 
 events  to  the  gracious  providence  of  Almighty  God,  andindifchargeof  our  duty  to- 
 wards him,  proceed  with  the  plain  and  unpertial  defence  of  a  Common  Caufe.  Where- 
 in our  endeavor  is  not  fo  much  to  overthrow  them  with  whom  we  contend,  as  to  yield 
 them  juft  and  reafonable  caufes  of  thofe  things,  which  for  want  of  due  confederation 
 heretofore,  they  mifconceived ,  accufing  Laws  for  Mens  over- fights,  imputing  evils 
 grown  through  perfonal  defects,  unto  that  which  is  not  evil,  framing  untofome  Sores  *  *!*}•  'M-  2. 
 *unwhollbme  Plaifters,  and  applying  otherfome  where  no  fore  is.     To  make  therefore  tjJ.a.  Gaudere 
 our  beginning  that,  which  to  both  parts  is  moft  acceptable,  We  agree,  That  pure  and  &  gionari  ex 
 unftained  Religion  ought  to  be  the  hightft  of  all  cares  appertaining  to  Publick  Regi-  vdumwTfci- 
 ment}  as  well  in  regard  of  that » aid  and  protection,  wlvch  they,  who  faith mlly  ferve  enc<sma'gi»  " 
 God,  confefs  they  receive  at  his  merciful  funds  $  as  alfo  for  the  force  which  Religion  rcl;g,onfcu? 
 hath  to  qualifie  all  forts  of  Men,  and  to  make  them  in  publick  affairs  the  morefervice-  &u^bo°r  cor- 
 able:  Governors,  the  apter  to  rule  with Confcience -,  Inferiors,  for Confcience  fake  p°n's,   el  m- 
 the  willinger  to  obey.    It  is  no  peculiar  conceit,  but  a  matter  of  found  confeouence.  I1?"  ""j1"™ 
 
 l         11  j     ■  1/*  111  riii  1  icmpubiicain 
 
 that  all  duties  are  by  lo  much  the  bette  performed,  by  how  much  the  Men  are  more  comineri. 
 Religious,  from  whofe  Abilities  the  fame  proceed.     For  if  h  the  courfeof  Politick  ^'£s3  <?'*£? 
 affairs,  cannot  in  any  good  fort  go  forward  without  fit  Inftruments,  and  that  which  Z'h'jhlT-dP 
 fitteththem,  be  their  Vermes:    Let  Polity  acknowledge  it  felf  indebted  to  Religion,  ?*&■%&  h<L 
 Godlinefs  being  the r  chiefeil  top  and  Well-fpring  of  all  true  vertues,  even  as  God  is  of  -%  ™i"uw.f 
 all  good  things.    So  natural  is  the  Union  of  Religion  with  Juftice,  that  we  may  boldly  f,»l  nnMor. 
 deem  there  is  neither,  where  both  are  not.     For  how  fliould  they  be  unfeignedly  juft,  J*  $  &*■&*» 
 whom  Religion  doth  not  caufe  to  be  fuch  •,  or  they  Religious,  which  ar*e  not  found  fuch  lffCJ£  jflLT' 
 by  the  proof  of  their  juft  actions  *  If  they,  which  employ  their  labor  and  travel  about  Arifi.  Magn, 
 
 the  publick  adminiftration  of  Juftice,  follow  it  onely  as  a  trade,  with  unquenchable  J?°ra]-1,b-r- 
 and  unconfcionable  thirft  of  gain ,  being  not  in  heart  perfwaded  that  A  Juftice  is  c  'a^  <t' 
 Gods  own  Work,  and  themfelves  his  Agents  in  this  bufinefs  ;  the  Sentence  of  Right,  *g/?  ""'^r 
 Gods  own  verdict,  and  themfelves  his  Pritfts  to  deliver  it-,  Formalities  of  Juftice  do  *  *%Tj*  "& 
 but  ferve  to  fmother  right,  and  that  which  was  neceffarily  ordained  for  the  common  «,£«*•  Philo 
 good,  is  through  fhameful  abu:  e  made  the  caufe  of  common  mifery.  The  fame  Piety,  J' ^c<  PriE" 
 which  maketh  them  that  are  in  authority ,defirous  to  pleaie  and  refemble  God  by  Juftice,  4  3  chro.i?.*. 
 
 7i  z  in- 
 
130 
 
 The  Fifth  <Boo{  of 
 
 inflameth  every  way,  Men  of  a&ion,  with  Zeal  to  do  good  (as  far  as  their  place  will 
 •  «   permit)  unto  all.     For  that  they  know,  is  moft  Noble  and  Divine.     Whereby,  if 
 jSSMfk  no  natural  nor  cafual  inability  crofs  their  defires ,  they  always  delighting  to  inure 
 h&aw  o  $    themfelves  with  actions  moft  beneficial  to  others,  cannot  but  gather  great  experience, 
 a«STtc?»WrH  an^  through  experience,  the  more  wifdom  5  becaufe  Confcience,  and  the  fear  of  fwer- 
 3n>T  Ethic,   ving  from  that  which  is  right,  maketh  them  diligent  obferversof  circumftances,  the 
 lib.i.cjp.a.     J00j-e  reoard  whereof  is  the  Nurfe  of  Vulgar  Folly,  no  lefs  then  Solomons  attention 
 thereunto,  was  of  natural  furtherances,  the  moft  effectual  to  make  him  eminent  above 
 Ecdcf.  is.  io.  others.    For  he  gave  good  heed,  and  pierced  every  tiling  to  the  very  ground,  and  by 
 that  means  became  the  Author  of  many  Parables.     Concerning  Fortitude,  fith  evils 
 great  and  unexpected  (the  true  touchftone  of  conftant  mindes)  do  caufe  oftentimes 
 wifd  17. 13    even  them  to  think  upon  Divine  power  with  fearfulleft  fufpitions,  which  have  been 
 otherwife  the  moft  fecure  defpifers  thereof-,   how  mould  we  look  for  any  conftant  re- 
 folutionof  minde,  in  fuch  cafes,  faving  onely  where  unfeigned  affection  to  God- ward, 
 hath  bred  the  moft  allured  confidence  to  be  affifted  by  his  hand  ?  For  proof  whereof, 
 let  but  the  Acts  of  the  ancient  Jews  be  indifferently  weighed,  from  whofe  magnani- 
 mity, in  caufes  of  moft  extream  hazard,  thofe  ftrange  and  unwonted  refolutions  have 
 grown;  which  for  all  circumftances,  no  people  under  the  Roof  of  Heaven  did  ever 
 hitherto  match.     And  that  which  did  always  animate  them,  was  their  meer  Religion. 
 Without  which,  if  fobeitwerepoffible,  that  all  other  Ornaments  of  Minde  might  be 
 had  in  their  full  perfection,  neverthelefs,  the  minde  that  mould  polTefs  them,  divorced 
 from  Piety,  could  be  but  a  fpectacle  of  commiferation  ;  even  as  that  Body  is,  which 
 adorned  with  fundry  other  admirable  Beauties,  wanteth  Eye-fight,  the  chiefeft  Grace 
 that  Nature  hath  in  that  kinde  to  beftbw.    They  which  commend  fo  much  the  felicity 
 of  that  innocent  World,  wherein  it  is  faid,  That  men  of  their  own  accord  did  embrace 
 fidelity  and  honefty ,  not  for  fear  of  the  Magiftrate,  or  becaufe  revenge  was  before 
 their  eyes  •,  if  at  any  time  they  mould  do  otherwife,  but  that  which  held  the  people 
 in  aw  was'theftiame  of  ill-doing,  the  love  of  equity,  and  right  it  felf,  abaragainft 
 ail  oppreflions,  which  greatnefs  of  power  caufeth  :  They  which  defcribeuntousany 
 fucheftateof  happinefs  amongft  men,  though  they  fpeak  not  of  Religion,  donoc- 
 withftanding  declare  that  which  is  in  truth  her  onely  working.     For  if  Religion  did 
 poflefs  fincerely  and  fufficiently  the  hearts  of  all  men ,  there  would  need  no  other 
 reftraint  from  evil.    This  doth  not  onely  give  life  and  perfection  to  all  endeavors 
 wherewith  it  concurreth  ;  but  what  event  foever  enfues,  it  breedeth,  if  not  joy  and 
 gladnefs  always,   yet  always  patience ,  fatisfaction,  and  reafonable  contentment  of* 
 minde.     WThereupon  it  hath  been  fet  down  as  an  Axiom  of  good  experience,  that 
 Pftl.t.j,       all  things  religioufly  taken  in  hand,  are  profperoufly  ended  -,   becaufe,  whether  men 
 in  the  end  have  that  which  Religion  did  allow  them  todefire,  or  that  which  it  teach- 
 Th  ;;  ■-■';  £•  eth  them  contentedly  to  fuffer,  they  are  in  neither  event  unfortunate.     But  left  any 
 *"?''2«9*'  man  mou^  nere  conceive,  that  it  greatly  skilleth  not  of  what  fort  our  Religion  be, 
 Ijra/iSstt  in  as  much  as  Heathens,  Turks,  and  Infidels,  impute  to  Religion  a  great  part  of 
 ,-  ,-„>;  iu-  the  fame  effefts,  which  our  felves  afcribe  hereunto,  they  having  ours  in  the  fame  de- 
 ?a"'7J'w  teftation  that  we  theirs :  It  mall  be  requifite  to  obferve  well,  how  far  forth  there  may 
 ■telspv-jw   be  agreement  in  the  effects  of  different  Religions.    Firft,  By  the  bitter  ftrife  whicfx 
 t?  **  ^'"  rifeth  oftentimes  from  fmall  differences  in  this  behalf,  and  is  by  fo  much  always  greater, 
 SrfJjEcS  as  the  matter  is  of  more  importance;  we  fee  a  general  agreement  in  the  fecret  opinion 
 Jib.i.  cap.  jo.  0f  mertj  that  every  man  ought  to  embrace  the  Religion  which  is  true?  and  tomun, 
 as  hurtful,  whatfoever  diffenteth  from  it,  but  that  moft,  which  doth  fartheft  diflent1. 
 The  generality  of  which  perfwalion  argueth,  That  God  hath  imprinted  it  by  nature, 
 to  the  end  it  might  beafpur  to  our  induftry,  in  fearching  and  maintaining  that  Re- 
 ligion, from  which  as  to  fwerve  in  the  leaft  points,  is  error;  fothe  capital  enemies 
 thereof,  Ggd  hateth  as  his  deadly  foes,  aliens,  and  without  repentance,  children  of 
 endlefs  perdition.     Such  therefore,  touching  mans  immortal  ftate  after  this  life,  are 
 not  likely  to  reap  benefit  by  their  Religion,  but  to  look  for  the  clean  contrary,  in  re- 
 gard of  fo  important  contrariety  between  it  and  the  true  Religion,    Neverthelefs, 
 in  as 'much  as  the  errors  of  the  moft  feduced  this  way  have  been  mixed  with  fome 
 truths,  we  are  not  to  marvel,  that  although  the  one  did  turn  to  their  endlefs  wo  and 
 confufion ,  yet  the  other  had  many  notable  effects,  as  touching  the  affairs  of  this  pre- 
 
 fenc 
 
Ecclefiaffical  ^Polity.  ni 
 
 fenc  lite.     There  were  in  thefe  quarters  of  the  World,  Sixteen  hundred  years  agOj  csf.de  Fc-ff. 
 certain  fpeculative  Men,  whole  Authority  difpofed  the  whole  Religion  of  thofe  times,  Q<^- lib- 6- 
 By  their  means  it  became  a  received  opinion,  that  the  Souls  of  Men  departing  this  life, 
 do  flit  out  of  one  Body  into  fome  other.    Which  opinion,  though  falfe,  yet  entwined 
 withatrue,  that  the  Souls  of  Men  do  never  perifb,  abated  the  fear  of  death  in  them 
 which  were  fo  refolved,  and  gave  them  courage  unto  all  adventures.     The  Romans 
 had  a  vain  fuperftitious  cufton>,  in  moft  of  their  enterprifes,  to  conjecture  before  hand 
 of  the  event,  by  certain  tokens  which  they  noted  in  Birds,  orinthelntrailsof  Bealfs, 
 or  by  other  the  like  frivolous  Divinations.     From  whence  notwithftanding  as  oft  as 
 they  could  receive  any  fign,  which  they  took  to  be  favorable,  it  gave  them  fuch 
 hope ,    as  if  their  gods  had  made  them  more  then  half  a  promife  of  profperous  fuc- 
 cefs.    Which  many  times. was  the  greateft  caufe  that  they  did  prevail,    efpecially 
 being  men  of  their  own  natural  inclination,   hopeful  and  ftrongly  conceited,  what- 
 foever  they  took  in  hand.    But  could  their  fond  Superftition  have  furthered  fo  great 
 attempts,   without  the  mixture  of  a  true  perfwafion,   concerning  the  uriiefiftable 
 force  of  Divine  Power  <  Upon  the  willul  violation  of  Oaths,  execrable  B'afphernies, 
 and  like  contempts,  offered  by  Deriders  of  Religion,  even  unco  falfe  gods,  fearful 
 tokens  of  Divine  Revenge  have  been  know  to  follow.     Which  occiurents  the  de- 
 vouter  fort  did  take  for  manifeft  Arguments,  that  the  godswnovn  chey  worfbjppecf, 
 were  of  power  to  reward  fuch  as  fought  unto  them  ,    and  would  plague  thofe  that 
 feared  them  not.     In  this  they  erred.     For  (as  the  Wife  man  rightly  noteth  con-  awifd.14.13. 
 ning  fuch  )    it  was  not  the  power  of  them  by  whom  they  fware',  but  the  vengeance 
 of  them  that  finned,  which  punilhed  the  offences  of  the  ungodly.     It  was  their  hurt 
 nntruly  to  attribute  fo  great  power  unto  falfe  gods.     Yet  the  right  conceit  which 
 they  had,  that  to  perjury  vengeance  is  due,  was  not  without  good  effect,  as  touching 
 the  courfe  of  their  lives ,  who  feared  the  wilful  violation  of  Oaths  in  that  refped. 
 And  whereas  we  read  fo  many  of  them  fo  much  commended,  fome  for  their  milde 
 and  merciful  difpofition,  fome  for  their  vertuous  feverity,  fome  for  integrity  of  life, 
 all  thefe  were  the  fruits  of  true  and  infallible  principles  delivered  unto  us  in  the  Word 
 of  God ,  as  the  Axioms  of  our  Religion ,    which  being  imprinted  by  the  God  of 
 Nature  in  their  hearts  alfo,    and  taking  better  root  in  fome  then  in  moll:  others, 
 grew,  though  not  from,  yet  with  and  amidft  the  heaps  of  manifold  repugnant  Errors, 
 which  Errors  of  corrupt  Religion,  had  alfo  their  fuitable  effeds  in  the  lives  of  the 
 felf-fame  parties.    Without  all  controverfie,  the  purer  and  perfeder  our  Religion  is, 
 the  worthier  effeds  it  hath  in  them,  who  ftedfaftly  and  fincerely  embrace  it,  in  others 
 not.     They  that  love  the  Religion  which  they  profefs,  may  have  failed  in  choice, 
 but  yet  they  are  fure  to  reap  what  benefit  the  fame  is  able  to  afford  5  whereas  the 
 beft  and  foundeft  profefTed  by  them  that  bear  it  notthelike  affedion,  yieldeth  them, 
 retaining  it  in  that  fort,  no  benefit.    David  was  a  Man  after  Gods  own  heart ,  fo 
 termed,  becaufe  his  affedion  was  hearty  towards  God.    Beholding  the  like  difpo- 
 fition in,  them  which  lived  under  him,  it  was  his  Prayer  to  Almighty  God,    o  keep  %  chro.19.17. 
 t  his  for  ever  in  the  purpofe,  and  thoughts  of  the  heart  of  this  people.     But  when,  after 
 that  David  had  ended  his  days  in  peace,    they  who  fucceeded  him  in  place,   for 
 the  moft  part  followed  him  not  in  quality,  when  their  Kings  (fome  few  excepted) 
 to  better  their  worldly  eftate  (as  they  thought)  left  their  own,  and  their  peoples  ghoftly 
 condition  uncared  for,  by  woful  experience  they  both  did  learn,  That  to  forfake  the 
 true  God  of  Heaven,  is  to  fall  into  all  fuch  evils  upon  the  face  of  the  earth,  as  men 
 either  deftitute  of  Grace  Divine,  may  commit,  or  unproteded  from  above,  endure. 
 Seeing  therefore  it  doth  thus  appear,  that  the  fafety  of  all  Eftates  dependeth  upon  Re- 
 ligion-, that  Religion  unfeignedly  loved,  perfedeth  mens  abilities  unto  all  kindesof 
 vertuous  Services  in  the  Commonwealth  •,  that  mens  defire  in  general  is  to  hold  no  Re- 
 ligion, but  the  true  -7  and  that  whatfoever  good  effeds  do  grow  out  of  their  Religion, 
 who  embrace  inftead  of  the  true,  a  falfe  ,  the  Roots  thereof  are  certain  fparks  of  the 
 Light  of  Truth ,   intermingled  with  the  darknefs  of  Error  5  becaufe  no  Religion  can 
 wholly  and  onely  confiftof  untruths,  we  have  Reafon  to  think,  That  all  true  Vertues 
 are  to  honor  true  Religion  as  their  Parent,  and  all  well  ordered  Commonweals  to  love 
 her  as  their  chiefeft  ftay. 
 
 2.  They 
 
,22  The  Fifth  "Boof^  of 
 
 The  men  ex-         2.   They  of  whom  God  is  altogether  unapprehended,  are  but  few  in  number,  and 
 treamoppofye  for  grofnefs  of  wit  fuch ,  that  they  hardly  and  fcarcely  feem  to  hold  the  place  of 
 t0tr"effCaed  Humane  Being.     Thefe  wefhould  judge  to  be  of  all  others  moft  miferable,  but  that 
 Atheifm. '  '   a  wretcheder  fort  there  are,  on  whom,  whereas  nature  hath  beftowed  riper  capacity, 
 their  evil  difpofition  ferioufly  goeth  about  therewith  to  apprehend  God,  as  being  not 
 God.    Whereby  it  cometh  to  pafs,  that  of  thefe  two  forts  of  men,  both  godlefs  -, 
 the  one  having  utterly  no  knowledge  of  God,  the  otherftudy  how  toperfwade  them- 
 wiM  2.2i.    felves  that  there  is  no  fuch  thing  to  be  known.     The  Fountain  and  Well-fpring  of 
 Such  things'    which  Impiety,  is  a  refolved  purpofe  of  minde,  to  reap  in  this  Woild,  whatfenfual 
 *h7  ""'if  ""'  profit  or  pleafure  foever  the  World  yieldeth,  and  not  to  be  barred  from  any  whatfoever 
 becaufe*  their  means  available  thereunto.    And  that  this  is  the  very  radical  caufe  of  their  Atheifm, 
 ewn  wicked-  n0  man  (j  think)  will  doubt ,  which  confidereth  what  pains  they  take  to  deftroy 
 WindM^rm.  thofe  principal  Spurs  and  Motives  unto  all  Vertue,  the  Creation  of  the  World,  the 
 ȣsi  y>  i^ntx  providence  of  God,  theRefurre&ion  of  the  Dead,  the  Joys  of  theKingdom  of  Hea- 
 *^7"lAri'ii     v  ni  and  the  endlefs  pains  of  the  wicked,  yea,  above  all  things,  the  Authority  of  the 
 fc'ic  hb.6.  Scripture,  becaufe  on  thefe  Points  it  evermore  beateth,  and  the  Souls  immortality, 
 cap.  $,  which  granted,  draweth  eafily  after  it  the  reft,  as  a  voluntary  train.     Is  it  not  won- 
 
 derful, that  bafe  defires  mould  fo  extinguifh  in  men  the  fenfe  or  their  own  excellency, 
 as  to  make  them  willing  that  their  fouls  mould  be  like  to  the  fouls  of  beafts,  mortal  and 
 corruptible  with  their  bodies-,till  fome  admirable  or  unufual  accident  happen  (as  it  hath  in 
 fome)towork  the  beginning  of  a  better  alteration  in  their  mindes,  difputation  about 
 Snf»n.  terf.  9-  the  knowledge  of  God  with  fuch  kinde  of  perfons  commonly  prevaileth  little.  For  how 
 They  mrmd   ft^d  tne  brightnefs  of  Wifdom  fliine ,  where  the  windows  of  the  foul  are  of  very  fee 
 minde,  and    purpofe  dofed  '.  True  Religion  hath  many  things  in  it,  the  only  mention  whereof  galleth 
 eaft  down      anc)  troubleth  their  mindes.  Being  therefore  loth,  that  enquiry  into  fuch  matters  mould, 
 that' the"'     breed  aperfwafion  in  the  end  contrary  unto  that  they  embrace,  it  is  their  endeavor  to 
 might  not  fee  banim,asmuchasinthem  lyeth,  quite  and  clean  from  their  cogitation  whatfoever  may 
 BcaTemi!>er-uft  found  that  way.  But  it  cometh  many  times  to  pafs  (which  is  their  torment )  that  the 
 Judgmcnti.U   thing  they  fhundoth  follow  them$  truth,  as  it  were,  even  obtruding  it  felf  into  their 
 knowledge,  and  not  permitting  them  to  be  fo  ignorant  as  they  would  be.  Whereupon, 
 inafmuch  as  the  nature  of  man  is  unwilling  to  continue  doing  that  wherein  it  fhall  al- 
 waies  condemn  it  felfe,  they  continuing  ftill  obftinate,  to  follow  the  courfe  which  they 
 have  begun ,  are  driven  to  devife  all  the  fhifts  that  wit  can  invent  for  the  fmothering  of 
 this  light,  all  that  may  but  with  any  the  leaftfhew  of  poflibility  ftay  their  mindes  from 
 Hac  eft  fum-  thinking  that  true,  which  they  heartily  wifb  were  falfe ,  but  cannot  think  it  fo,  without 
 Ca^nrfSe1'  fomefcruple  and  fear  of  the  contrary.  Now  becaufe  that  judicious  learning,  for  which 
 quem  ignora-  we  commend  moft  worthily  the  ancient  Sages  of  the  World,  doth  not  in  this  cafe  fervc 
 c  w°dc  idol   c^e  tum>  tne^e  trenchermates  ( for  fuch  the  moft  of  them  be )  frame  to  themfelves  a  way 
 Vanit.  C      '  more  pleafant,  a  new  method  they  have  of  turning  things  that  are  ferious  into  mockerie, 
 a  Pet.3.a.      an  Art  of  Contradiction  by  way  of  fcorn,  a  learning  wherewith  we  were  longfithence 
 Jude,  vcrf.  18.  forewarned,  that  the  miferable  times  whereinto  we  are  fallen  mould  abound.   This  they 
 ftudy,this  they  practife,  this  they  grace  with  a  wanton  fuperfluity  of  wit,  too  much  in- 
 fulting  over  the  patience  of  more  vertuoufly  difpofed  mindes.  For  towards  thefe  fo  for- 
 lorn creatures  we  are  ( it  muft  be  confeft )  too  patient.  In  zeal  to  the  glory  of  God,  Baby- 
 Vw.  j  79.      ion  natn  exceeded  Sion.  Wewant  that  decree  otNebuchodonofor,  thefury  of  this  wick- 
 ed brood  hath  the  reins  too  much  at  liberty,  their  tongues  walk  at  large,  the  fpit  -  venom 
 of  their  poifoned  hearts  breaketh  out  to  the  annoyance  of  others,  what  their  untamed  luft 
 fuggefteth,  the  fame  their  licentious  mouths  do  every  where  fet  abroach.  With  our  con- 
 tentions their  irreligious  humor  alfo  is  much  ftrengthned.   Nothing  pleafeth  them  bet- 
 ter, than  thefe  manifold  oppofitions  about  the  Matter  of  Religion,  as  well  for  that 
 they  have  hereby  the  more  opportunity  to  learn  on  one  fide  how  another  may  be  op- 
 pugned, andfo  to  weaken  the  credit  of  all  unto  themfelves  ♦,  as  alfo  becaufe  by  this 
 hot  purfuit  of  lower  controversies  amongft  men  profeffing  Religion,  and  agreeing  in 
 the  principal  foundations  thereof,  they  conceive  hope  that  about  the  higher  principles 
 themfelves  time  will  caufe  altercation  to  grow.     For  which  purpofe,  when  they  fee 
 occasion,  they  ftick  not  fometime  in  other  mens  perfons ,   yea ,  fometime  without 
 any  vizard  at  all,  djre&ly  to  try,  what  the  moft  religious  are  able  to  fay  in  defence 
 of  the  higheft  points,  whereupon  all  Religion  dependeth.    Now  for  the  moft  part 
 
 it 
 
Ecclefiaffical  'Polity,  x„ 
 
 it  fo  falleth  ouc,  touching  things  which  generally  are  received,  that  although  in  them- 
 felves  they  be  moft  certain  h  yet  becaufe  men  prefume  them  granted  of  all     we  are. 
 hardlieft  able  to  bring  fuch  proof  of  their  certainty  as  may  fatisfie  gain-fayers    when 
 fuddenly  and  befides  expectation  they  require  the  fame  at  our  hands.     Which 'impre- 
 paration  and  unreadinefs  when  they  finde  in  us,,  they  turn  it  to  the  foothing  up  of 
 themfelves  in  that  curfed  fanfie,  whereby  they  would  fain  believe  that  the  heSty  de- 
 votion of  fuch  as  indeed  fear  God,  is  nothing  elfe  but  a  kinde  of  harmlefs  error,  bred 
 and  confirmed  in  them  by  the  Heights  of  wifer  men.     For  a  politick  ufeof  Religion 
 they  fee  there  is,  and  by  it  they  would  alfo  gather  that  Religion  it  felf  is  a  meerpo- 
 litick  device,  forged  pu^pofely  to  ferve  for  that  ufe.     Men  fearing  God,  are  thereby  a 
 great  deal  more  effectually,  then  by  Pofitive  Laws,  reftrained  from  doing  evil  -,  in  as 
 much  as  thole  Laws  have  no  farther  power  then  over  our  outward  adions  onely,  where- 
 as unto  mens  inward  cogitations,  unto  the  privy  intents  and  motions  of  their  hearts   Vos  'cde" 
 Religion  fervoth  for  a  bridle.     What  more  lavage,  wilde,  and  cruel  then  Man,  if  he'  *t£m  ^TZ, 
 fee  himfelf  able  either  by  fraud  to  over-teach ,   or  by  power  to  over-bear  the  Laws  & cogi«re 
 whereuntohefhouldbefubjea?  Wherefore  in  fo  great  boldnefs  to  offend,  itbehoveth  ^cc""eft' 
 that  the  World  mould  be  held  in  aw,  not  by  a  vain  furmife,  but  a  true  apprehenfion  of  IZJ™^ 
 fomewhat,  which  no  man  may  think  himfelf  able  to  withftand.     Tiiis  is  the  politick  ctiam  c!°nrd- 
 ufe  of  Religion.     In  which  refpecl ,  there  are  of  thefe  wife  malignants,  fome  who  have  ^'1™/?' 
 vouchfated  it  their  maivellous  favorable  countenance  and  fpeech,  very  gravely  affirm-  non  i  oflbmus. 
 ing,  That  Religion  honored,  addeth  greatness  ;  and  contemned,  bringeth  mine  unto  o^;fd,in 
 Commonweals :    That  Princes  and  States  which  will  continue,  are  above  all  things  to  Summon 
 uphold  the  reverend  regard  of  Religion,  and  to  provide  for  the  fame,  by  all  means,  in  >  rafidium  reg. 
 the  making  of  their  Laws.    But  when  they  mould  define  what  means  are  beft  for  that  "',  airS. 
 purpofe,  behold,  they  extol  the  wifdom  of  Paganifm,  they  give  it  out  asamyftical  mui™,  &  rc- 
 precept  of  great  importance,  that  Princes,  and  fuch  as  are  under  them  in  moft  autho-  liB«"oboccur- 
 rity  or  credit  with  the  people,  mould  take  all  occafions  of  rare  events,  and  from  what  Sapienitf 
 caufe  foever  the  fame  do  proceed,  yet  wreft  them  to  the  ftrengthning  of  their  Re- 
 ligion, and  not  make  it  nice  for  fo  good  apurpofe  to  ufe,  if  need  be,  plain  forgeries. 
 Thus  while  they  ftudy  to  bring  to  pafs,   that  Religion  may  feem  but  a  matter 
 made,  they  lofe  themfelves  in  the  very  maze  of  their  own  difcourfes,  as  if  Reafon 
 did  evenpurpofely  forfakethem,  who  of  purpofe  forfakeGod,  the  Author  thereof: 
 For  furely,  a  ftrange  kinde  of  madnefs  it  is ,   that  thofe  men,  who  though  they  be 
 void  of.  Piety,   yet,  becaufe  they  have  wit,  cannot  chufe  but  know,  that  treachery, 
 guile,  and  deceit,  are  things  which  may  for  a  while,  but  do  not  ufe  long  to  go  un- 
 efpied,  mould  teach,  that  the  greateft  honor  to  a  State,  is  perpetuity  h  and  grant, 
 that  alterations  in  the  Service  of  God,  for  that  they  impair  the  credit  of  Religion , 
 are  therefore  perilous  in  Commonweals,    which  have  no  continuance  longer  then 
 Religion  hath  all  reverence  done  unto  it,   and  withal  acknowledge  (for  fo  they  do) 
 that  when  people  began  to  efpie  the  falfhood  of  Oracles,    whereupon  all  Gentilifm 
 was  built ,  their  hearts  were  utterly  averted  from  it  5   and  notwithfhnding  Coun- 
 sel,  Princes,  in  foberearneft  ,  for  the  ftrengthning  of  their  States,  to  maintain  Re- 
 ligion ,  and  for  the  maintenance  of  Religion,  not  to  make  choice  of  that  which  is 
 true,    but  to  authorife  that  they  make  choice  of,   by  thofe  falfe  and  fraudulent 
 means,  which  in  the  end,  muft  needs  overthrow  it.     Such  are  thecounfels  of  men 
 godlefs,  when  they  would  mew  themfelves  politick  devifers,  able  to  create  God  in 
 Man  by  art. 
 
 3.  Wherefore  to  let  go  this  execrable  crew,  and  to  come  to  extremities  on  the  ofSuperftici- 
 contrary  hand,  two  affections  there  are,  the  forces  whereof,  as  they  bear  the  greater  or  on'an}thc 
 lefler  fway  in  mans  heart,  frame  accordingly  to  the  ftamp  and  character  of  his  Religion,  ££  nit    * 
 the  one  Zeal,  the  other  Fear.     Zeal,  unleis  it  be  rightly  guided,  when  it  endeavoreth  gp«<led  zeal, 
 moft  bufily  topkafe  God,  forceth  upon  him  thofe  unfeafonable  offices  which  pleafe  £a*7Se 
 
 f"    J°r  W^iC^  CaU*"e'  ^  t^e^  Vyk°  C^is  way  *"werve>  be  compared  with  fuch  fin-  glory, 
 cere,  found,  and  difcreet,  as  Abraham  was  in  Matter  of  Religion  5  theferviceof  the 
 one,  b  like  unto  flattery  •  the  other,  like  the  faithful  fedulity  of  friendfliip.     Zeal,  ex-  2  chron.20.7. 
 cept  it  be  ordered  aright,  when  it  bendeth  it  felf  unto  conflict  with  all  things,  either  in  £*'** <m  ch* 
 oeed,  or  but  imagined  to  be  oppofite  unto  Religion,  ufeth  the  Razor  many  times  with 
 iuch  eagernefs,  that  the  very  life  of  Religion  it  felf  is  thereby  hazarded,  through  hatred 
 
 of 
 
[%a  The  Fifth  "BooJ^  of 
 
 of  Tares,  the  Corn  in  the  Field  of  God  is  plucked  up.    So  that,  Zeal  needeth  both  ways 
 a  fober  guide.    Fear,  on  the  other  fide,  if  it  have  not  the  light  of  true  underftanding 
 concerning  God,  wherewith  to  be  moderated,  breedeth  likewife  Superftition.     It  is 
 therefore  dangerous,  that  in  things  Divine,  we  fhould  work  too  much  upon  the  fpur, 
 either  of  zeal  or  fear.     Fear  is  a  good  Solicitor  to  Devotion.    Howbeit,  fith  fear  in 
 this  kinde  doth  grow  from  an  apprehenfionnof  Deity  endued  with  irrefiftable  power 
 to  hurt,  and  is  of  all  affections  (anger  excepted)  the  unapteft  to  admit  any  conference 
 wiM.17. 11.    with  Reafon  $  for  which  caufe  the  Wife  man  doth  fay  of  Fear,  that  it  is  a  betrayer  of 
 the  forces  or  reafonable  underftanding  $  therefore,  except  men  know  beforehand  what 
 manner  of  fervice  pleafeth  God,  while  they  are  fearful,  they  try  all  things  which  fancy 
 offefeth.     Many  there  are  who  never  think  on  God,  but  when  they  are  in  extremity  of 
 fear  $  and  then  becaufe,  what  to  think,  or  what  to  do,  they  are  uncertain.,  perplexity 
 not  fuffering  them  to  be  idle,  they  think  and  do,  asitwereinaphrenfie,  they  know 
 not  what.     Superftition  neither  knoweth  the  right  kinde,  nor  obferveth  the  due  mea- 
 fure  of  actions  belonging  to  the  Service  of  God,  but  is  always  joyned  with  a  wrong 
 opinion  touching  things  Divine.    Superftition  is,  when  things  are  either  abhorred  or  ob- 
 ferved,  with  a  zealous  or  fearful,  but  erroneous  relation  to  God.     By  means  whereof, 
 the  fuperftitious  do  fometimes  ferve,  though  the  true  God,  yet  with  needlefs  offices, 
 and  defraud  him  of  duties  neceflary^  fometime  load  others  then  him  with  fuch  honors  as 
 properly  are  his.     The  one,  their  over  fight  who  mifs  in  the  choice  of  that  wherewith 
 they  are  affected  5  the  other,  theirs  who  tail  in  the  election  of  him  towards  whom  they 
 fhew  their  devotion:  This,  the  crime  of  Idolatry  •,  that,  the  fault  of  voluntary,  either 
 nicenefs  or  fuperfluity  in  Religion.     The  Chriftian  World  it  felf  being  divided  into 
 two  grand  parts,  it  appeareth  by  the  general  view  of  both,  that  with  Matter  of  Herefie 
 the  Weft  hath  been  often  and  much  troubled  -,  but  the  Eaft  part  never  quiet,  till  the 
 deluge  of  mifery,  wherein  now  they  are,  overwhelmed  them.  The  chiefeft  caufe  where- 
 of doth  feem  to  have  lien  in  the  reftlefs  wits  of  the  Grecians,  evermore  proud  of  their 
 own  curious  and  fubtile  inventions ;  which  when  at  any  time  they  had  contrived  5  the 
 great  facility  of  their  Language  ferved  them  readily  to  make  all  things  fair  and  plaufi- 
 ble  to  mens  underftanding.     Thofe  grand  Heretical  Impieties  therefore,  which  moft 
 highly  and  immediately  touched  God,  and  the  glorious  Trinity,  were  all  in  a  manner 
 the  Monfters  of  the  Eaft.     The  Weft  bred  fewer  a  great  deal,  and  thofe  commonly  of 
 a  lower  nature,  fuch  as  more  nearly  and  directly  concerned  rather  men  then  God,  the 
 Latines  being  always  to  capital  Herefies  lefs  inclined,  yet  unto  grofs  Superftition  more. 
 Mark  7.?.       Supeiftition,  fuch  as  that  of  the  Pharifees  was,  by  whom  Divine  things  indeed  were 
 lefs,  becaufe  other  things  were  more  divinely  efteemed  of,  then  Reafon  would  5  the 
 Superftition  that  rifeth  voluntarily,  and  by  degrees,  which  are  hardly  difcerned,  min- 
 gling it  felf  with  the  Rites,  even  of  very  Divine  Service,  done  to  the  onely  true  God, 
 muft  be  coniidered  of,  as  a  creeping  and  incroaching  evil  ^  an  evil,  the  firft  beginnings 
 whereof  are  commonly  harmlefs,  fo  thatit  proveth  onely  then  to  be  an  evil,  when  fome 
 farther  accident  doth  grow  unto  it,  or  it  felf  come  unto  farther  growth.     For  in  the 
 Church  of  God,  fometimes  it  cometh  to  pafs,  as  in  over-battle  grounds,  the  fertile 
 difpofition  whereof  is  good  5   yet  becaufe  it  exceedeth  due  proportion ,  it  brmgeth 
 forth  abundantly,  through  too  much  ranknefs,  things  lefs  profitable  •  whereby,  that 
 which  principally  it  fhould  yield,  being  either  prevented  in  place,  or  defrauded  of  nou- 
 rifhment,  faileth.     This  (if  fo  large  a  difcourfe  were  neceflary)  might  be  exemplified 
 even  by  heaps  of  Rites  and  Cuftoms ,  now  fuperftitious  in  the  greateft  part  of  the 
 Chriftian  World  •  which  in  their  firft  original  beginnings,  when  the  ftrength  of  vertuous, 
 devour  ,  or  charitable  affection  bloomed  them,  no  man  could  juftly  have  condemned 
 as  evil. 
 °/*-hC  erfthi-'         ^'   "^ut  n0w^oever  Superftition  doth  grow  5  that  wherein  unfounder  times  have 
 on  in  Gods'      ^one  amifs,  the  better  ages  enfuing  muft  rectifieas  they  may.     I  now  come  therefore 
 Church,  and  to  thofe accufations  brought  againftus  by  Pretenders  of  Reformation 5  the  firft  inthe 
 52     rank  whereof,  is  fuch,  That  if  fo  be  theChurch  of  England  did  at  this  day,  therewith 
 of  tiiis  Book,  as  juftly  deferve  to  be  touched  as  they  in  this  caufe  have  imagined  it  doth  5  rather  would 
 I  exhort  all  forts  to  feek  pardon,  even  with  tears,  at  the  hands  of  God,  then  meditate 
 words  of  defence  for  our  doings,  to  the  end,  that  men  might  think  favorably  of  them. 
 For  as  the  cafe  of  this  World,  efpecially  now,  doth  ftand,  what  other  ftay  or  fuccor 
 
 have 
 
Ecclefiaftical  Polity,  t  ^ 
 
 have  we  to  lean  unto ,   faving  the  teftimony  of  our  Confcience ,  and  the  comfort 
 we  take  in  this,  that  we  ferve  the  living  God  (as  near  as  our  Wits  can  reach  unto 
 the  knowledge  thereof)  even  according  to  his  own  will,  and  do  therefore  truft 
 that  his  mercy  fhall  be  our  fafeguard  againft  thofe  enraged  Powers  abroad ,  which 
 principally  in  that  refpect  are  become  our  Enemies  i    But ,  fith  no  man  can  do  ill 
 with  a  good  Confcience ,  the  confolation  which  we  herein  feem  to  finde ,  is  but  a 
 meer  deceitful  pleating  of  our  felves  in  errour,  which  at  the  length  muftneeds  turn 
 to  our  greater  grief,  if  that  which  we  do  to  pleafe  God  moll: ,  be  tor  the  manifold  de- 
 fers thereof  ofTenfive  unto  him.     For  fo  it  is  judged  ,  our  Prayers,  our  Sacraments, 
 our  Faffs ,  our  Times  and  Places  of  Publick  meeting  together  for  the  worfhip  and 
 fervice  of  God  -,  our  Marriages ,  our  Burials ,  our  Functions ,  Elections,  and  Ordina- 
 tions Ecclefiaftical ,  almoft  whatfoever  we  do  in  the  exercife  of  our  Religion  accord- 
 ing to  Laws  for  that  purpofe  eftablifhed,  all  things  are  fome  way  or  other  thought 
 faulty,  all  things  ftained  with  Superftition.     Now,  although  it  may  be  the  wifer  fort  of 
 men  are  not  greatly  moved  hereat ,  confidering  how  fubject  the  very  beft  things 
 have  been  always  unto  cavil ,  when  Wits  poflefled  either  with  difdainordiflike  there- 
 of, have  fet  them  up  as  their  mark  to  (hoot  at  :  fafe  notwithftandingit  were  not, 
 therefore  to  neglect  the  danger  which  from  hence  may  grow,  and  that  efpecially in 
 regard  of  them ,  who  defiring  to  ferve  God  as  they  ought ,  but  being  not  fo  skilful 
 as  in  every  point  to  unwinde  themfelves  where  the  fnares  of  glofing  fpeech  do  lye  to 
 intangle  them  ,  are  in  minde  not  a  little  troubled,  when  they  hear  fo  bitter  inve- 
 ftives  againft  that  which  this  Church  hath  taught  them  to  reverence  as  holy  ,  to  ap- 
 prove as  lawful,  and  to  obferve  as  behoveful,  fortheexercifeofChriftianducy.    It 
 feemeth  therefore ,  at  leaft  for  their  fakes,  very  meet,  that  fuch  as  blame  us  in  this  be- 
 half, be  directly  anfwered  ,  and  they  which  follow, us,  informed  plainly  in  the 
 Reafons  of  that  we  do.    On  both  fides,  the  end  intended  between  us,  is  to 
 have  Laws  and  Ordinances ,  fuch  as  may  rightly  ferve  to  abolifh  Superftition ,  and 
 to  eftablifh  the  fervice  of  God  with  all  things  thereunto  appertaining ,  in  fome 
 perfect  form.     There  is  an  inward  {a)  reafonable ,  and  there  is  a  (b)  folemn  out-  a  Rom.  t2.  i. 
 ward  ferviceable  Worfhip,  belonging  Unto  God.     Of  the  former  kinde  are  all  manner  of b  Luke  "■ 2'- 
 vertuous   Duties,    that  each  man  in  reafon  and  confcience  to  God- ward  oweth. 
 Solemn  and  ferviceable  Worfhip  we  nameforDiftin'ctionfake,   whatfoever  belong- 
 eth   to  the  Church   or  Publick  Society'  of  God  by  way  of  External  adorati- 
 on.   It  is  the  later  of  thefe  two,  whereupon  our  prefent queftion groweth.     A- 
 gain,  this  later  being  ordered,  partly,  and  as  touching  Principal  matters,  by 
 none  but  Precepts  Divine  only-  partly,  and  as  concerning  things  of  inferiour  re- 
 gard, by  Ordinances  as  well  Human  as  Divine,  about  the  fubftance  of  Religion, 
 wherein  Gods  only  Law  muftbekept,  there  is  here  no  controverfie  i  the  Crime  now 
 intended  againft  us  is ,  that  our  Laws  have  not  ordered  thofe  inferiour  things  as 
 behoveth ,  and  that  our  Cuftoms  are  either  Superftitious,  or  otherwifeamifs,  whether 
 we  refpect  the  exercife  of  Publick  duties  in  Religion ,  or  the  Functions  of  Perfons  autho- 
 rifed  thereunto. 
 
 5.  It  is  with  Teachers  of  Mathematical  Sciences  ufual ,  for  us  in  this  prefent  que-  Four  gen««i 
 (Hon  necefTary,  to  lay  down  firft  certain  reafonable  demands,  which  in  moft  Particulars  rr°P°fit.ions 
 following  are  to  ferve  as  Principles  whereby  to  work,  and  therefore  muft  be  before-  J5|  whES 
 hand  confidered.     The  men  whom  we  labour  to  inform  in  the  truth,  perceive  that  fo  m,y  reaf™- 
 to  proceed  is  requifite.    For  to  this  end  they  alfo  propofe ,  touching  Cuftoms  and  Jjjjjjjf" 
 Rites  indifferent,  their  general  Axioms,fome  of  them  fubject  unto  juft  Exceptions,and,  ingnurreii  of 
 as  we  think,  more  meet  by  them  to  be  farther  confidered,  thanaffented  untobyus.°:™tdhe 
 As  that,  In  outward  things  belonging  to  the  Service  of  Cod,  Reformed  churches  ought  exMxifc  of 
 by  all  means  to  fhun  conformity  with  the  Church  of  Rome-,  that,  The  firft  Reformed  true  Religion. 
 jhoitld  be  a  Pattern  whereunto  all  that  come  after ,  ought  to  conform  themfelves  »  that ,  ,  j^f/noc  °f 
 Sound  Religion  may  not  ufe  the  things ,  which  beingnot  commanded  of  God,  have  been  ei*  fafe  nor  rea- 
 ther  devifed  or  abufed  unto  Superftition,     Thefe  and  the  reft  of  the  fame  confort  we  (ohnfle!p  - 
 have  in  the  Book  going  before  examined.     O  ther  Canons  they  alledge,  and  Rules  not c  c  c  ca  c$°' 
 unworthy  of  approbation-,  as ,  That  in  all  fuch  things  the  glory  of  Gody  and  the  edi- 
 fication or  ghoflly  good  of  his  People  muft  be  (ought  h  that  nothing  fhould  be  undecentlf 
 *r  morderly  done.    But  forafmuch  as  all  the  difficulty  is,  in  difcerning  what  things  do 
 
 Y  glorifie 
 
ufi  The  Fifth  "BooJ^  of 
 
 glorifie  God,  and  edifie  his  Church  ,  what  not  5  when  we  fhould  think  them  decent 
 and  fit ,  when  otherwife :  becaufe  thefe  Rules  beins*  too  general,  come  not  near  enough 
 unto  the  matter  which  we  have  in  hand;  and  the  former  Principles  being  nearer  the 
 purpofe,  are  too  far  from  Truth;  we  muftpropofe  unto  all  men  certain  Petitions  inci- 
 dent and  very  material  in  Caufes  of  this  nature,  fuchasnoman  of  moderate  judgment 
 hath  caufe  to  think  unjuft  or  unreafonable. 
 TheFrftPro-  6.  The  firft  thing  therefore  which  is  of  .force  to  caufe  Approbation  with  good 
 pdition,       confcience  towards  fuch  Cuftorns  or  Rites,  as  publickly  are eftablifhed ,  is,  when 
 
 ;ap- 
 ignc 
 
 ju'ign-^nt ,     there  arifeth  from  the  due  confederation  of  thofe  Cuftoms  and  Rites  in  themfelves  3j 
 wh«thing\    parent  reafon,  although  not  alwayes  to  prove  them  better  than  any  other  that  migf 
 ""  farte""    poffibly  bedevifed,  (for  who  did  ever  require  this  in  man's  Ordinances?)  yet  corn- 
 outward  pub-  petent  to  fhew  their  conveniency  and  fitnefs ,  in  regard  of  the  ufe  for  which  they 
 lickordering  ihould  ferve.     Now  touching  the  nature  of  religious  Services ,  and  the  manner  of  their 
 fairs.1"  '  A    ^ue  performance,  thus  much  generally  we  know  to  be  moft  clear ,  that  whereas  the 
 greatnefs  and  dignity  of  all  manner  of  Actions  is  meafured  by  the  worthinefs  of  the 
 Subject  from  which  they  proceed ,  and  of  the  Objeft  whereabout  they  are  converfant, 
 we  muft  of  neceflity  in  both  refpects  acknowledge,  that  this  prefent  World  affordeth 
 not  any  thing  comparable  unto  the  publick  Duties  of  Religion.     For  if  the  beft 
 things  have  the  perrecteft  and  beft  operations ;  it  will  follow,  that  feeing  Man  is  the 
 vvorthieft  Creature  upon  earth ,  and  every  Society  of  Men  more  worthy  than  any 
 Man;  and  of  Societies  that  moft  excellent  which  we  call  the  Church ;  therecanbe 
 in  this  World  no  work  performed  equal  to  the  exercifeof  true  Religion,  the  proper 
 operation  of  the  Church  of  God.     Again ,  forafmuch  as  Religion  worketh  upon  him, 
 who  in  Majefty  and  Power  is  ^infinite ,  as  we  ought  we  account  not  of  it ,  unlefs  we 
 John  4. 54.     efteem   it  even   according  1 to  that  very  height  of  Excellency  which  our  hearts 
 tChron"?.  conceive,   when  Divine  iuolimity  it  felf  is  rightly  confidered.    In  the  powers  and 
 i-  faculties  of  our  Souls  God  requireth  the  uttermoft  which  our  unfeigned  affection 
 
 towards  him  is  able  to  yield:  So  that  if  we  affect  him  not  fair  above  and  before 
 all  things,   our  Religion  ruth  not  that  inward  perfection  which  it  fhould  have,  nei- 
 ther do  we  indeed  worfhip  nun  as  our  God.     That  which  inwardly  each  man  fhould 
 be,  the  Church  outwardly  ought  to  teftifie.     And  therefore  the  Duties  of  our  Reli- 
 gion which  are  feen ,  muft  be  fuch  as  that  affection  which  is  unfeen  ought  to  be. 
 Signs   muft  refemble  the  Things  they  fignifie.     IfReligion  bear  the  greateft  fway  in 
 our  Hearts ,  our  outward  religious  Duties  muft  fhew  it  as  farr  as  the  Church  hath  out- 
 ward Ability.     Duties  of  Religion,  performed  by  whole  Societies  of  men,  ought  to 
 aChron.  2.s.  have  in  them  ,  according  to  our  power ,  afenfible  Excellency ,  correfpondent  to  the 
 Majefty  of  Him  whom  we  worfhip.     Yea,  then  are  the  publick  Duties  of  Religion  beft 
 'EtttwM^     ordered,  when  the  Militant  Church  doth  refemble  by  fenfible  means ,  as  it  may  in 
 !u  "ri^Gcr?  *"ucn  ca*"es  s  tnat  hidden  Dignity  and  Glory  wherewith  the  Church  Triumphant  in 
 ni.^irw    Heaven  is  beautified.     Howbeit,  even  as  the  very  heat  of  theSunit  felf,  which  is 
 hwyK-p'w.   t|ie  iife  0f  the  whole  World ,  was  to  the  people  of  God  in  the  Defert  a  grieVous  an- 
 DomiiiUn     noyance,  for  eafe  whereof  his  extraordinary  Providence  ordained  a  Cloudy  Pillar 
 Ecciefiaeflj     to  over-fhadow  them  :  So  things  of  general  ufe  and  benefit  ( for  in  this  world ,  What 
 fftl^ieocl-  "  f°  Perfe<^?  that  no  Inconvenience  doth  ever  follow  it  i  )  maybyfome  accident  be 
 !< ilium,  Am-   incommodious  to  a  few.    In  which  cafe,  for  fuch  private  Evils ,  remedies  thereare 
 tc?1" ny:     ^  ^e  condition ,  though  publick  Ordinances  wherein  the  Common  good  is  re- 
 Ivir in tc"ris  fyected,  be  not  ftirred.     Let  our  firft  Demand  be  therefore,  That  in  the  Exter- 
 ytr*  ropipr    nal  Form  of  Religion  fuch  things  as  are  apparently,  or  can  be  fufficiently  proved 
 Aj^Epift.    effectual  and  generally  fit  to.fet forward  Godlinefs,  either  as  betokening  the  great- 
 iib.  6.  nefs  of  God  ,   or  as  befeeming  the  Dignity  of  Religion ,  or  as  concurring  with 
 
 Celeftial  Impreffions  in  the  mindes  of  men  ,  may  be  reverently  thought  of;  fome 
 tew,  rare,  cafualj  and  tollerable,  or  otherwife 'cmable  Inconveniences  notwithstan- 
 ding. 
 ThcSJconij         7.  Neither  may  we  in  this  Cafe  lightly  efteem  what  hath  been  allowed  as  fit  in 
 
 lVopcfnion. 
 
 :  young, 
 
 they  were  ftneken  in  years.    And  therefore  of  fuch  it  is  rightly  faid,  That  the  ripe- 
 
 nefs 
 
Ecclefiatticdl  Tolity,  Uy 
 
 nefs  of  Underftandingis^j!  Hair,  and  their  Vertues  old  Age.     But  becaufe  Wif-  wirj0m4.9. 
 dom  and  Youth  are  feldom  joyned  in  one,  and  the  ordinary  courfe  or  the  World 
 is  more  according  to  ffob's  Obfervation ,  who  giveth  men  advice  to  feek  Wifdom  t  k 
 amongfl  the  Am ient ,  and  in  the  length  of  Dayes  Underftanding  ;    therefore  if  the 
 Companfon  do  ftand  between  Man  and  Man,  which  fhall  hearken  unto  other,  fith. 
 the  Aged  for  the  moft  part  are  beft  experienced ,  leaft  fubjecl:  to  rafh  and  unadvifed 
 Paffions  ;  it  hath  been  ever  judged  reafonable ,  That  their  Sentence  in  matter  of  Coun- 
 fel  fhould  be  better  trufted ,  and  more  relyed  upon  than  other  mens.     Thegood- 
 nefs  of  God  having  furnifhed  men  with  two  chief  Inftruments,  both  neceflary  for 
 .this  life ,  Hands  to  execute,  and  a  Mind  to  devife  great  things  5  the  one  is  not  profi- 
 table longer  than  the  vigour  of  Youth  doth  ftrengthen  it  5  nor  the  other  greatly,  till 
 Age  and  Experience  have  brought  it  to  Perfection.    In  whom  therefore  Time  hath  not 
 perfected  Knowledge ,  fuch  muft  be  contented  to  follow  them  in  whom  it  hath.    For 
 this  Caufe  none  is  more  attentively  heard,  than  they  whofe  Speeches  are,  as  Davids 
 were,  /  have  been  Toting  ,  and  now  am  Old ,  much  I  have  feen  and  obferved  in  the 
 World.     Sharp  and   fubtile  difcourfes  of  Wit  procure  many  times  very  great  ap- 
 plaufe;  but  being  laid  in  the  Ballance  with  that  which  the  habit  of  found  Experience 
 plainly  delivereth,   they  are  over-weighed.     God  may  endue  Men  extraordinarily 
 with  Underftanding  as  it  pleafeth  him  :  But  let  no  Manprefuming  thereupon  neg- 
 lect the  Inftru&ions,  or  defpife  the  Ordinances  of  his  Elders,  fith  he,  whofe  gift  Wif- 
 dom is,  hath  faid,  Ask  thy  Father,  and  he  will  jhew  thee;  thine  Antients  ,  and  they  Deut.  32.7, 
 full  tell  thee.    It  is  therefore  the  Voyce  both  of  God  and  Nature,  not  of  Learning 
 only,  that,  efpecially  in  matters   of  Action  and  Policy,  The  [entences  and  judge-  Arirt  Eth.s. 
 ments  of  Men  experienced ',  aged  and 'wife ,  yea  though  they  (peak  without  any  proof  or  de-  cap.  n., 
 ?/ionflration ,  are  no  lefs  to  be  hear kned unto ,  than  as  being  Demonflrations  in  themfelves, 
 becaufe  fuch  Mens  long  obfervation  is  as  an  Eye,  wherewith  they  pre fently  and  plainly 
 behold  thofc  Principles  which  fway  over  all  Actions.     Whereby  we  are  taught  both 
 the  Caufe  wherefore  Wife-mens  Judgments  mould  be  credited ,  and  the  Mean  how 
 to  ufe  their  Judgments  to  the  increafe  of  our  own  Wifdom.     That  which  fhew- 
 eth  them  to  be  Wife  ,  is,  the  gathering  of  Principles  out  of  their  own  particular  Ex- 
 periments.    And  the  framing  of  our  particular  Experiments  according  to  the  Rule 
 of  their  Principles ,  mall  make  us  fuch  as  they  are.  If  therefore ,  even  at  the  firft, 
 fo  great  account  mould  be  made  of  Wife  mens  Counfels  touching  things  that  are 
 Publickly  done-,  as  time  fhall  add  thereunto  continuance  and  approbation  of  fuc- 
 ceeding  Ages ,  their  Credit  and  Authority  muft  needs  be  greater.     They  which  do  no- 
 thing but  that  which  men  of  Account  did  before  them,  are,  although  they  do  amifs5  yet a  n?j s  Tc'^  ** 
 the  lefs  faulty  ,  becaufe  they  are  not  the  Authors  of  harm.    And  doing  well,  their  SS'ifi?" 
 A&ions  are  freed  from  prejudice  and  novelty.     To  the  beft  andwifeft,  while  they  Phjio. 
 live,  the  World  is  continually  a  froward  Oppofite,  a  curious  Obferver  of  their  Defe&s  lii7a^^- 
 and  Imperfections;-  their  Vertues,  it  afterwards  as  much  admireth.     And  for  this  caufe  T&L  mmwo, 
 many  times  that  which  moft  deferveth  approbation,  would  hardly  be  abletofinde  nVj-Syntf. 
 favour ,  if  they  which  propofe  it ,  were  not  content  to  profefs  themfelves  therein  aJ^*v°^. 
 Scholars  and  Followers  of  the  Antients.     For  the  World  will  not  endure  to  hear  that  ™  ^  tctW 
 we  are  wifer  than  any  have  been  which  went  before.     In  which  confederation  there  q^^'nT" 
 is  caufe  why  we  fhould  be  flow  and  unwilling  to  change,  without  very  urgent  ne-  ;,2b„x. 
 ceffity,  the  antient  Ordinances,  Rites,  and  long  approved  Cuftoms  of  our  ve-  b'iociA-'h;d* 
 nerable  Predeceffors.     The  love  of  things  Aneient  doth  argue  (J?)  ftayednefs;  but  levity  iTri/'Tr'as. 
 and  want  of  Experience  maketh  apt  unto  Innovations.     That  which  Wifdom  did  6.-,1a-  nuvh 
 firft  begin ,  and  hath  been  with  Good  men  long  continued ,  challengeth  allowance  **  YJU: '™}j~ 
 of  them  that  fucceed,  although  it  plead  for  it  felf  nothing.     That  which  is  new,  \i^^m'2^t. 
 it  promife  not  much,  doth  fear  Condemnation  before  Tryal,  till  Tryal,  no  man  doth  &nt*vrwi£t 
 acquit  or  truft  it,  what  good  foever  it  pretend  and  promife.     So  that  in  this  kinde,  ™J^lfJ$' 
 there  are  few  things  known  to  be  Good,  till  fuch  time  as  they  grow  to  be  Antient.  m&, 
 The  vain  pretence  of  thofe  glorious  Names ,  where  they  could  not  be  with  any  truth  ,  'f^Vjf' 
 neither  in  reafon  ought  to  have  been  fo  much  alledged ,  hath  wrought  fuch  a  prejudice  £^v»  S- 
 againft  them  in  theraindesof  the  Common  fort ,  as  if  they  had  utterly  no  force  at  all;  x^'7)  J»  <?'J" 
 whereas  ('efpecially  for  thefe  Obfervances  which  concern  our  prefent  Queftion )  An-  g" ^.'sank 
 tiquity ,  Cuftom ,  and  Confent  in  the  Church  of  God ,  making  with  that  which  cap.  7. 
 
 Y  2  Law 
 
i$8  The  Fifth  (Boo{  of 
 
 ,o:>hwA,&i  Law  doth  eftablifn,  are  themfelves  moft  fufficient  reafons  to  uphold  the  fame,  unlefs 
 tJvm'w%<.-  fome  notable  publick  inconvenience  inforce  the  contrary.  For  a  fmall  thing  in  the 
 y.-w.  Aiift.  eye  of  Law  is  as  nothing.  We  are  therefore  bold  to  make  our  fecond  Petition  this 
 Mthr  ''"u\\l  That  in  things,  the  fitnefs  whereof  is  not  of  it  felf  apparent,  nor  eafie  to  be  made 
 fere  ratio  ha-  fnfficiently  manifeft  unto  all ,  yet  the  Judgment  of  Antiquity  concurring  with  that 
 berifotet.  which  is  received ,  may  induce  them  to  think  it  not  unfit,  who  are  not  able  to  alledge 
 jSd!ln  reb.C  any  known  weighty  Inconvenience  which  it  hath ,  or  to  take  any  ftrong  Exception 
 cxig  cip.io.    againftit. 
 
 The  Third         &*  AU  things  cannot  be  of  antient  continuance ,  which  are  expedient  and  need- 
 l'ropofition.     ful  for  the  ordering  of  Spiritual  Affairs:  but  the  Church  being  a  Body  which  dieth 
 not,  hath  always  power,  as  occafion  requireth,  no  lefs  to  ordain  that  which  never 
 was,  than  to  ratifie  what  hath  been  before.     To  prefcribe  the  Order  of  doing  in  all 
 'h  ukvq&t-    Things,  is  a  peculiar  Prerogative  which  Wifdom  hath,  as  a  Queen  or  foveraign  Corn- 
 ea cjsuj  I""  mandrefs  over  other  Vertues.     This  in  every  feveral  Man's  Actions  of  Common  Life 
 %i(  T:!.-: .      appertained  unto  Morall ;  in  Publick  and  Politick  fecular  Affairs  unto  C/W  Wifdom. 
 ph1io.p3g.35.  jn  j-j,g  manner,  t0  rjevife  any  certain  Form  for  the  outward  Adminiftration  of  Pub- 
 lick Duties  in  the  Service  of  God ,  or  Things  belonging  thereunto ,  and  to  find  out  the 
 moft  convenient  for  that  ufe ,  is  a  point  of  Wifdom  Ecclefiaftical.     It  is  not  for  a 
 Man,  which  doth  know,  or  fhould  know  what  Order  is ,  and  what  Peaceable  Govern- 
 T.c.  lib.  3.      ment  requireth,  to  ask,  Why  we  jliould  hang  our  judgment  upon  the  Churches  Sleeve, 
 and,  why  in  Matters  of  Order,  mere  than  in  Matters  of  Dotfrine.  The  Church  hath  Autho- 
 rity to  Eftablifh  T  hat  for  an  Order  at  one  time ,  which  at  another  time  it  may  Abolifh, 
 and  in  both  do  well :  But,  That  which  in  Doctrine  the  Church  doth  now  deliver  right- 
 ly as  a  Truth,  no  Man  will  lay  that  it  may  hereafter  recall,  and  as  rightly  avouch  the 
 contrary.     Laws  touching  Matter  of  Order  are  changeable ,  by  the  Power  of  the 
 Church-  Articles  concerning  Doctrine,  not  fo.     We  read  often  in  the  Writings  of 
 Catholick  and  Holy  men  touching  Matters  of  Doctrine ,  this  we  believe,  This  we  hold, 
 This  the  Prophets  and Evangelifls  have  declared,  This  the  Apoflles  have  delivered,  This 
 Martyrs  have  fealed  with  their  Blood,  and  confejfed  in  the  midflof  Torments ,  to  This 
 We  cleave,  as  to  the  Anchor  of  Our  Souls ;  again/1 This,  though  an  Angel from  Heaven 
 (Iwuld  Preach  unto  us ,  We  would  not  believe.    But,  did  we  ever  in  any  of  Them  read 
 touching  Matters  of  mere  Comelinefs,  Order,  and  Decency,  neither  Commanded  nor 
 Prohibited   by  any  Prophet,  any  Evangelift,  any  Apoftle,  Although  the  Church 
 wherein  we  live  do  ordain  them  to  be  kept,  although  they  be  never  fo  generally  obferved, 
 though  all  the  Churches  in  the  World  fhould  Command  them  ,  though  Angels  from  Hea- 
 ven jhould  require  our  Subjection  thereunto ,  I  would  hold  him  accurfed  that  doth  obey  ? 
 Be  it  in  Matter  of  the  one  kind  or  of  the  other,  what  Scripture  doth  plainly  deli- 
 ver ,  to  that  the  Firft  place  both  of  Credit  and  Obedience  is  due-  The  Next  whereunto 
 is,  whatfoever  any  Man  can  neceflarily  conclude  by  Force  of  Reafon  •,  After  Thefe3the 
 Voyce  of  the  Church  fucceedeth.     That  which  the  Church  by  her  Ecclefiaftical  Au- 
 thority (hall  probably  think  and  define  to  be  True  or  Good,  muft  incongruity  of  Rea- 
 fon over-rule  all  other  Inferiour  Judgements  whatfoever.     To  them  which  ask ,  Why 
 we  thus  hang  our  Judgment  on  the  Churches  Sleeve,  I  anfwerwith  Solomon,  Becaufe 
 a  Ecdcf.  4«  9.  (a)  Two  are  belter  than  One.     Tea  Simply  (  faith  (b)  Bafil)  andUniverfally,  whether  it  be 
 fi^c^Q^,'   m  Works  of  Nature,  or  of  Voluntary  Choice  andCounfcl ,  I  fee  not  any  thing  done  as  it 
 eontrt.rurpis  flwuld  be  ,  if  it  be  wrought  by  an  Agent  fmgling  it  felf  from  Con  forts.     The  Jews  have 
 eft  omnis  pars  a  Sentence  of  good  advice,   (c)  Take  ndt  upon  Thee  to  be  a  Judge  alone ,  thereisnofole 
 noncongru-    $udge  but  One  only',  Say  not  to  Others,  Receive  my  Sentence,  when  their  Authority  is 
 eis  above  thine.     The  bare  confent  of  the  whole  Church  mould  it  felf  in  Thefe  things 
 
 cap/pac!  m  ^°P  t'ieu'  Mouths,  who  living  under  it,  dare  prefume  to  bark  againft  it.     There  is  (  faith 
 d  cjffian  rie     (d)  Caffianu-s  )  no  Place  of  Audience  left  for  them ,  by  whom  obedience  is  not  yielded  to  that 
 in«rn.  1. 2.    wf,ich  all  have  agreed  upon.     Might  we  not  think  it  more  than  wonderful,  that  Na- 
 ture mould  in  all  Communities  appoint  a  Predominant  Judgment  to  fway  and  over- 
 rule in  fo  many  things  -,  or  that  God  himfelf  mould  allow  fo  much  Authority  and 
 Power  unto  every  Poor  Family,  for  the  ordering  of  All  which  are  in  it;  and  the  City 
 of  the  Living  God,  which  is  his  Church,  be  able  neither  to  Command,  nor  yet  to 
 '  Forbid  any  thing ,  which  the  Meaneft  mall  in  that  refped,  and  forherfole  Authorities 
 fake  be  bound  to  obey?  We  cannot  hide  or  diflemble  that  Evil,  the  grievous  incon- 
 venience 
 
Ecclefiaslical  TPolity. '  i  ^ 
 
 venience  whereof  we  feel.  Our  diflike  of  them ,  by  whom  too  much  hererofore 
 hath  been  attributed  unto  the  Charch,  .is  grown  to  an  Error  on  the  contrary  hand-, 
 fo  that  now  from  the  Church  of  God  too  much  is  derogated.  By  which  removal  of 
 one  Extremity  with  another,  the  World  feeking  to  procure  a  Remedy,  hath  purchafed 
 ameer  Exchange  of  the  Evil  which  before  was  felt.  Suppofewe,  that  the  Sacred 
 Word  of  God  can  at  their  hands  receive  due  honour,  by  whofe  Incitement  the  Holy 
 Ordinances  of  the  Church  endure  every  where  open  contempt  <  No,  it  is  not  poffible 
 thev  fhould  obferve  as,  they  ought  the  One,  who  from  the  Otherwithdrawunnecef- 
 fanly  their  Own,  or' their  Brethrens  Obedience.  \  Surely  the  Church  ofGod  in  this 
 Bufinefs  is  neither  of  Capacity,  Itruft,  fo  weak-,  nor  founftrengthened,  I  know,  with 
 Authority  from  Abovesbut  that  her  Laws  may  exact  Obedience  at  the  hands  of  her  own 
 Children,  and  injoyn Gain-fayers  filence,  giving  them  roundly  to  underftand ,  That 
 where  our  Duty  is  Submiffion,  weak  Oppositions  betoken  Pride.  We  therefore  crave, 
 Thirdly,  to  have  it  granted ,  That  where  neither  the  Evidenceof  any  Law  Divine,  nor 
 the  Strength  of  any  Invincible  Argument  otherwife  found  out  by  the  Light  of  Reafon, 
 nor  any  Notable  Publick  Inconvenience  doth  make  againft  that  which  our  own  Laws 
 Ecclefiaftical  have ,  although  but  Newly  inftituted ,  for  the  Ordering  of  thefe  Affairs, 
 the  very  Authority  of  the  Church  it  felf,  at  the  leaft  in  fuch  Cafes ,  may  give  fo  much 
 Credit  to  her  own  Laws ,  as  to  make  their  Sentence  touching  Fitnefs  and  Conveni- 
 ency,  weightier  than  any  bare  or  naked  Conceit  to  the  contrary-,  efpeciallyinthem, 
 who  can  owe  no  lefs  than  Childe- like  obedience  to  her  that  hath  more  than  Motherly 
 
 Power.  Jhe  Fourth 
 
 9.  There  are  Antient  Ordinances ,  Laws  (which  on  all  fides  are  allowed  to  be  ProPolinon5 
 Juft  and  Good  ,  yea  Divine  and  Apoftolick  Conftitutions)  which  the  Church,  it  may 
 be,  doth  not  always  keep,  nor  always  juftly  deferve  blame  in  that  refpect.     For  in 
 Evils  that  cannot  !be  removed .  without  the  manifeft  danger  of  Greater  to  fucceedin 
 their  rooms;  Wifdom  (  of  neceffity)  muft  give  place  to  Neceffity.     All  it  can  do 
 in  thofe  Cafes,  is,  to  devife,  how  that,  which  muft  be  endured ,  may  be  mitigated, 
 and  the  Inconveniences  thereof  countervailed  as  neer  as  may  be  -,  that  when  the 
 Beft  things  are  not  poffible ,  the  beft  may  be  made  of  Thofe  that  are.     Nature,  than 
 which  there  is  nothing  more  conftant,  nothing  more  uniform  in  all  her  ways ,  doth  Numb.22.28. 
 notwithftanding  ftay  her  Hand,  yea,  and  change  her  Courfe ,  when  That,  which  God 
 by  Creation  did  command,  he  doth  at  any  time  by  Neceffity  countermand.    It  hath 
 therefore  pleafed  himfelf  fometime  to  unloofe  the  very  Tongues  even  of  Dumb 
 Creatures,,  and  to  teach  them  to  plead  This  in  their  Own  Defence,  left  the  Cruelty  of 
 Man  fhould  perfift  to  afflict  them  for  not  keeping  their  wonted  Courfe,  whenfome 
 invincible  Impediment  hath  hindred.     If  we  leave  Nature,  and  look  into  Art ,  the 
 Work-man  hath  in  his  Heart  a  Purpofe ,  he  carrieth  in  mind  the  whole  Form  which  his 
 Work  fhould  have$  there  wanteth  not  him  Skill  and  Defire  to  bring  his  Labour  to 
 the  beft  effect  ,only  the  Matter  which  he  hath  to  work  on  is  unframable.  This  Neceffity 
 excufeth  him^  fo  that  nothing  is  derogated  from  his  Credit,  although  much  of  his 
 Work's  perfection  be  found  wanting.    Touching  Actions  of  Common  Life,  there  is  not 
 any  Defence  more  favourably  heard  than  theirs ,  whoalledgefincerelyforthemfelves, 
 That  they  did  as  Neceffity  conftrained  them.     For  when  the  Mind  is  rightly  ordered 
 and  affected  as  it  fhould  be ,  in  cafe  fome  external  Impediment  croffing  weli-advifed 
 Defires,  fnall  potently  draw  Men  to  leave  what  they  principally  wifh,  andtoxakea 
 Courfe  which  they  would  not,  if  their  Choyce  were  free-.  whatNeceffityforceth  Men  Nece(riras> 
 unto,  the  lame  in  This  Cafe  it  maintained! ,  as  long  as  nothing  is  committed  fim-.git,dcfcndic. 
 ply  in  it  felf  evil,  nothing  abfolutely  finhil  or  wicked,  nothing  repugnant  to  that  sencc.Con. 
 Immutable  Law ,  whereby,  whatfoever  is  condemned  as  Evil ,  can  never  any  way  be  trov*  ' .' a 
 made  Good.     The  cafting  away  of  Things  profitable  for  the  fuftenance  of  Man's  Life, 
 is  an  unthankful  Abufe  of  the  Fruits  of  God's  good  Providence  towards  Mankind,  a  3527. 38. 
 Which  Confideration  ,  for  all  that ,  did  not  hinder  Saint  Paul  from  throwing  Corn  into 
 the  Sea,  when  cars  of  faving  Mens  Lives  mad e it neceffary,  toloofe  thatwhiclrelfe 
 had  been  better  faved.    Neither  was  this  to  do  Evil,  to  the  end  that  Good  might  come 
 of  it-,  For  of  Two  fuch  Evils,being  not  both  evitable,the  choyce  of  the  Lefs  is  not  Evil. 
 And  Evils  muft  be  in  our  conftructions  judged  inevitable,  if  there  be  no  apparent  or- 
 dinary way  to  avoid  theoij  Becaufe,  where  Counfel  and  Advice  bear  rule,  of  God's  ex- 
 traordinary 
 
I+o  The  Fifth  "Book^of 
 
 traordinary  Power ,  withouc  extraordinary  Warrant,  we  cannot  prefume.  In  Civil  Af- 
 fairs ,  to  declare  what  fway  Neceffity  hath  ever  been  accuftomed  to  bear ,  were  labour 
 infinite.    The  Laws  of  all  States  and  Kingdoms  in  the  World  have  fcarcely  of  any  thing 
 more  common  ufe  :  Should  then  only  the  Church  mew  it  (elf  inhuman  and  ftern,  ab- 
 folutely  urging  a  rigorous  obfervation  of  Spiritual  Ordinances,  without  relaxation  or 
 exception,  what  Neceffity  foever  happen  ?  We  know  the  contrary  Pradife  to  have 
 Luke  6. 4.      been  commended  by  him ,  upon  the  warrant  ofwhofe  Judgement  the  Church,  moil  of 
 all  delighted  with  merciful  and  moderate  courfes,  doth  the  oftner  condefcend  urtto  like 
 equity,  permitting  in  cafes  of  Neceffity  that,  which  otherwife  it  difalloweth  andfbrbid- 
 deth.     Cafes  of  Neceffity  being  fometime  but  urgent,  fometime  extream,  theconfide- 
 Caua  necefli-  ration  of  Publick  Utility  is  with  very  good  advice  judged  at  the  leaft  equivalent  with  the 
 Mtisfcmilita-  ea^er  kincie  of  Neceffity.     Now  that  which  caufeth  numbers  to  ftormagainft  fomene- 
 WnturinjV    cefTary  tolerations,  which  they  ifcould  rather  let  pafs  with  filence,  considering  that  in 
 re.  Ab  panor.  p0iity }  as  wen  Ecclefiaftical  as  Civil,  there  are  and  will  be  always  Evils,  which  no  art  of 
 M.Ci5UdeUReb!  man  can  cure ,  breaches  and  leaks  moe  than  man's  wit  hath  hand  s  to  flop  -,  that  which 
 Ealef.  non      maketh  odious  unto  them  many  things,  wherein  notwithstanding  the  truth  is,  that  veiy 
 allcn'  juft  regard  hath  been  had  of  the  Publick  good  ;  that  which  in  a  great  part  of  the  weigh- 
 
 tieft  Caufes  belonging  to  this  prefent  Controverfie,  hath  infnared  the  Judgments  both 
 of  fundry  good,  andoffome  well  learned  men,  is  the  manifeft  truth  of  certain  general 
 Principles ,  whereupon  the  Ordinances  that  ferve  for  ufual  practife  in  the  Church  of 
 God  are  grounded.  Which  Principles  men  knowing  to  be  moft  found,  and  that  the  or- 
 dinary praclife  accordingly  framed  is  good,  whatfoever  is  over  and  befides  that  ordina- 
 ry ,  the  fame  they  judge  repugnant  fO  thofe  true  Principles.  The  caufe  of  which  Error 
 is  Ignorance,  what  reftraints  and  limitations  all  fuch  Principles  have,  in  regard  of  fo  ma- 
 'ipTolfriel  nifold  varieties,  as  the  matter  whereunto  they  are  applyable,  doth  commonly  afford. 
 Itl^l^h  Thefe  varieties  are  not  known  but  by  much  experience ,  from  whence  to  draw  the  true 
 rahuv  v.vid-  bounds  of  all  Principles ,  to  difcern  how  farr  forth  they  take  effedt,  to  fee  where  and  why 
 •njci  iiriv .  U  .  ^  apprehend  by  what  degrees  and  means  they  lead  to  the  pra&ife  of  things 
 «'>,&,««',  in  fhow,  though  not  indeed  repugnant  and  contrary  one  to  another ,  requueth  more 
 fd  35j  j*  y<}.V  marpnefs  of  Wit ,  more  intricate  circuitions  of  Difcourfe  ,  more  induftry  and  depth  of 
 "'HT.ttW  Judgment,  than  common  Ability  doth  yield.  So  that  general  Rules,  til  their  limits  be 
 Eth.i.  i.e.?.  fully  known,  (  efpecially  in  matter  of  Publick  and  Ecclefiaftical  affairs)  are,  by  reafon 
 of  the  manifold  fecret  Exceptions  which  lye  hidden  in  them,no  other  to  the  eye  of  man's 
 underfhnding ,  than  Cloudy  mifts  caft  before  the  eye  of  Common  fenfe.  They  that 
 walk  in  darknefs  know  not  whither  they  go.  And  even  as  little  is  their  certainty,  whofe 
 opinions  Generalities  only  do  guide.  With  grofs  and  popular  Capacities  nothing  doth 
 more  prevail,  than  unlimited  Generalities ,  becaufe  of  their  plainnefs  at  the  firft  fight; 
 nothing  lefs  with  men  of  Exacl  Judgment,  becaufe  fuch  Rules  are  not  fafe  tobetrufted 
 over-farr.  General  Laws  are  like  general  Rules  of  Phyfick,  according  whereunto,  as 
 no  Wife  man  will  defire  himfelf  to  be  cured,  if  there  be  joyned  with  his  Difeafefome 
 fpecial  Accident ,  in  regard  whereof  that  whereby  others  in  the  fame  Infirmity,  but 
 without  the  like  Accident,  recover  health,  would  be  to  him  either  hurtful,  or  at  the  leaft 
 unprofitable :  So  we  muft  not,  under  a  colourable  commendation  of  holy  Ordinances  in 
 the  Church,  and  of  reafonable  caufes  whereupon  they  have  been  grounded  for  the 
 Common  good  ,  imagine  that  all  men's  cafes  ought  to  have  one  meafure.  Not  with- 
 out lingular  wifdom  therefore  it  hath  been  provided ,  That  as  the  ordinary  courfe  of 
 Common  affairs  is  difpofed  of  by  General  Laws,  folikewife  mens  rarer  incident  Ne- 
 ceffities  and  utilities  mould  be  with  fpecial  equity  confidered.  From  hence  it  is, 
 that  fo  many  Priviledges .,  Immunities,  Exceptions,  and  Difpenfations  have  been 
 always  with  great  equity  and  reafon  granted ,  not  to  turn  the  edge  of  Juftice ,  nor 
 to  make  void  at  certain  times ,  and  in  certain  men ,  through  meer  voluntary  grace 
 or  benevolence,  that  which  continually  and-univerfally  fhould  be  of  force  (asfome 
 men  underfhnd  it)  but  in  very  truth  to  pra&ife  General  Laws  according  to  their  right 
 meaning.  We  fee  in  Contracts,  and  other  dealings  which  daily  pafs  between  man  and 
 man,  that,  to  the  utter  undoing  of  fome,  many  things  by  ftri&nefs  of  Law  may  be  done, 
 which  equity  and  honeft  meaning  forbiddeth.  Not  that  the  Law  is  un juft,  but  un- 
 perfeft  •,  nor  Equity  againft ,  but  above  the  Law5  binding  mens  Conferences  in  things 
 which  Law  cannot  reach  unto.    Will  any  man  fay,  That  the  vertue  of  priv?  ;e  Equity  is 
 
 oppofice 
 
EcckJtaBical  polity.  j^j 
 
 eppofite  and  repugnant  to  that  Law ,  the  filence  whereof  it  fupplieth  in  all  fuch 
 private  Dealings  No  more  is  publick  Equity  againft  the  Law  of  publick 
 Affaires;  albeit  the  one  permit  unto  fome,  in  fpecial  Confederations  ,  that 
 which  the  other,  agreeably  with  general  Rules  of  Juftice,  doth  in  general  fort 
 forbid.  For,  fith  all  good  Laws  are  the  Voyces  of  right  Reafon  ,  which  is  t] 
 Inftrument  wherewith  God  will  have  the  World  guided-,  and  impoflible  it  is,  that 
 Right  mould  withftand  Right;  it  muff  follow ,  that  Principles  and  Rules,  of  Juftice, 
 be  they  never  fo  generally  uttered,  do  no  lefs  efTe&ually  intend,  then  if  they  djd 
 plainly  exprefs  an  Exception  of  all  Particulars,  wherein  their  literal  Pia&ife  might 
 any  way  prejudice  Equity,  And  becaufe  it  is  natural  unto  all  men  to  wi/h  their  own 
 extraordinary  Benefit ,  when  they  think  they  have reafonable Inducements  fo  to  do- 
 and  no  man  can  be  prefumed  a  competent  Judge  what  Equity  doth  require  in  his 
 own  Cafe:  the  likelieft  Mean  whereby  the  wit  of  man  can  provide,  that  he  which 
 ufeth  the  benefit  of  any  fpecial  benignity  above  the  common  courfe  of  others,  may 
 enjoy  it  with  good  Confcience,  and  not  againft  the  true  purpofe  of  Laws ,  which  in 
 outward  /hew  are  contrary ,  muft  needs  be  to  arm  with  Authority  fome  fit  both  for 
 Quality,  and  Place  to  adminifter  that ,  which  in  every  fuch  particular  /hall  appear  a- 
 greeable  with  Equity:  wherein,  as  it  cannot  bedenyed,  but  that  fometimes  the 
 praftife  of  fuch  Jurifdi&ion  may  fwarve  through  errour  even  into  the  very  beft,  and 
 for  other  refpeds,  where  lefs  Integrity  is.  So  the  watchfulleft  Obfervers  of  Incon- 
 veniences that  way  growing,  and  the  readieft  to  urge  them  in  difgrace  of  authorized 
 Proceedings,  do  very  well  know,  that  the  difpofition  of  thefe  things  reftet  h  not  now 
 in  the  hands  of  Popes,  who  live  in  no  Worldly  awe  or  fubjedion,  but  is  committed 
 to  themjwhom  Law  may  at  all  times  bridle,  and  Superiour  power  controll;  yea  to 
 them  alfo  in  fuch  fort,  that  Law  it  felf  hath  fet  down,  to  what  Perfons,  in  what  Caufesj, 
 with  what  Circumftances ,  almoft  every  faculty  or  favour  /hall  be  granted ,  leaving  in  a 
 manner  nothing  unto  them,  more  than  only  to  deliver  what  is  already' "given  by  Law. 
 Which  makethit  by  many  degrees  lefs  reafonable,that  under  pretence  of  inconveniences 
 fo  eafily  flopped ,  if  any  did  grow ,  and  fo  well  prevented ,  that  none  may ,  men 
 mould  be  altogether  barred  of  the  liberty  that  Law  with  equity  and  reafon  grant- 
 eth.  Thefe  things  therefore  confidered,  we  laftly  require,  That  it  may  notfeern 
 hard,  if  in  Cafes  ofNeceffity,  or  for  Common  utilities  fake,  certain  profitable  Ordi- 
 nances fometimes  bereleafed,  rather  than  all  men,  always,  ftri&ly  bound  to  the  gene 
 ral  rigor  thereof. 
 
 10.  Now  where  the  Word  of  God  Ieaveth  the  Church  to  make  choyce  of  her  The  Rule  of 
 own  Ordinances ,  if  againft  thofe  things  which  have  been  received  with  great  rea-  ^cns  privat<s 
 fon,  or  againft  that  which  the  Antient  pradfife  of  the  Church  hath  continued  time  fc'e'in thefe 
 out  of  mind,  or  againft  fuch  Ordinances  as  the  Power  and  Authority  of  that  Church  c*fes  tobe 
 under  which  we  live  hath  in  it  felf  devifed,  for  the  Publick  good ,  or  againft  the  di-  followeii' 
 fcretionof  the  Church  in  mitigating  fometimes  with  favourable  Equity ,  that  rigour 
 which   otherwife  the  literal  generality  of  Ecclefiaftical  Laws  hath  judged  to  be 
 more  convenient  and  meet;  if  againft  all  this  it  fhould  be  free  for  men  to  reprove, 
 to  difgrace ,  to  reject  at  their  own  liberty,  what  they  fee  done  and  praclifed  accord- 
 ing to  Order  fet  down ;  if  in  fo  great  varietie  of  ways ,  as  the  wit  of  man  is  eafily  able 
 to  finde  out  towards  any  purpofe;  and  in  fo  great  liking  as  all  men  efpecially  have 
 unto  thofe  Inventions ,  whereby  fome  one  /hall  feem  to  have  been  more  inlightned 
 from  above  than  many  thoufands,  the  Church  did  give  every  man  licence  to  follow 
 what  himfelf  imagineth  that  Cod's  Sprit  doth  reveal  unto  him,  orwhathefuppofeth 
 that  God  is  likely  to  have  revealed  to  fomefpecial  Perfon,  whofe  Vermes  deferve  to 
 be  highly  efteemed ,  What  other  effecl:  could  hereupon  enfue,  but  the  utter  confu/ion 
 of  his  Church,  under  pretence  of  being  taught,  led,  and  guided  by  his  Spirit  f  the 
 gifts  and  graces  whereof  do  fo  naturally  all  tend  unto  Common  peace,  that  where 
 fuch  Angularity  is,  they,  whofe  Hearts  it  poffeffeth,  oughttofufpe&itthemor?,  in 
 as  much  as  if  it  did  come  of  God,  and  fhould  for  that  caufe  prevail  with  others ,  the 
 fame  God  which  revealeth  it  to  them ,  would  alfo  give  them  power  of  confirming  it 
 iinto  others,  either  with  miraculous  operation,  or  with  ftrong  and  invincible  remon- 
 ftrance  of  found  Reafon ,  fuch  as  whereby  it  might  appear  that  God  would  indeed  have 
 all  mens  Judgments  give  place  unto  it  >  whereas  now  the  errour  and  unfufficience 
 
 of 
 
I+x  The  Fifth  <Boo(  of 
 
 of  their  Arguments  doth  make  it  on  the  contrary  fide  againft  them  a  ftrong  preemp- 
 tion, that  God  hath  not  moved  their  hearts  to  think  fuch  things ,  as  he  hath  not  ena- 
 bled them  to  prove.     And  fo  from  Rules  of  general  Direction  it  refteth,  that  now  we 
 defcend  to  a  more  diftinft  explication  of  Particulars  0  wherein  thofe  Rules  have  their 
 fpecial  efficacy, 
 places  for  the      u,  Solemne  Duties   of  Publick  Service  to   be  done  unto  God,  mud  have 
 viUbl'CfkGfe5    t^ie":  P^aces  ^et  anc*  PreParec*  in  fuch  fort,  asbefeemeth  actions  of  that  regard,    a- 
 r°Gen.  3.V    dam ,  even  during  the  fpace  of  his  fmall  continuance  inParadife,  had  ( a)  where 
 to  prefent  himfelf  before  the  Lord.    Adams  Sons  had  out  of  Paradife  in  like  fort 
 *  Gen.  4. 3.     f£)  whither  to  bring  their  Sacrifices.    The  Patriarks  ufed  (c)  Altars,  and  (</)  Moun- 
 rflSi!3'4-   tains>  and  (O  Groves,  to  the  felt- fame  purpofe.     In  the  vaft  Wildernefs ,  when 
 tii.  33.        the  People  of  God  had  themfelves  no  fettled  Habitation,  yet  a  movable  (f)Ta- 
 /Exod.  26.   bernacie  they   were   commanded  of  God   to  make.     The  like  Charge  was  gi- 
 ven them  againft  the  time   they  fhould  come  to  fettle  themfelves  in  the  Land 
 g  Dcut.  !2.s.  which  had    been  promifed  unto  their  Fathers ,   (g)  Te  {hall  feek  that  Place  which 
 the  Lord  your  God/hall  chufe.     When  God  had  chofen  ^ferufalem,  and  in  $ern[a- 
 *2Chron.3.i.  km  Mount  (h)  Moriah  there  to  have  his  (landing  Habitation  made,  it  was  in  the 
 j2bron.(5.7.  chiefeft  of  (z)  Davids  defires  to  have  performed  fo  good  a  work.     His  grief  was 
 PWmiji.  5.  n0  iefs  ^  that  he  couu  not   have  the  honour  to  builde  God  a  Temple,  thaa 
 their   anger  is  at  this  day,  who  biteafunder  their  own  tongues  with  very  wrath, 
 that  they  have  not  as  yet  the  Power  to  pull  down  the  Temples  which  they  never 
 built ,  and  to  level  them  with  the  ground.    It  was  no  mean  thing  which  he  purpo- 
 fed.     To  perform  a  work  fo  majeftical  and  (lately  was  no  fmall  Charge.     There- 
 a  Chrcn.25.9.  fore  he  incited  all  men  unto  bountiful  Contribution,  and  procured  towards  it  with 
 all  his  Power ,  Gold ,  Silver ,  Brafs ,  Iron ,  Wood ,  Precious  Stones ,  in  great 
 1  ciuon.29.3.  abundance.     Yea  moreover ,  Becaufe  I  have  ('faith  David)  a  joy  in  the  Houfe  of  mj 
 God,  I  have  'of  my  own  Gold  and  Silver ,  he  fides  all  that  I  have  prepared  for  the 
 Houfe  of  the  Sanctuary ,   given  to  the  Boufe  of  my  God  three  thoufand  Talents  of 
 Gold^  even  the  Gold  of  Ophir,  [even  thoufand  Talents  of  fined  Silver.     After  the  o- 
 verthrow  of  this  firfl  Houfe  of  God,  a  fecond  was  inftead  thereof  erected,  but  with 
 Err.  3.  12.     fo  great  odds,  that  they  wept  which  had  feen  the  former,  and  beheld  how  much 
 Agge  2. 4.      this  later  came  behinde  it ,  the  beauty  whereof  notwithftanding  was  fuch ,  that  even 
 This  was  alfo  the  wonder  of  the  whole  World.    Befides  which  Temple ,  there  were 
 both  in  other  parts  of  the  Land,  and  even  in  fferufalem,  by  procefs  of  time,  no 
 fmall  number  of  Synagogues  for  men  to  refort  unto.     Our  Saviour  himfelf,  and  af- 
 ter him  the  Apoftles  frequented  both  the  one  and  the  other.    The  Church  of 
 Chrift  which  was  in  tferufalem,   and.  held  that  Profeffion  which  had  not  the  Pub- 
 lick  allowance  and  countenance  -of  Authority ,  could  not  fo  long  ufe  the  exercife 
 A3. 1.19.  &  of  Chriftian  Religion  but  in  private  only.     So  that  as  Jews  they  had  accefs  to 
 a.  1.&2.  t,6.  the  Temple  and  Synagogues,  where  God  was  ferved  after  theCuftomoftheLavv, 
 but  for  that  which  they  did  as  Chriftians,  they  were  of  neceffity  forced  otherwhere 
 to  afTemble  themfelves.     And  as  God  gave  increafe  to  his  Church,  they  fought  out 
 both  there  and  abroad  for  that  purpofe  not  the  fitted  (  for  fo  the  times  would  not 
 fuflfer  them  to  do)  but  the  fafeft  places  they  could.  '  In  procefs  of  time,  fome  whiles 
 by  fufferance,  fome  whiles  by  fpecial  leave  and  favour,  they  began  to  erecl:  to  them- 
 felves Oratories ,  not  in  any  fumptuous  or  (lately  manner;  which  neither  was  pof- 
 fible  ,  by  reafon  of  the  poor  eftate  of  the  Church,  and  had  been  perilous  in  regard 
 of  the  World's  envy  towards  them.     At  length ,  when  it  pleafed  God  to  raife  up 
 Kings  and  Emperours  favouring  fincerely  the  Chriftian  Truth,  that  which  the  Church 
 before  either  could  not,  or  durflnot  do,  was  with  all  alacrity  performed.     Tem- 
 ples were  in  all. Places  ere&ed,  No  cod  was  fpared ,  nothing  judged  too  dear  which 
 that  way  mould  be  fpent.     The  whole  World  did  feem  to  exult,  thatithadoccafi- 
 on  of  pouring  out  Gifts  to  fo  blefled  a  purpofe.     That  chearful  Devotion  which  Da- 
 vid   this    way   did  exceedingly  delight  to  behold  ,   and  wifli    that    the  fame 
 iChron.  99.  m  the   Jewifh  People  might  be  perpetual,  was  then  in  Chriftian  People  every 
 »7i«.  where  to  be  feen.     Their  Actions,  till  this  day  always  accuftomed  to  befpokenof 
 
 with  great  honour,  are  nOw  called  openly  into  queftion.     They,  and  as  many  as  have 
 been  followers  of  their  Example  in  That  thing  5  we  efpecially  that  worfhipGod,  ei- 
 ther 
 
EcckJiaBical  ^Polity*  yaj 
 
 in  Temples  which  their  hands  made,  or  which  other  men  fithence  have  framed  by 
 the  like  pattern ,  are  in  that  refpett  charged  no  lefs  then  with  the  fin  of  idolatry.  Our 
 Churches  in  the  toam  of  that  good  fpirit,  which  dire&eth  fuch  fiery  tongues,  they  term 
 fpitefully  the  Temples  of  Baal,  idle  Synagogues,  abominable  Styes. 
 
 12.  Wherein  the  firft  thing  which  moveth  them  thus  to  caft  up  their  poyfons,  are  tThe0fe,ecfl"?" 
 certain  Solemnities  ufual  at  'the  firft  ere&ion  of  Churches.     Now  although  the  fame  chu°rches  '"g 
 ihould  be  blame-  worthy  ,  yet  this  Age  ( thanks  be  to  God )  hath  reafonably  well  for-  £on<*emncd 
 born  to  incurr  the  danger  of  any  fuch  blame.      It  cannot  be  laid  unto  many  mens  charge  rhe  haifow°" 
 at  this  day  living,  either  that  they  have  been  fo  curious,  as  to  trouble  the  Bifhops  ing.aoddedi- 
 with  placing  the  firft  Stone  in  the  Churches  they  built  5  or  fo  fcrupulous ,  as  af-  dScoined 
 ter  the  erection  of  them,  to  make  any  great  ado  for  their  Dedication.     In  which  p-  m. 
 kind  notvvithftanding  as  we  do  neither  allow  unmeet ,  nor  purpofe  the  ftifT  defence 
 of  any   unneceflary,  Cuftom  heretofore  received  \   fo  we  know  no  reafon  where-  Dwand.atio. 
 fore   Churches   fliould  be  the  worfe,  if  at  the  firft  erecting  of  them,  at  the  ma-  T. &decon.P' 
 king  of  them  publick,  at  the  time  when  they  are  delivered  ,  as  ;t  were,  into  fccr.  d.i.c. 
 God's  own  poffeflion,   and   when  the  ufe  whereunto  they  fhall  ever  ferve  is  efta-  GreT^i"™ 
 bliflied,  Ceremonies  fit  to  betoken  fuch  intents ,  and  to  accompany  fuch  Aclions  I*,  ik  cpiit, 
 be  ufual,  as   (a)  in  the  pureft  times  they  have  been.     When  (£)  Conftantine  had  I2-.fciib'J' 
 finiflied  an  Houfe  for  the  Service  of  God  at  ^emfalem,  the  Dedication  he  judg-  8  epiii.'$3.£' 
 cd  a  matter  not  unworthy,  about  the  folemn  performance  whereof ,  the  greateft  "'  >*<««<* 
 part  of  the  Bifhops  in  Chriftendom  fliould  meet  together.     Which  thing  they  did  "j^^^ 
 at  the  Emperors  motion,  each  moft  willingly  fetting  forth  that  A&ion  to  their  pow-  £  K»hSt  "" 
 er,  fome  with  Orations ,  fome  with  Sermons,  fome  with  the  facrifice  of  Prayers  unto  iXaf>  «•»« 
 God  for  the  peace  of  the  World,  for  the  Churches  fafety  ,  for  the  Emperour's  Y^'tr^. 
 and  his  Childrens  good,     (c)  By  Atkanafim  the  like  is  recorded  concerning  a  Bilhop  «a«W.  w 
 of  Alexandria,  in  a  work  of  the  hke  devout  magnificence.    So  that  whether  Em-  ^"f^fX  , 
 perours  or  Bifhops  in  thofe  days  were  Church-founders ,  the  folemn  Dedication  of  m^Z{  ?J? 
 Churches  they  thought  not  to  be  a  work  in  it  felf  either  vain,  or  fuperftitious.  sww-www 
 Can  we  judge  it  a  thing  feemly  for  any  man  to  go  about  the  building  of  an  Houfe  to  tS^S^t 
 the  God  of  Heaven  with  no  other  appearance,  than  ifhisendweretorearupaKitch-  i*a>wj>?>* 
 en  6  or  Parlour,,  for  his  own  ufe?  Or  when  a  work  of  fuch  nature  is  finifhed,  remain-  *««#;»**, 
 eth  there  nothing  but  prefently  to  ufe  it ,  and  fo  an  end  ?    It  behoveth  that  the  place  $£%&& 
 where  God  fliall  beferved  by  the  whole  Church ,  be  a  publick  place ,  for  the  avoid*  Greg.Nazian. 
 ing  of  Privy  Conventicles,  which,  covered  with  pretence  of  Religion,  may  ferve  un-  °"V*'*    ,u" 
 ro  dangerous  practifes.    Yea,  though  fuch  Affemblies  be  had  indeed  for  Religi-  tvidcEufeh. 
 ons  fake  5  hurtful  neverthelefs  they  may  eafily  prove ,  as  well  in  regard  of  their  ^c  vira  Ccn" 
 ficnefs  to  ferve  the  turn  of  Hereticks,  and  [ach  as  privily  will  fooneft  adventure  to  ^"^'.V^5' 
 inftill  their  poyfon  into  mens  minds-,  as  alfo  for  the  occafion,  which  thereby  isgi-  cA>hjnafms 
 ven  to  malicious  peribns ,  both  of  fufpecting ,  and  of  traducing  with  more  coloura-  n^um091^ 
 ble  fliew  thofe  Actions,  which  in  themfelves  being  holy ,  fliould  be  fo  ordered ,  that 
 no  man  might  probably  otherwife  think  of  them.     Which  considerations  have  by 
 fo  much  the  greater  waight ,  for  that  of  thefe  inconveniences  the  Church  heretofore 
 had  fo  plain  experience,  when  Chriftian  men  were  driven  to  ufe  Secret  Meetings, 
 becaufe  the  liberty  of  Publick  places  was  not  granted  them.     There  are  which  hold, 
 that  the  prefence  of  a  Chriftian  multitude ,  and  the  Duties  of  Religion  performed 
 amongft  them,  do  make  the  place  of  thek  Aflembly  publick  •,  even  as  the  prefenc'e 
 of  the  King  and  his  Retinue  maketh  any  mans  Houfe  a  Court.    But  this  I  take  to 
 be  an  errour,    in  as  much  as  the  only,  thing  which  maketh  any  Place  publick, 
 is  the  publick  alignment  thereof  unto  fuch  Duties.  •    As  for  the  Multitude  there  af- 
 fembled,  or  the  Duties  which  they  perform,  it  doth  not  appear  how  either  fliould  be 
 of  force  to  infufe  any  fuch  Prerogative.     Nor  doth  the  folemn  Dedication  of  Churches 
 ferve  only  to  make  them  publick,  but  farther  alfo  to  furrender  up  that  right  which 
 otherwife  their  Founders  might  have  in  them ,  and  to  make  God  himfelf  their  Owner. 
 For  which  caufe,  at  the  Erection  and  Confecration  as  well  of  the  Tabernacle,  as  of  Exod.  40.34 
 the  Temple,  it  pleafed  the  Almighty  to  give  a  manifeftfign  that  he  took  poffeflion  «  Rcs  8-  ll\ 
 of  both.     Finally ,  it  norfieth  in  folemn.  manner  the  Holy  and  Religious  ufe  where-  Exod  40. 9. 
 nnto  it  is  intended  fuch  Houfes  fliall  be  put.    Thefe  things  the  wifdom  of  Solomon  1  Reg.  8. 
 did  not  account  fuperfUious,    He  knew  how  eafily  that  which  was  meant  ihould  be 
 
 Z  holy 
 
m  4.  The  Fifth  "BooJ^  of 
 
 Levit.  29.  2. 
 1  Cor.  11.  22 
 
 holy  and  facred,  might  be  drawn  from  the  ufe  whereunto  it  was  fii ft  provided-,  he 
 knew    how  bold  men  are  to  take  even  From  Godhimfelf-,  how  hardly  that  Houfe 
 would  be  kept  horn  impious  profanation ,  he  knew;  and  right  wifely  therefore  endea- 
 Ltvit.  16.  2-  vouied  by  fuch  Solemnities  to  leave  in  the  minds  of  men  that  impreffion,  which  might 
 Thc  place  na  fomewhat  reltraiii  their  boldnefs ,  and  nourim  a  reverend  affedion  towards  the  Houfe  of 
 medhoy.       ^^  por  which  caufe  when  the  iii  ft  Houfewasdeftroyed,  and  a  new  in  the  fteati  there- 
 of ereded  by  the  Children  of  jfrael  after  their  return  from  captivity,  they  kept  the  dedi- 
 **?,  6. 1 <?.      cat jon  even  of  this  Houfe  alfo  with  joy. 
 
 The  Argument  which  our  Saviour  ufeth  againft  Prophaners  of  the  Temple ,  he  ta- 
 keth  frorn"the  ufe  whereunto  it  was  with  Solemnity  confecrated.     And  as  the  Pro- 
 Jer.  17. 24.     phet  Jeremy  forbiddeth  the  carrying  of  Burdens  on  theSabbath,  becaufe  that  was 
 a  Sandified  day  :  So  becaufe  the  Temple  was  a  Place  fandified ,  our  Lord  would 
 Mark  it.  i&   not  fuffer,  no  not  the  carnage  of  a  Veflel  through  the  Temple  :  ThefetwoCom- 
 mandements  therefore  are  in  the  Law  conjoyned,  Te  fhall  keep  my  Sabbaths }andreve- 
 rence  my  SancJuary.     Out  of  thofe  the  Apoftles  words,  Have  ye  not  Houses  to  eat  and 
 dnnk  in<  albeit  Temples,  fuch  as  now,  were  not  then  ereded  for  the  exercifeof 
 Pet.  duniac.  Chriftian   Religion,  it  hath  been  neverthelefs  not   abfurdly  conceived,    that  he 
 teacheth  what  difference  mould  be  made  between  Houfe  and  Houfe  $  that  what  is  fit 
 for  the  Dwelling  Place  of  God,  and  what  for  Mans  Habitation  he  fheweth  •,  requireth 
 that  Chriftian  men  at  their  Own  home  take  Common  food,  and  in  the  Houfe  of  the 
 Lord  none  but  that  food  which  is  heavenly  •,  he  inftrudeth  them ,  that  as  in  the  one 
 place  they  ufe  to  refreih  their  Bodies,  fo  they  may  in  the  other  learn  to  feek  the  nou- 
 rifliment  of  their  Souls  -7  and  as  there  they  fuftain  Temporal  life,  fo  here  they  would 
 learn  to  make  provifionfor  Eternal.     Chrift  could  not  fuffer  that  the  Temple  fhould 
 ferve  for  a  place  of  Mart,  nor  the  Apoftle  of  Chrifl,  that  the  Church  fhould  be  made 
 an  Inne.     When  therefore  we  fandine  or  hallow  Churches ,  that  which  we  do  is  only 
 to  teftifie  that  we  make  them  Places  of  publick  refort ,  that  we  inveft  Godhimfelf 
 with  them,  that  we  fever  them  from  Common  ufes.     In  which  a&ioo,  other  Solem- 
 nities than  fuch  as  are  decent  and  fit  for  that  purpofe  we  approve  none.     Indeed  we 
 condemn  not  all  as  unmeet ,  the  like  whereunto  have  either  been  deviled  or  ufed  haply 
 amon°ft  Idolaters.     For  why  fhould  conformity  with  them  in  matter  of  Opinion  be 
 lawful,  when  they  think  that  which  is  true ,  if  in  action ,  when  they  do  that  which  is 
 meet ,  it  be  not  lawful  to  be  like  unto  them  i  Are  we  to  forfake  any  true  Opinion ,  be- 
 caufe Idolaters  have  maintained  it '.  or  to  mun  any  requifiteadion,  only  becaufe  we 
 have  in  the  pradife  thereof  been  prevented  by  Idolaters.lt  is  no  impoflible  thing,but  that 
 fometimes  they  may  judge  as  rightly  what  is  decent  about  fuch  external  affairs  of  God, 
 as  in  greater  things  what  is  true.     Not  therefore  whatfoever  Idolaters  have  either 
 thought  or  done ,   but  let  whatfoever  they  have  either  thought  or  done  idolatrouflj^ 
 be  fo  far  forth  abhorred.     For  of  that  which  is  good  even  in  evil  things,  God  is 
 Author. 
 
 13.  Touching  the  names  of  Angels  and  Saints ,  whereby  the  moft  of  our  Churches 
 wh:rcby  wc    are  called ;  as  the  cuftome  of  fo  naming  them  is  very  antient ,  fo  neither  was  the  caule 
 diftinguifhour  thereof  at  thefirft,  nor  is  the  ufe  and  continuance  with  us  at  this  prefent  hurtful.    That 
 churches.      cjuiiches  were  confecrated  unto  none  but  the  Lord  only,  the  very  General  name  it 
 fFrotn  Ku&i-felf  doth  fufficiently  (hew,  is  as  much  as  by  plain  Grammatical  conftrudion,  church 
 by'lffiS  ^othfignifie  no  other  thing  than^  Lords- Houfe.  And  becaufe  the  multitude,  as  of  Per- 
 ters'cfaBrpira.  fons ,  fo  of  things  particular  caufeth  variety  of  Proper  names  to  be  devifed  for  Diftin- 
 t\on,chynh.   ft[on  fake;)  founders  of  Churches  did  herein  that  which  beft  liked  their  own  conceit 
 at  the  prefent  time;   yet  each  intending,  that  as  oft  as  thofe  Buildings  came  to  be  men- 
 tioned ,  the  iume  fhould  put  men  in  mind  of  fome  memorable  thing  or  perfon.     Thus 
 bVid.Soc.li  therefore  it  cometh  topafs,  that  all  Churches  have  had  their  names,  (h)  fome  as  me- 
 c.m '.  jH»!ft."4'  mori^s  of  peace,  Tome  of  wifdom,  fome  in  memory  of  the  Trinity  it  fehS  fome  of 
 rVf>./.4.c.n.  Chrift  under  fundry  Titles;  of  the  bleffed  Virgin  not  a  few,  many  of  one  Apoftle, 
 Saint ,  or  Martyr ,   many   of  all.    In  which  refped  their  commendable  purpofe 
 being  not   of  every  one  underftood ,  they  have  been  in  latter  ages,  confined  as 
 though  they  had  fuperftitionfly  meant,  either  that  thofe  places  which  wheie  deno- 
 minated of  Angels  and  Saints,  mould  ferve  for  the  woiifnpoffo  glorious  Creatures, 
 or  elfe  thofe  glorified  Creatures,  for  defence,  protedion,  and  patronage  ot  fuch  places. 
 
 A 
 
Ecclefiasiical  Polity,  , .  ^ 
 
 A  thing  which  the  Antients  do  utterly  difclaim.     To  them  faith  St.  Auguftim    we 
 appoint  no  Churches,  becaufe  they  are  not  to  us  as  Gods.     Again,  The  Nations  to  their  v- A  us- [  %-de 
 Cods  erected  Temples ,  tve  not  Temples  unto  our  Martyrs  as  unto  Cods  ,  but  Memorials  as dv-Dci'c-27-i. 
 unto  dead  men ,  whofe  fpirits  with  God  are  (lill  living.     Divers  confederations  there  are  49.aC<iDeogrPa' 
 for  which  Chriftian  Churches  might  firft  take  their  names  of  Saints :  as  either  becaufe  by  The  dury 
 the  Miniftiy  of  Saints  it  pleafed  God  there  to  fhewfome  rareeffeel:  of  his  power-  or  elfe  alnlLn^'' 
 in  regard  of  death,  which  thofe  Saints  having  fuffered  for  >the  teftimony  of  Jefus  fornic<i  in*"" 
 Chrift,  did  thereby  make  the  places  where  they  dyed  venerable  s  or  thirdly,  for  that  y^f'"8  F-'ft'" 
 it  liked  good  and  vertuous  men  to  give  fuch  occafion  of  mentioning  them  often ,  to  s's^/"™? 
 the  end  that  the  naming  of  their  Perfons  might  caufe  enquiry  to  be  made,  and  me-  eth  *«**/,»,, 
 ditation  to   be  had  of  their  vertues.     Wherefore,  feeing  that  we  cannot  juftly  ac-  kniTwicdgin 
 count  it  Superftition,  to  give  unto  Churches  thofe  fore-rehearfed  names ,  as  memo-  the  fame  to"g 
 rials  either  of  holy  Perfons  or  Things  -7  if  it  be  plain  that  their  Founders  did  with  l^l  I5."" 
 fuch  meaning  name  them,  fhall  not  we,  in  otherwife  taking  them ,  offer  them  inju-  n%%  £&££. 
 xyt     Or  if  it  be  obfeure  or  uncertain  what  they  meant,  yet  thisconftrutftionbeino'  *«■  Bafii.in 
 more  favourable,  Charity  (I  hope  )  conftraineth  no  man  which  ftandeth  doubtful  of  Pla- "4* 
 their  minds ,    to  lean  to  the  hardefl  and  worft  interpretation  that  their  words  can 
 carry.     Yea,  although  it  were  clear,  that  they  all  (for  the  error  offome  ismanifeft 
 in  this  behalf)  had  therein  a  fuperftitious  intent,  Wherefore  fhould  their  fault  preju- 
 dice us,  who  (as  all  men  know)  do  ufe  by  way  of  mere  Diftin&ion  the  names  which 
 they  of  Superftition  gave?    In  the  ufe  of  thofe  names  whereby  we  diftinguifh both 
 days  and  months,  are  we  culpable  of  Superftition,  becaufe  they  were,  who  firft 
 invented  them  i  The  fign  Cafior  and  Pollux  fuperftitiouily  given  unto  that  Ship  where-  AflS28.  ii. 
 in  the  Apoftle  failed ,  polluteth  not  the  Evangelifts  pen,  who  thereby  doth  but  diftin- 
 guifh that  Ship  from  others.     If  to  Daniel  there  had  been  given  no  other  name    but 
 only  Beltijhazzar ,  given  him  in  honour  of  the  Babylonian  Idol  Belti,  Should  their  Ido-  0*11.4.  s- 
 latry ,  which  were  the  Authors  of  that  Name,  cleave  unto  every  man  which  had  fo  videScal-dc 
 termed  him  byway  of  perfonal  difference  only  <  Were  it  not  to  fatisfie  the  minds  of  the  tSnJuVtf.  P. 
 Ampler  fort  of  men  ?  thefe  nice  curiofities  are  not  worthy  the  labour  which  we  beftow  2  77. 
 toanfwerthem. 
 
 14.  The  like  unto  this  is  a  fancy,  which  they  have  againft  the  fafhion  of  our  of  the  fafhion 
 Churches ,  as  being  framed  according  to  the  pattern  of  the  Jewifh  Temple.     A  fault  of  our  chur* 
 nolefs  grievous,  if  fo  be  it  were  true,  than  if  fome  King  fhould  build  his  Manfion-  ch"' 
 houfe  by  the  model  of  Solomons  Palace.     So  far  forth  as  our  Churches  and  their 
 Temple  have  one  end ,  What  fhould  lett ,  but  that  they  may  lawfully  have  one  form  f 
 
 The  Temple  was  for  Sacrifice ,  and  therefore  had  Rooms  to  that  purpofe ,  fuch  as 
 ours  have  none.  Our  Churches  are  places  provided ,  that  the  people  might  there 
 afTemble  themfelves  in  due  and  decent  manner ,  according  to  their  feveral  degrees 
 and  orders.  Which  thing  being  common  unto  us  with  Jews ,  we  have  in  this  refpect 
 our  Churches  divided  by  certain  partitions,  although  not  fo  many  in  number  as 
 theirs.  They  had  their  feveral  for  Heathen  Nations ,  their  feveral  for  the  people  of 
 their  own  Nation,  their  feveral  for  Men,  their  feveral  for  Women,  their  feveral  for  their 
 Priefts,  and  for  the  High  Prieft  alone  their  feveral.  There  being  in  ours  for  local  diftin- 
 ction  between  the  Clergy  and  the  reft  ( which  yet  we  do  not  with  any  great  ftrictnefs  or 
 curioficy  obferve  neither)  but  one  partition ,  the  caufe  whereof  at  the  firft  (as  it  feem- 
 ethj  was,  that  as  many  as  were  capable  of  the  holy  Myfteries ,  might  there  afTemble 
 themfelves ,  and  no  other  creep  in  amongft  them  $  this  is  now  made  a  matter  fo  hainous, 
 as  if  our  Religion  thereby  were  become  even  plain  Judaifm5  and  as  though  we  retained  a 
 Moft  Holy  Place,  wh'ereinto  there  might  not  any  but  the  High  Prieft  alone  enter ,  ac- 
 cording to  thecuftomeofthe  Jews. 
 
 15.  Some   it  highly  difpleafeth ,  that  fo  great  expences  this  way  are  imployed.-  Thefumptu. 
 The  Mother  of  fuch  Magnificence  (  they  think  )  is  but  only  a  proud 'ambitious  de fire  to  he  'riches' 
 fpoken  of  far  and  wide.    '  Suppofe  we  that  Cod  himfelf  delighteth  to  dwell  jumptuoufly  f 
 
 or  taketh  pleafure  in  chargeable  pomp  ?  No-,  Then  was  the  Lord  mo  ft  acceptably  ferved^ 
 rvhen  his  Temples  were  rooms  borrowed  within  the  houses  of  poor  men.  This  was  fina- 
 ble unto  the  nakedness  of Refuse hrift,  and  the  ftmplicityof his  Gojpel.  What  thonghts 
 or  cogitations  they  had  which  were  Authors  of  thofe  things ,  the  ufe  and  benefit 
 whereof  hath  defcended  unto  our  felves,  as  we  do  not  know,  fo  we  need  not 
 
 Z  2  fearch. 
 
ja6  The  Fifth  "Bool^  of 
 
 fearch.     Itcommeth   ( we  grant )  many  times  to  pafs,  that  the  works  of  men  being  the 
 
 fame,  their  drifts  and  purpofes  therein  are  divers.     The  charge  of  #f;Waboutthe 
 
 Temple  of  God  was  ambitious ;  yet  Solomons  vertuous ,  Conflantine's  holy.     But 
 
 ■  howfoever  their  hearts  are  difpofed  by  whom  any  fuch  thing  is  done  in  the  World  , 
 
 (hall  we  think  that  it  baneth  the  work  which  they  leave  behind  them ,  or  takerh 
 
 away  from  others  the  ufe  and  bent  fit  thereof?  Touching  God  himfelf,  hath  he  any 
 
 where  revealed ,  that  it  is  his  delight  to  dwell  beggerly  ?  and  that  he  taketh  no 
 
 pleafure   to   be   worfhipped,  faving- only  in  poor  Cottages?  Even  then  was  the 
 
 Lord  as  acceptably  honoured  of  his  people  as  ever ,  when  the  ftatelyeft  places  and 
 
 things  in  the  whole  World  were  fought  out  to  adorn  his  Temple.     This  is  moft 
 
 "£ryrv»«if-    fuitable,  decent,  and  fit  for  the  greatnefs  of  Jefus  Chrift,  for  the  fublimity  of  his 
 
 •a\  k,  »**»    Gofpel,  except  we  think  of  Chrift  and  his  Gofpel  as  (a)  the  Officers  of  Julian  did. 
 
 rXfS  As  therefore  the  Son  of  Syrach  giveth  verdict  concerning  thofe  things,  which  God 
 
 (v'i.  3tt£(/**s-it.  hath  wrought,   (b)  A  man  need not  fay,  This  is  worfe  than  that ,  this  more  acceptable  to 
 
 Arid.  Eth.i  4-      ^     ^  f  y$      rQr  -^  tfar  reafon  t/j£y  are  a[[  m,thy  praife :  the  like  we  may  alio 
 
 enwhi^n-  conclude,  as  touching  thefe  two  io  contrary  ways  or  providing,  in  meaner  oria 
 juh  &*£»  «•  Coftlier  fort,  for  the  honour  of  Almighty  God ,  A  man  need  not  fay ',  This  is  rvorfe  than 
 jwFss.Phio.  tyt  ^  this  more  acceptable  to  God,  that  lefs  -,  for  with  him  they  are  in  their  feaf on  both 
 «. Foeiix,the-  allowable  ;  the  one ,  when  the  ftate  of  the  Church  is  poor;  the  other,  when  God 
 r^'uaftor"*  ^th  enr'cnec^  lt  w^tn  plenty-  When  they,  which  had  feen  the  beauty  of  the  firft 
 confpicatul  Temple ,  built  by  Solomon  in  the  days  of  his  great  profperity  and  peace ,  beheld 
 facrorum.va-  ^ow  farr  lt  excelled  the  fecond ,  which  had  not  Builders  of  like  ability,  the  tears  of 
 En'inquir  qua-  their  grieved  eyes  the  Prophets  (c)  endeavoured  with  comforts  to  wipe  away.  Where- 
 libus  vafis  mi-  as  if  the  Houfe  of  God  were  by  fo  much  the  more  perfect,  by  how  much  the  glory 
 ni'ft5iio/  M*  thereof  is  lefs ,  they  fhould  have  done  better  to  rejoyce  than  weep ,  their  Prophets 
 Theodorer.  better  to  reprove  than  comfort.  It  being  objected  againft  the  Church  in  the  times 
 hiil.Eccicf  1.3.  0f  uniVeifal  perfecution,  that  her  Service  done  to  God  was  not  folemnly  performed 
 *  Eccief.  39.  in  Temples  fit  for  the  honour  of  Divine  Majefty ,  their  moft  convenient  anfwer 
 34-  was,  that  (d)  The  befl  Temples  which -we  can  dedicate  to  God ,  are  our  fancJified Souls 
 
 !*  M^nur? '1x1°  and  Bodies.     Whereby  it  plainly  appeareth,  how  the  Fathers,  when  they  were  up- 
 oftiv.     '  braided  with  that  defect,  comforted  themfelves  with  the  meditation  of  Gods  moft 
 gracious  and  merciful  nature,  Who  did  not  therefore  the  lefs  accept  of  their  hearty 
 affection  and  zeal  rather,  than  took  any  great  delight,  or  imagined  any  high  per- 
 fection in  fuch  their  want  of  external  Ornaments  ,  which  when  they  wanted ,  the 
 caufe  was  their  only  lack  of  ability ;  ability  ferving ,  they  wanted  them  not.    Be- 
 Eufeb.1.8.  ci.  fore  the  Emperour  Conftantines  time,  under  Severn*,  Gordian,  Philip,  and  Galie- 
 nus ,  the  ftate  of  Chnftian  affairs  being  tolerable,  the  former  Buildings  which  were 
 but  of  mean  and  fmall  eftate  contented  them  not ;  fpacious  and  ample  Churches 
 they  erected  throughout  every  City.     No  Envy  was  able  to  be  their  hindrance ,  no 
 practife  of  Satan  or  fraud  of  men  available  againft  their  proceedings  herein ,  while 
 they   continued  as  yet  worthy  to  feel  the  aide  of  the  arm  of  God  extended  over 
 Eufeb.i.8.c8.  them  for  their  fafety.    Thefe  Churches  Dioclefian  caufed  by  folemn  Edict  to  be 
 afterwards    overthrown.     Maximinus   with  like   authority  giving   leave  to  erect 
 them ,  the  hearts  of  all  men  were  even  rapt  with  Divine  joy ,  to  fee  thofe  places  , 
 which  tyrannous  impiety  had  laid  wafte  ,  recovered ,  as  it  were,  out  of  mortal  calami- 
 Eufcb.  1. 10.    ty  ,    Churches    reared    up  to   an  height  immeafurable ,  and  adorned  with  far  more 
 beauty   in    their  reflauration  than  their  Founders  before  had  given  them.     Whereby 
 we  fee,  how  moft  Chriftian  minds  flood  then  affected ,  we  fee  how  joyful  they  were 
 to  behold  the  fumptuous  ftatelinefs  of  Houfes  built  unto  Gods'  glory.    If  we  fhould, 
 over  and  befides  this,  alledge  the  care  which  was  had,  that  all  things  about  the  Ta- 
 bernacle of  Mo[es  might  be  as  beautiful,  gorgeous,  and  rich,  as  Art  could  make 
 them-,  or  what  travel  and  coft  was  beftowed,  that  the  goodlinefs  of  the  Temple 
 giight  be  a  Spectacle  of  admiration  to  all  the  world;  this,  they  will  fay,  was  figura- 
 tive ,  and  ferved  by  Gods  appointment  but  for  a  time ,  to  (hadow  out  the  true  ever- 
 lafting  glory  of  a  more  Divine  Sanctuary-,  whereinto  Chrift  being  long  fithence  en- 
 tred ,  it  feemeth  that  all  thofe  curious  exornations  mould  rather  ceaife.     Which 
 thing  we  alfo  our  felves  would  grant,  if  the  ufe  thereof  had  been  meerly  and  only 
 myftical.    But,  fith  the  Prophet  David  doth  mention  a  natural  conveniency  which 
 
 fuch 
 
 in 
 
 c.  2. 
 
EcclefiaU'tcal  Tolity.  iaj 
 
 fuch  kind  of  bounteous  Expences  have,  as  well  for  that  we  do  thereby  give  unto 
 God  a  testimony  of  our  chearful  affe&idn ,  which  thinketh  nothing  too  dear  to  be  i  chron:a8. 
 beftowed  about  the  furniture  of  his  Service,  as  alfo  becaufe  it  ferveth  to  the  world-'4' 
 for  a  witnefs  of  his  Almightinefs ,  whom   we  outwardly  honour  with  the  chiefeit  achron.j.s, 
 of  outward  things ,  as  being  of  all  things  Himfelf  incomparably  the  greatest.     Be- 
 iides,  were  it  not  alfo  Strange,  if  God  mould  have  made  fuch  Store  of  glorious  Crea, 
 tures  on  Earth,  and  leave  them  all  to  be  confumed  in  Secular  vanity ,  allowing  none 
 but  the  bafer  fort  to  be  imployed  in  his  own  fervice?  To  fet  forth  theMajeStyof  Matth  5.29, 
 Kings,  his  Vicegerents  in  this  world ,  the  mod  gorgeous  and  rare  treafures  which 
 the  world  hath,  are  procured.    We  think ,  belike ,  that  he  will  accept  what  the  Maiaci.  &. 
 meaneft  of  them  would  difdain.     If  there  be  'great  care  to  build  andbeautifie  thefe 
 corruptible  Sanctuaries,  little  or  none,  that  the  living  Temples  of  the  Holy  GhoSt, 
 the  dearly  redeemed  Souls  of  the  people  of  God  may  be  edified  •  huge  expences 
 upon  Timber  and  Stone,  but  towards  the  relief  of  the  poor, fmall devotion  •  Coft 
 this  way  infinite,  and  in  the  mean  w^  ile  Charity  cold  :  we  have  in  fuch  cafe  juft  oc- 
 casion to  make  complaint  as  Saint  tferom  did,  The  walls  of  the  church  there  are  e-  AdNepotian. 
 now  contented  to  build,  and  to  underlet  it  with  goodly  Pillars ,  the  Marbles  arepolijhed,  the  dc  V1"  cleric- 
 Roofs  fhine  with  Gold,  the  Altar  bath  Precious  Stones  to  adorn  it;  andofchrifls  Miniflers 
 no  choyce  at  all.    The  fame  ferom,  both  in  that  place  and  elfewherej  debafeth  with  like  Acl  D«n«r. 
 intent  the  glory  of  fuch  Magnificence  ( a  thing  whereunto  mens  affections  in  thofe  times  Qaudcndum, 
 needed  no  fpurr)  thereby  to  extoll  the  necelfity  fometimes  of  Charity  and  Alms, 
 fometimes  of  other  the  moft  principal  Duties  belonging  unto  Christian  men  s  which 
 Duties  were  neither  fo  highly  efteemed  as  they  ought ,  and  being  compared  with 
 that  inqueftion,  the  dire&eft  Sentence  we  can  give  of  them  both,  as  unto  me  it  feem- 
 cth,  is  this-,  God  who  requireth  the  one  as  necejfary,  accept  eth  the  other  alfo  as  being  an 
 honourable  work. 
 
 1 6.  Our  opinion  concerning  the  force  and  vertue  which  fuch  Places  have ,  is,  I  whatHoiinefs 
 truft,  without  any  blemifh  or  ftain  of  Herefie.    Churches  receive,  as  every  thing  weafcribew 
 elfe,  their  chief  perfection  from  the  end  whereunto  theyferve.     Which  end  being  the  church, 
 the  publick  worfhip  of  God,  they  are,  in  this  consideration,  Houfes  of  greater  Dignity,  ™?rer  cl|a"CJ 
 than  any  provided  for  meaner  purpofes.     For  which  caufe  they  feem  after  a  fort  even  0t  er  P  *" 
 to  mourn,  as  being  injured  and  defrauded  of  their  right ,  when  places,  not  fan&ifi- 
 
 ed  as  they  are,  prevent  them  unnecejfarily  in  that   preheminence  and  honour. 
 Whereby  alfo  it  doth  come  to  pafs,  that  the-Service  of  God  hath  not  then  it  (di  fuch 
 perfection  of  grace  and  comelinefs ,  as  when  the  dignity  of  place  which  it  wifhethfor 
 doth  concurr.    Again ,  albeit  the  true  worShip  of  God  be  to  God  in  it  felf  accept- 
 able, who  refpe&eth  not  fo  much  in  what  place,  as  with  what  affection  he  is  ferved; 
 and  therefore  Mofes  in  themidftoftheSea,  ^ontheDunghil^cf^/'^rinBed,^- 
 remy  in  Mire,  J-onas  in  the  Whale,  Dameiva.  the  Den,  the  Children  in  the  Furnace, 
 the  Thief  on  the  Crofs ,  Peter  and  iWinPrifon,  calling  unto  God ,  were  heard;  as  Exhort,  ad 
 S.  Bafil  noteth  :  manifeft  notwithstanding  it  is,  that  the  very  majeSty  and  holynefs  of  baPr:  fe 
 the  place  where  God  is  worshipped,  hzih  in  regard  of  us  great  vertue,  force  and  effica-  poemtenc* 
 cy,  for  that  it  ferveth  as  a  fenlible  help  to  Stirr  up  devotion ,  and  in  that  refpecf,  no 
 doubt,bettereth  even  our  holieft  and  beft  actions  in  this  kind.  As  therefore  we  every  where 
 exhort   all  men  to  worShip  God-,  even  fo,for  performance  of  this  Service  by 
 the  people  of  God  aSTembled,  we  think  not  any  place  fo  good  as  the  Church, 
 neither  any  exhortation  fo  fit  as  that  of  David,  0  worfhip  the  Lord  in  the  beauty  of  Pfal.  96.9, 
 holinefs. 
 
 17.  For  of  our  Churches  thus  it  becometh  us  to  efteem,  howfoever  others  rapt  Their  pre-^ 
 with  the  pang  of  a  furious  zeal,  do  pour  out  againft  them  devout  blafphemies ,  cry-'  ^^h"a  e 
 tog  >  (*)  Down  with  them,  down  with  them,  even  to  the  very  ground^  For  to  Idolatry  churches  uc- 
 they  have  been  abufed.     And  the  places  where  idols  have  been  worshipped,  are  by  (b)  the  terl>  razai- 
 Law  ef  God  devote  to  utter  deduction.     For  execution  of  which  Law,  the  U)  Kings  loclull'.l' 
 that  were  godly,  ashk,  Jehqfaphat ,  Ezechia ,  JoSia,  deftrcyed  all  the  High  places ,  c2Chron'i7. 
 Altars,  and  Groves,  which  had  been  erected  in  Juda  WTfrael.     Hethatjaid,  Thou  f'^chrona 
 fhalt  have  no  other  gods  before  my  face ,  hath  likewife  faid ,  Thou  (halt  utterly  deface  * 
 
 and  deflroy  -all  theje  Synagogues  and  places  where  fuch   Idols  have  been  worfhipped. 
 This  Law  containeth  the  Temporal  punifhment  which  God  hath  fet  down  ?  and  willeth  that 
 
 men 
 
[^.3  The  Fifth  "BooJ^  of 
 
 men  execute ,  for  the  breach  of  the  other  Law.     They  which  f pare  them  therefore,  do 
 hut   referve ,  as  the  Hypocrite  Saul   did,  execrable  things,  to  worfhtp  God  with  all. 
 The  truth  is,  that  as   no  man  ferveth  God,  and  loveth  him  not;  fo  neither  can 
 any  man  fincerely  love  God ,  and  not  extreamly  abhor    that  fin ,  which  is  the 
 higheft  degree  of  Treafon  againft  the  Supream  Guide  and  Monarch  of  the  whole 
 world ,  with  whofe  Divine  Authority  and  Power  it  invefteth  others.     By  means 
 whereof  the  ftate  of  Idolaters  is  two  wayes  miferable.     Frrft,  In  that  which  they 
 worfhip,  (a)  they  find  no  fuccour;  and  fecondly,  At  his  hands  whom  they  ought  to  ferve , 
 loMoult   tkere  is  no  other  thing  to  be  looked  for,  but  the  effects  of  moftjuftdifpleafure,  the 
 ifa.  41. 24-     (J,)  withdrawing  of  Grace,(V )derelid:ion  in  this  world,  and  in  the  world  to  come  (d)  con- 
 bPiiU  u  5.  s.  fuflon>   rej  pau[ znd  Barnabas ,  when  Infidels  admiring  their  vertues  went  about  to  fa- 
 Rom  1.  24.    crifice  unto  them,  rent  their  Garments  in  token  of  horrour,  and,  as  frighted  perfons,  ran 
 cjudic.6.1?.  crying  thorow  the  prefs  of  the  people,  Omen ,  wherefore doyethefe things?  They  knew 
 ir^^ii!       the  force  of  that  dreadful  (f)  Curfe  whereunto  Idolatry  maketh  fubje<a.     Nor  is  there 
 e  Atfs  14. 14-  Caufe  why  the  guilty  fuftaining  the  fame,  fhould  grudge  or  complain  of  Injuftice. 
 f^f]20'  for,  whatfoever  Evil  befalleth  in  that  refpecl: ,  (g )  themfelves  havemade  themfelves 
 worthy  to  fuffer  it.     As  for  thofe  things  either  whereon ,  orelfe  W^ren^Superftiti- 
 on  worketh,  polluted  they  are  by  fuch  abufe,  anddeprivedof  that  Dignity  which 
 their  Nature  delighteth  in.     For  there  is  nothing  which  doth  not  grieve ,  and,  as  it 
 were,  even  loath  it  felf,  whenfoever  iniquity  caufeth  it  to  ferve  unto  vile  purpofes. 
 Idolatry  therefore  maketh  ,  whatfoever  it  toucheth  ,  the  worfe.     Howbeit  fith  Crea- 
 tures which  have  no  underfhnding  can  fhew  no  will  5  and  where  no  will  is,  there  is 
 no  fin  -,  and  only  that  which  finneth,  is  fubjed  to  puni/hment  ■,  Which  way  fhould 
 any  fuch  Creature  be  punishable  by  the  Law  of  God  <  There  may  be  caufe  fometime  to 
 abolijh  or  to  extinguish  them-,    But  fnrely,  never  by  way  of  punifhment  to  the  things 
 themfelves.     Yea  farther,  howfoevet  the  Law  of  Mofes  did  punifh  Idolaters,  we  find 
 not  that  God  hath  appointed  for  us  any  definite  or  certain  temporal  judgment^  which 
 the  Chriftian  Magiftrate  is  of  neceffity  for  ever  bound  to  execute  upon  offenders  in 
 that  kind ,  much  lefs  upon  things  that  way  abufed  as  mere  inftruments.     For  what  God 
 did  command  touching  Canaan ,  the  fame  concerneth  not  us  any  otherwife  than  only 
 as  a  fearful  pattern  of  his  juft  difpleafure  and  wrath  againft  finful  Nations.     It  teach- 
 eth  us,  how  Gad  thought  ^ood  to  plague  and  afflict  them  5  it  doth  not  appoint  in  whac 
 form  and  manner  we  ought  to  punifh  the  fin  of  Idolaty  in  all  others.     Unlefs  they 
 will  fay ,  that  becaufe  the  Ifraelites  were  commanded  to  make  no  Covenant  with 
 the  people  of  that  Land,   therefore  Leagues  and  Truces  made  between  Superfluous 
 Perfons ,  and  fuch  as  ferve  God  aright, ,  are  unlawful  altogether ;  or,  becaufe  God 
 commanded  the  Ifraelites  to  fm[te  the  Inhabitants  of  Canaan -,  and  to  root  them  out, 
 that  therefore  reformed  Churches  are  bound  to  put  all  others  to  the  edge  of  the  fword. 
 Deur  122     Now  whereas   Commandment  was  alfo  given  to  deftroy  all  places  where  the  Ca- 
 naanites  had  ferved  their  gods,  and  not  to  convert  any  one  of  them  to  the  honour  of  the 
 true  God  :  this  Precept  had  reference  unto  a  fpecial  intent  and  purpoje  ,  which  was, 
 that  there  fhould  be  hut  one  only  Place  in  the  whole  Land ,  whereunto  the  People 
 might  bring  fuch  Offerings,  Gifts,  and  Sacrifices,  as  their  Levitical  Law  did  require. 
 By  which  Law ,  fevere  charge  was  given  them  in  that  refpecT: ,  not  to  convert  thofe 
 places  to  the  worfhip  of  the  living  God ,  where  Nations  before  them  had  ferved 
 Dcut.  12. 4,5.  Idols ,  But  to  feek  the  place  which  the  Lord  their  Godflmtldchttfe  out  of  aH  their  Tribes. 
 Befides  ,  it  is  reafon  we  fhould  likewife  confider  how  great  a  difference  there  is  be- 
 tween their  proceedings,  who  erecT:  a  new  Common- wealth ,  which  is  to  have  nei- 
 ther People  nor  Law ,  neither  Regiment  nor  Religion  the  fame  that  was$  and  theirs, 
 who  only  reform  a  decayed  eftate,  by  reducing  it  to  that  perfection  from  which  it 
 hath  fwarved.    In  this  cafe  we  are  to  retain  as  much ,  in  the  other  as  little  of  former 
 things  as  we  may.    Sith  therefore  Examples  have  not  generally  the  force  of  Laws 
 which  all  men  ought  to  keep,  but  of  Counfels  only  and  Perfwafions  not  amifs  to  be 
 followed  by  them  whofe  Cafe  is  the  like  5  furely  where  Cafes  are  fo  unlike  as  theirs 
 and  ours,  I  fee  not  how  that  which  they  did,  fhould  induce,  much  lefs  any  way  enforce 
 us  tothefamepra&ife,  efpecially  confidering  that  Groves  and  Hill-altars  were,  while 
 they  did  remain,  both  dangerous  in  regard  of  thefecret  accefs ,  which  People,  fuper- 
 ftitioufly  given,  might  have  always  thereunto  witheafe-,  neither  could  they  remain- 
 ing 
 
Ecckfiaslical  Toiitj, 
 
 ing  ferve  with  any  fitnefs  unto  better  parpofe  :  whereas  our  Temples  ( their  former 
 abufe  being  by  order  of  Law  removed )  are  not  only  free  from  fuch  peril,  but  witha'.l  fo 
 conveniently  framed  for  the  people  of  God  to  ferve  and  honour  him  therein;  that  no 
 man  beholding  them ,  canchufe  but  think  it  exceeding  great  pity  they  mould  be  ever 
 any  otherwife  employed.  YeabuttheCattelof^z^/dr  (  you  will  fay )  were  fit  for  fa- 
 crifice  5  and  this  was  the  very  conceit  which  fometime  deceived  Saul.  It  was  lb.  Nor 
 do  I  any  thing  doubt ,  but  that  Saul  upon  this  conceit  might  even  lawfully  have  offer- 
 ed to  God  thofe  referved  fpoyls  ,  had  not  the  Lord  inthat  particular  cafe  given  (fecial 
 charge  to  the  contrary.  AndthereforenotwithftandingthecommandementofT/r^e/to 
 deftroy  Canaanites,  Idolaters  maybe  converted  and  live  :  So  the  Temples  which  have 
 ferved  Idolatry  as  Inftruments,  may  be  ian&ified  again  and  continue,  albeit,  to  rfrael 
 commandement  have  been  given  'that  they  fhould  deftroy  all  Idolatrous  places  in  their 
 Land;  and  to  the  good  Kings  of  ifrael  commendation  for  fulfilling,  to  the  evil  for  difo- 
 beying  the  fame  Commandement ,  fometimes  punifhment ,  always  (Lai  p  and  fevere  re- 
 proof hath  even  from  the  Lord  himfelf  befallen.  Thus  much  it  may  fuffice  to  have  writ- 
 ten in  defence  of  thofe  Chriftian  Oratories,  the  overthrow  and  ruine  whereof  is  defired 
 not  now  by  Infidels ,  Pagans,  or  Turks,  but  by  a  fpecial  refined  Sett  of  Chriftian  Belie- 
 vers ;  pretending  themfelves  exceedingly  grieved  at  our  Solemnities  in  erecting  Chur- 
 ches 7  at  the  Names  which  we  fuffer  them  to  hold  ,  at  their  form  and  famiori,  at  the 
 ftatelinefs  of  them  and  coftlinefs,  at  the  opinion  which  we  have  of  them,  and  at  the  ma- 
 nifold fuperftitious  abufes  whereunto  they  have  been  put. 
 
 1 8.  Places  of  publick  retort  being  thus  provided  for,    oftubiuk.  udfofc  or  peaching,anithefirfl  kj„d  ibere* 
 our  repair  thither  is  efpecially  for  mutual  conference,   ofi.Wthbifitfe. 
 and  as  it  were  commerce  to  be  had  between  God  and    ptSuTIicuS^SLttS  fi!,iinv!cem  op- 
 
 r,        c  ,  N    r   i     1  ..       ij  cr-    J     Fonanrui   iccurwum  exercma  &  dehdcna  &  opinion's 
 
 US.  Became  therelore  Want(rf)Of  the  Knowledge  Ot  (jOQ  omnia  proventuhrexignorantia:  ficur  cicuscv  pii- 
 lS  the  caufe  of  all  iniquity  amongft  men,as  contrariwife,   vati"n<:  ,u'„vifuls  va.6atur  f»t%K  &  laditur.    Sciencia 
 
 l  Jrtt  L-rJL/-jru.r        venratjs  rollic  hominum  inimkitiatn  &  .  dium      II  c 
 
 the  ground  of  all  our  happinefs,  and  the  feed  of  whatfo-  promidt  fantfa  Theoiogia  dicens,  Habhabit  agS 
 ever  perfedt  vertue  groweth  from  us,  is  a  right  opinion  cum  IuP°-  Et  afligfm  rarionem ,  Cepjeca  en  terra 
 touching  things  divine,this  kind  of  knowledge  we  may  ffifSg^.  Mo/"  ***!* iriMor-  Hinnebuch- 
 juftly  fet  down  for  the  firft  and  chiefeft  thing  which 
 
 God  imparteth  unto  his  People,  and  our  duty  of  receiving  this  at  his  merciful  hands,  for 
 the  fi;  ft  of  thofe  religious  Offices  wherewith  we  publickly  honour  him  on  earth.     For 
 the  inftru&ion  therefore  of  all  forts  of  men  to  eternal  life ,  it  is  neceffary,  that  the  facred 
 and  faving  truth  of  God  be  openly  publifhed  unto  them.     Which  open  publication  of 
 heavenly  myfleries ,  is  by  an  excellency  termed  preaching.     For  otherwife  there  is  not 
 any  thing  publickly  notified  ^  but  we  may  in  thatrefpecl:,  rightly  and  properly  fay  it  is 
 preached.     So  that  when  the  School  of  God  doth  ufe  it  as  a  word  of  Aft ,  we  are  Luc  8.  :o. 
 accordingly  to  underftand  it  with  reftraint  to  fuch  fpecial  matter  as  that  School  is  ac-  ,v,?- 
 cuftomed  to  publifh.    We  find  not  in  the  World  any  People  that  have  lived  altoge- 
 ther without  Religion.     And  yet  this  duty  of  Religion,  which  provideth  that  pub- 
 lickly all  forts  of  men  may  be  inftrucled  in  the  fear  of  God ,  is  to  the  Church  of 
 God,  and  hath  been  always  fo  peculiar,  that  none  of  the  Heathens,  how  curious  videTmnl. 
 foever  in  fearching  out  all  kinds  of  outward  Ceremonies  like  to  oars ,  could  ever  d?  prf  hr" 
 once  fo    much  as  endeavour  to  referable  herein  the  Churches  care  for  the  endiefs 
 good  of  her  Children.     Ways  of  teaching  there  have  been  fundi  y  always  ufual  in 
 Gods  Church.     For  the  firft  introduction  of  youth,  to  the  knowledge  of  God ,  the  The  J«ws 
 Jews  even  till  this   day  have  their  Catechifms.     With  Religion  it  fareth  as  with  £'«A  °S 
 other  Sciences,  the  firft  delivery  of  the  Elements  thereof  muft,  for  like  confidera- 
 tion,  {b)  be  framed  according  to  the  weak  and  (lender  capacity  of  young  Beginners :  unto  *  rnciP!enti- 
 which  manner  of  teaching  Principles  in  Chriftianity,  theApoftleinthefixth  to  the  fimpSst"- 
 
 di  pra?cepta 
 magics  eonvepir.  Aut  enira  difficultatt  inftitutionis  tamnumerofx  atque  prrplexe  deterreii  folenr;  aureo  tempore  quo pr«- 
 cipucalendaingenia  atque  indulgentia  quadam  enutrienda  funt,  afperiorumrerum  traftatu  atteruntur.  Fab.poaem.  I.  I.  Inci- 
 pientibns  no'i  s  '\ponerc  jura  populi  Romani,  ita  videntur  polTetradi  comrnodifTime,  fi  primo  levi  acfimplici  via,  port  deindc 
 dilrgcmiflima  atque  exaftiirima  inttrpretatione  fingula  tradantur.  Alioquifi  ftatim  ab  initio  rudem  adhuc&  infirmutn  ani-- 
 muiri  fturtiofj  multitudineacvarietarererumoneraverimui,  duorum  alrcrum  ,  aut  defertorcm  lludiorum  afficiemus,  aut  ciim 
 m Jgpo  labove  cius,faepe  <tiam  cum  diffidcniia(qua:  plerumque  juvenes  avertitjfcr.fci  ad  id  perduccmus,ad  quod  Icyiorc  via  du- 
 ctus fipe  uiigno  laborc  &  fine  ulla  diffidentia  mituriu*  pcrduci  potuiffct.  Injlitut.  iwper.  I.  i.r/'r  i. 
 
 Hehrem 
 
!5o  The  Fifth  2>co^  of 
 
 Hebrew  is  himfelf  underftood  to  allude.     For  this  caufe  therefore,  as  the  Decalogue  of 
 Mofes  declareth  fummai  ily  thofe  things  which  we  ought  to  do  t  the  Prayer  of  our  Lord, 
 vile  Ruff,  in    whatfoever  We  Should  requeft  or  defire  :  fo  either  by  the  Apoftles ,  or  at  the  leaft-wife 
 Sjmb'  out  of  their  Writings,we  have  the  fubftance  of  Christian  Belief  compendioufly  drawn  in- 
 
 to few  and  Short  Articles,  to  the  end  that  theweaknefs  ofno  mans  wit  might  either 
 hinder    altogether  the  knowledge ,  or  excufe  the  utter  ignorance  of  needful  things. 
 Such  as  were  trained  up  in  thefe  Rudiments }  and  were  fo  made  fit  to  be  afterward  by 
 Baptifm  received  into  the  Church  ,  the  Fathers  ufually  in  their  Writings  do  term  Hea- 
 Terr.  de  roe-  rers ;  as  having  no  farther  communion  or  fellow/hip  with  the  Church ,  than  only  this, 
 nitenr.  An     that  they  were  admitted  to  hear  the  Principles  of  Chriftian  Faith  made  plain  unto  them. 
 Si'"ch?iftus"?  ■  Catechizing  may  be  in  Schools,  it  may  be  in  private  Families;  But  when  we  make  ic 
 AHui  andien-  a  kind  of  Preaching  9  we  mean  always  the  publick  performance  thereof  ;in  the  open 
 tibus?  Audi-  hearinCT  0f  men,  becaufe  things  are  preached  not  in  that  they  are  taught ,  but  in  that 
 
 entcs  optare       i  >      trrt.  J  .  v      ■> 
 
 intinaioncm   they  are  pubhined. 
 
 non  praffu-  , 
 
 mcrecportct-    Cyprian.  Epift.  17. 1.  3.    Audientsbus   vigilantia  veftra  nonddit.  Rupert,  de  divin.  offic.  lib.  4.  cap.  18.  Au- 
 
 diens  quirqucrcgulam  tidei,  Ca.echumenusdicitur.    Catechiimenus  namque  Auditor  intcrpmatur. 
 
 ofPreadiing,      Tp    Mefes  and   the  Prophets,  Chrift  and  his  Apoftles,  were  in  their  times  all 
 JubHcktyrfie  Preachers  of  Gods  Truth ;  fome  by  Word ,  fome  by  Writing ,  fome  by  both.    This 
 Books  of  holy  they  did  partly  as  faithful  Witneffes ,  making  meer  relationwhzt  God  himfelf  had  re- 
 Scripturcjand  sealed  unto  them;  and  partly  as  careful  Expounders,  Teachers,  Perfwaders  there- 
 fuppofTun-  of.     The  Church  in  like  cafe  Preacheth  ftill,  firft  publifhing  by  way  of  Tefiimony 
 truths  in  thofe  or  relation,  r!he  truth  which  from  them  She  hath  received,  even  in  fuch  fort  as  it 
 scripture0"'    was  received ,  mitten  in  the  (acred  •volumes  of  Scripture  :  Secondly ,  by  way  of  ex- 
 which  we  ai.  plication ,  difcovering  the  myfteries  which  lye  hid  therein.     The  Church  as  a  Wit- 
 'ead-?^    f  ne^s'  preacheth  his  meer  revealed  Truth,  by  reading publickly  the  Sacred  Scripture, 
 the  choyce  °  So  that  a  fecond  kind  of  preaching  is  the  reading  of  holy  Writ.     For  thus  we  may 
 which  we       the  boldlier  fpeak ,  being  ftrengthened  (a)  with  the  examples  of  fo  reverend  a  Prelate  as 
 make  m  read-  j-^j^  that  Mofes  from  the  time  ofantient  Generations  and  Ages  long  fince  paft ,  had 
 thSaii.  21.  amongft  the  Cities  of  the  very  Gentiles  them  that  preached  him,  in  that  he  was 
 read  every  Sabbath  day.    For  fo  of  neceflky  it  muft  be  meant,  in  as  much  as  we 
 know,  that  the  Jews  have  alwayes  had  their  weekly  Readings  of  the  Law  of 'Mofes ; 
 but  that  they  always  had  in  like  manner  their  weekly  Sermons  upon  fome  part  of  the 
 Law   of  Mofes ,  we  no  where  find.     Howbeit  ftill  we  muft  here  remember ,  than 
 the  Church-,  by  her  publick  reading  of  the  Book  of  God,  preacheth  only  as  a  Wit- 
 nefs.     Now  the  principal  thing  required  in  a  Wit  nefs,  is  Fidelity.     Wherefore  as  we 
 cannot  excufe  that  Church,  which  either  through  corrupt  translations  of  Scripture, 
 delivereth,  inftead  of  divine  Speeches ,  any  thing  repugnant  unto  that  which  God 
 fpeaketh-  or,  through  falfified  additions,  propofeth  that  to  the  people  of  God  as 
 Scripture,  which  is  in  truth  no  Scripture  :  So  the  blame,  which  in  both  thefe  re- 
 fpecls  hath  been  laid  upon  the  Church  of  England,  is  furely  altogether  without 
 caufe.     Touching  Translations  of  Holy  Scripture ,  albeit  we  may  not  difallow  of 
 their  painful  travels  herein,  who  Strictly  have  tyed  themfelves  to  the  very  Original 
 letter ;  yet  the  judgment  of  the  Church,  as  we  fee  by  the  practife  of  all  Nations, 
 Greeks,  Latines,  Perfians,  Syrians,  Ethiopians,  Arabians,  hath  been  ever,  That  the 
 fitteft  for  publick  Audience  are  fuch ,  as  following  a  middle  courfe  between  the  ri- 
 gor of  literal  Translators ,  and  the  liberty  of  Paraphrafts ,  dowithgreateftfhortnefs 
 and  plainnefs  deliver  the  meaning  6f  the  Holy  Ghoft.     Which  being  a  labour  of  fo 
 great  difficulty ,  the  exacT:  performance  thereof  we  may  rather  wiSh  than  look  for. 
 So  that ,  except  between  the  words  of  t  ran  fat  ion  and  the  mind  of  Scripture  it  felf ,  there 
 be  Contradiction,  every  little  difference  mould  not  feem  an  intolerable  blemiSh  necef- 
 Ffai.  105:8.    farily  to  be  fpunged  out.     Whereas  therefore  the  Prophet  David  in  a  certain  Pfalm 
 doth  fay  concerning  Mofes  and  Aaron,  that  they  were  obedient  to  the  word  of  God, 
 and  in  the  felf- fame  place  our  allowed  Tranflation  faith  ,  they  were  not  obedient,  we 
 are  for  this  caufe  challenged  as  manifeft  Gain-fayers  of  Scripture,  even  in  that  which 
 we  read  forScripture  unto  the  people.     But  for  asmuchaswordsarerefemblancesof 
 that  which  the  mind  of  the  Speaker  conceiveth ,  and  Conceits  are  Images  reprefenting 
 that  which  isfpokenof;  it  tolloweth  that  they  who  will  judge  of  words,  Should  have 
 
 recourfe 
 
EccleJiaHica!  Tolity.  jjjj 
 
 recourfe  to  the  things  themfelves  from  whence  they  rife.    In  fetting  down  that  Miracle, 
 at  the  fight  whereof  Peter  fell  down  aftonifhed  before  the  feet  of  Jefus,  and  cryed,  De- 
 fart  ,  Lord,  lama  Sinner,  the  (k)  Evangelift  St.  Luke  faith,  the  ftore  of  the  jifh  which  U"ke  5. 6t7. 
 they'took  was  fuch  ,  that  the  Net  they  took  it  in  brake,  and  the  Ships  which  they  load- 
 ed therewith  funk  5  (/)  St.  5Mw  recording  the  like  Miracle,  faith,  That  albeit  the  Fifh-  ijchnu.21. 
 es  in  number  were  fo  many,  yet  the  Net  with  fo  great  a  weight  was  not  broken.  Suppofe 
 they  had  written  both  of  one  Miracle.     Although  there  be  in  their  Words  a  manifeft 
 mew  of  jar  •  yet  none,  if  we  look  upon  the  difference  of  matter,  with  regard  whereunco 
 they  might  both  have  fpoken  even  of  one  Miracle,  the  very  fame  which  they  fpake  of 
 divers    the  one  intending  thereby  to  fignifie  that  thegreatnefs  of  the  burden  exceeded 
 the  natural  ability  of  the  inftruments  which  they  had  to  bear  it  5  the  other,  that  the 
 weaknefs  thereof  was  fupported  by  a  fupermtural  and  miraculous  addition  of  ftrength. 
 The  Nets,  as  touching  themfelves ,  brake ,  but  through  the  power  of  God  they  held. 
 Are  not  the  words  of  the  (d)  Prophet  Micheas  touching  Bethleem,  Thou  Betbleem  the  a  mnh- s  *•■ 
 leaftC  and  doth  not  the  very  {b)  Evangelift  tranflate  thefe  words ,  Thou  Bethleem  not  *  Match.  2.1. 
 the  leaft?  theone  regarding  the  quantity  of  the  Place,  the  other  the  dignity.   Micheas 
 attributeth  unto  it  fmallnefs,  in  refpect.  of  circuit  5  Matthew  greatnefs,  in  regard  of  honor 
 and  eftimation ,  by  being  the  native  foyle  of  our  Lord  and  Saviour  Chrift.     Sith  there- 
 foreSpeeches,  which  gain-fay  one  another,  muff  of  necefiity  be  applyedboth  unto  one 
 and  the  felf-fame  Subje<5l-,fith  they  muft  alfo  the  one  afnrm,the  other  deny  the  felf-fame 
 thin<> :  what  neceflity  of  contradiction  can  there  be  between  the  Letter  of  the  Prophet 
 David,  and  our  authorifed  Tranflation  thereof ,  if  he  underftanding  Mofe  s  and  Aaron 
 do  fay,  They  were  net  difobedienti  we  applying  our  fpeech  to  Pharaoh  and  the  Egyptians, 
 do  fay  of  them ,  They  were  not  obedient  i  Or  ( which  the  matter  it  felf  will  eafily  enough 
 likewife  fuffer )  if  the  Egyptians  being  meant  by  both,  it  be  faid  that  they  inregard  of 
 (c)  their  offer  to  let  go  the  People,  when  they  faw  the  fearful  darknefs,  dtf obeyed  uot  the  c  Exod.1c.24 
 Word  of  the  Lord  5  and  yet  that  they  did  not  obey  his  Word ,  in  as  much  as  the  Sheep 
 and  Cattel  at  the  felf-fame  time  they  with- held.     Of  both  Tranflations,  the  better  I 
 willingly  acknowledge  that  which  cometh  nearer  to  the  very  letter  of  the  Original  veri- 
 ty :  yet  fo ,  that  the  other  may  likewife  fafely  enough  be  read ,  without  any  peril  at  all 
 of  gain- faying ,  as  much  as  the  leaft  jot  or  fyllable  of  God's  moft  facred  and  precious 
 Truth.     Which  Truth,  as  in  this  we  do  not  violate,  fo  neither  is  the  fame  gain- fayed  or 
 croft,  no  not  in  thofe  very  Preambles  placed  before  certain  readings,  wherein  the  fteps 
 of  the  Latin  Service-Book  have  been  fomewhat  too  nearly  followed.     As  when  we  fay,  d  The  GofiJtl 
 Chrift  fpake  (J)  to  his  Difciples,  That  which  the  Gofpel  declareth  he  fpake  (e)  unto  the  Sunday  after 
 Fharifees.   For  doth  the  Gofpel  affirm ,  he  fpake  to  the  Pharifees  only  ?  doth  k  mean  Eafter,and  on 
 that  they,  and  befides  them,  no  man  elfe  was  at  that  time  fpoken  unto  by  our  Saviour  ^t^ti^n 
 Chrift?  If  not,  then  is  there  in  this1  diverfity  no  contrariety.    I  fuppofe  it  fomewhat  e  John  1 0.1  i. 
 probable,  that  St.  ^ohnmd  St.  Matthew,  which  have  recorded  thofe  Sermons,  heard  "2"h-  ;M« 
 them ,  and  being  Hearers,  did  think  themfelves  as  wel  reflected  as  the  Pharifees  in  that  /.  ,8u  ' 
 which  their  Lord  and  Mafter  taught ,  concerning  the  Paftoral  care  he  had  over  his  own  Aknough  it 
 Flock,  and  his  offer  of  Grace  made  to  the  whole  World-,  which  things  are  the  matter  he^Zcor'" 
 whereof  he  treateth  in  thofe  Sermons.  Wherefore  as  yet  there  is  nothing  found,  where-  which  is  ufcd 
 in  we  read  for  the  Word  of  God  that  which  may  be  condemned  as  repugnant  unto  his  "?  <°mcChur" 
 Word.    Furthermore ,  fomewhat  they  are  difpleafed,  in  that  we  follow  not  the  method  before  Prea- 
 of  Reading,  which  {f  )  in  their  judgement  is  moft  commendable ,  the  method  ufed  in  ching  time 
 fome  foreign  Churches,  where  Scriptures  are  read  before  the  time  of  Divine-Service,  and  ^mbi^11   ' 
 without  either  choyce  or  fiint  appointedby  any  determinate  Order.  Neverthelefs,  till  fuch  hath  the  s.r'» 
 time  as  they  fhall  vouchfafe  us  fome  juft  and  fuflicient  reafon  to  the  contrary,  we  muft  P"?resr«di 
 by  their  patience ,  if  not  allowance ,  retain  the  (g)  antient  received  Cuftom  which  we  1^,  „<*  any 
 now  obferve.     For  with  us  the  reading  of  the  Scripture  in  the  Church  is  a  part  of  our  othwOrderif 
 Church-Liturgy,  a  fpecial  Portion  of  the  Service  which  we  do  to  God,  and  not  an  exer-  r^ng"^ 
 cife  to  fpend  the  time  when  one  doth  wait  for  anothers  coming,till  the  affembly  of  them  the  church 
 which  mail  afterwards  worfhip  him  be  compleat.    Wherefore,  as  the  form  of  our  Pub-  ue^cflary 
 lick  Service  is  not  voluntary ,  fo  neither  are  the  parts  thereof  left  uncertain,but  they  are  g^'ug.  de  civ. 
 
 Dei,  1.22.  c.8. 
 FaSo  fjlentio^cripturarum  funt  le<Sadivina  folennia.     Thar  for  feveral  times  feveral  pieces  of  Scripture  were  read  as  parts  of 
 the  Service  of  the  Gi  et  k  Church  the  Fathei  s  thereof  in  their  fundry  Homilies  and  other  Writings  do  all  teftrfie  the  like  Order 
 in   ihe  Syrian  Churches,  is  clear  by  rhe  very  inferiptions  of  Chapters  throughout  their  Tranflation  of  the  New  reftainent.  Sec 
 the  Edition  at  Vhnntty  Parii  and  Aniwerp. 
 
 A  a  all 
 
m  The  Fifth  "BooJ^  of 
 
 all  fet  down  in  fuch  order ,  and  with  fuch  choyce,  as  hath  in  the  wifdom  of  the  Church 
 feemed  beft  to  concur  as  well  with  the  fpecial  occasions,  as  with  the  general  purpofe 
 which  we  have  to  glorifie  God. 
 of  reaching  20.  Other  Publick  readings  there  are  of  Books  and  Writings  not  Canonical , 
 SfSng  whereby  the  Church  doth  alfo  preach,  or  openly  make  known,  the  Doctrine 
 ofother  pro  of  vertuous  converfation  3  whereupon,  befides  thofe  things,  in  regard  whereof  we 
 fitabk  ii.ftru-  are  tflouCTht  to  read  the  Scriptures  ofGodamifs,  it  is  thought  amifs ,  that  we  read  in 
 Sneering  our  Churches  anything  at  all  befides  the  Scriptures.  To  exclude  the  reading  of  any 
 Books  Apo.  fuch  profitable  inftru&ion ,  as  the  Church  hath  devifed  for  the  better  underftanding  of 
 wyphal.         Scripture,  or  for  the  eafier  trayning  up  of  the  People  in  holinefs  and  righteoufnefs  of 
 
 life ,  they  {a)  plead,  that  God  in  the  Law  would  have 
 
 it  it  good  to  eonfi.icr  the  order  which  the  Lord  kept  nor  Flelh-hooks,  nor  Trumpets,  but  thofe  only  which 
 with  his  Peop'e  in  times  .part    when  he  command-    were  fanftif]ecl    tnat  for  ^g  expounding  of  darker 
 
 ei,  Exod.  20.  2c.   that  noV.fTlnor  nomflrumtnr,  ei-       .  r         ru  i      T     r  *  t^   i&  "•**"*"■* 
 
 rh--r  Befome  or  FUfh hooft,  or  Pan,  fhould  once  come     places,  We  ought  tofollOW  the  Jews  *  Polity,  whoun- 
 
 into  the  Temi  i  ■,  but  thofe  only  which  wei  e  undifkd  der  Antiochus ,  where  they  had  not  the  commodity  of 
 ?wSKS&t4^^^5BrS  Sermons,  appointed  always  at  their  Meetings  fome- 
 pie  togrthcr ,  hut  thofe  only  which  were  fet  apart  for  what  out  of  the  Prophets  to  be  read  together  with  the 
 ft^fSft's&ci  ^is,  the  Polity  of  the  Law ,  and  fo  by  the  one  made  the  other  plainer 
 Church  of  God  is  times  part  is  to  be  followed,  &c.  to  be  undedtood  ;  That  before  and  after  our  Sa- 
 viours comming  they  neither  read  Onkelos  nor  $ona- 
 i  acts  i?.  i?.  thans  Paraphrafe,  though  having  both,  but  contented  themfelves  (£)  with  thereading 
 Afls I5' ""  only  of  Scriptures-,  that  ifin  the  Primitive  Church  there  had  been  any  thing  read  befides 
 c  Turt'n  Apoi.  tne  Monuments  of  the  Prophets  and  Apoftles,  (V)  tfuflin  Martyr  and  Ongen^  who  men- 
 2.  origen.  tion  thefe,  would  have  fpoken  of  the  other  likewife;  that  (d)  themoftantientand 
 "om:  l£-V?  beft  Councels  forbid  any  thing  to  be  read  in  Churches  ,  faving  Canonical 
 Judie.  Scripture  onely  -,  that  when  (e)  other  things  were  afterwards  permitted  (/)  fault 
 
 rfconcil.  La-  was  found  with  it,  it  fucceeded  but  ill,  the  Bible  it  felf  was  thereby  in  time  quite 
 eConcif  Va-  and  clean  thruft  out.  Which  Arguments,  if  they  be  only  brought  in  token  of 
 fenf.a.  the  Authors  good-will  and  meaning  towards  the  caufe  which  they  would  fet  for- 
 
 k)n°nCar  2°°  war<^ '  mu&  accordingly  be  accepted  of  by  them ,   who  already  are  perfwaded  th'e 
 fame  way.     But  if  their  drift  and  purpofe  be  to  perfwade  others ,  it  would  be  de- 
 manded ,  by  what  Rule  the  legal  hallowing  of  Befomes  and  Flefh-hooks  muft  needs 
 exclude  all  other  readings  in  the  Church  fave  Scripture.     Things  fanctified  were 
 thereby  in  fuch  fort  appropriated  unto  God,  as  that  they  might  never  afterwards 
 again  be  made  common.     For  which  caufe,  the  Lord ,  to  fign  and  mark  them  as  his 
 *Ex.3o.  25.    own,  (g)  appointed  oyle  of  holy  oyntment ,  the  like  whereunto  it  was  not  lawful  to 
 !e        o  t    make  for  ordinary  and  daily  ufes.     Thus  the  (h)  anoynting  of  Aaron  and  his  Sons  tyed 
 fHumbj^la'  tnem  t0  tne  Office  of  the  Prieft-hood  for  ever;   the  anoynting  not  of  thofe  Silver 
 Trumpets  (  which  (i)  Mofes  as  well  for  Secular  as  Sacred  ufes  was  commanded  to  make, 
 j-.Exod.27 3.  nottofanclifiej  but  the  Undion  of  the  {k)  Tabernacle,  the  Table,  the  Laver,the  Altar 
 & 2.0.26,27,    0f  God,  with  all  the  inftruments  appertaining  thereunto,  this  made  them  for  ever 
 holy  unto  him  ,  in  whofe  fervice  they  were  imployed.     But  what  of  this?  Doth  it 
 hereupon  follow,  that  all  things  now  in  the  Church, from  the  gteztefttotkleaft, are 
 it  c.i  i.p  unrioly,  which  the  Lord  hath  not himfelfprecifely  inftituted?  for  fo  (I)  thofe Rudi- 
 197.  '        '  ments,  they  fay,  do  import.     Then  is  there  nothing  holy ,  which  the  Church  by 
 TouidL°bd      ner  Authority  hath  appointed-,  and  confequently  all  pofitive  Ordinances  that  ever 
 tfiffc  RudV     were  made  by  Ecclefiaftical  Power,  touching  Spiritual  affairs,  are  prophane,  they  are 
 ments  and     unholy.     I  would  not  willi  them  to  undertake  a  Work  fo  defperate  as  to  prove,  that  for 
 Kachft°nath«  tJie  Peoples  inftruction  no  kind  e  of  Reading  is  good,  but  only  that  which  the  Jews  de- 
 wouid  have    vifed  under  Antiochus,  although,  even  that  be  alfo  miftaken.  For,  according  to  (m)  Eli- 
 broiTiu  into    ^ tne  Levite  (out  of  whom  it  doth  feem  borrowed )  the  thing  which  Antiochus  tor- 
 tWe  church     bad,  was  the  Publick  reading  of  the  Law,  and  not  Sermons  upon  the  Law .     Neither 
 blK  hT  h     ^  r^e  Jews  rea(*  a  Port^on  °f  tne  Prophets  together  with  the  Law,  to  fervefor 
 TppointeV1  a»  Interpretation  thereof,  becaufe  Sermons  were  not  permitted  them;  Bnt,inftead 
 mEiias  Thtfh.  of  the  Law ,  which  they  might  not  read  openly,  they  read  of  the  Prophets  that,  which 
 ^verboPa-    in  _likene(s  of  matter  came  neareft  to  each  Section  of  their  Law.    Whereupon, 
 »Aasi*.sr;  when  afterwards  the  liberty  of  reading  the  Law  (»j  was  reftored,  the  felf- fame 
 
 Cuftom 
 
EccIeJiaHical  'Polity.  ^ 
 
 Cuftom  (<?)  as  touching  the  Prophets  did  continue  ftill.    If  neither  the  Jews  »  a«>  13.  15 
 
 have    ufed    publickly  to  read    their  Paraphrafts, 
 
 nor  (p)  the  Primitive  Church  for  a  long  time  any    l^S^'J9^rli  V"8'" ™nt.inued  ^]nt^ 
 
 1    Hit  •  ■  1  -     ■    *     ~  L      /->      /      cnurcnes  ot  God»fler  the  Apoftles  times,   as  may  ap 
 
 Other  Writings  than   ^CriptUie  ,    except    the    CaUie      pear    by  the  fecond  Apology  of /w/rin  Martyr.    Idem, 
 
 of  their  not  doing  it,  were  fome  Law  of  God,    ?  \9.8-'t  was  decreed  in  the  Councei  of  iW/cM,  that 
 or  Reafon  forbidding  them  to  do  that  which  we    ^^^^^^t^Ca^. 
 
 do.    Why  fllOUld  the  latter   Ages  of  the   Church  be      wards,  as  corruptions  grew  in  theC  hurch,  the  read- 
 
 deprived  of  the  Liberty  the  former  had  t  Are  we    £{  ^Jg^  <g  lESSE^iE^ 
 
 bound  While  the  World  itandeth  ,  tO  put  nothing  in      Horn  was  controlled,  as  may  appear  bycheCounccl 
 
 practice ,  but  onely  that  which  was  at  the  very  firft  ?    °i  fu™,  albti,r  orhrrwife.  fo?]!h-    rhe  bringing  in 
 
 *_,  <  1       *-i  1      c   _       ..  .     i.    .  .,        of  Homilies  and   Mirtyrs  lives ,  hath  c!<ruft  the  Eible 
 
 Concerning  the  Council  of  Laodicea,  as  it  forbid-     ci«n  out  of  the  church,  or  into  a  comer, 
 deth  the  reading  of  thofe  things  which  are  not  Ca- 
 nonical, fo  it  maketh  fome  things  not  Canonical  which  are.     Their  Judgment  in  TheApoca- 
 this  we  may  not ,  and  in  that  we  need  not  follow.     We  have  by  thus  many  years  lyi>s' 
 experience  found ,  that  exceeding  great  good ,  not  incumbred  with  any  notable  in- 
 convenience, hath  grown  by  the  Cuftome  which  we  now  obferve.     As  for  the  harm 
 whereof  judicious  men  have  complained  in  former  times  ^  it  came  not  of  this,  thato- 
 ther  things  were  read  befides  the  Scripture ,  but  that  fo  evil  choyce  was  made.     With 
 us  there  is  never  any  time  beftowed  in  Divine  Service ,  without  the  reading  of  a  great 
 part  of  the  holy  Scripture ,  which  we  acount  a  thing  moft  neceflary.     We  dare  not  ad- 
 mit any  fuch  Form  of  Liturgy ,  as  either  appointeth  no  Scripture  at  all,  or  very  little  to 
 be  read  in  the  Church.     And  therefore  the  thrufting  of  the  Bible  out  of  the  Houfeof 
 God,  is  rather  there  to  be  feared,  where  men  efteem 
 it  a  matter  a  fo  indifferent,  whether  the  fame  be  by    •£$ ^ig^l^,SffldSfltt 
 
 folemn  appointment  read  puollCkly  ,  Or  not  read,  the     have  no  fuch  Order  of  fimple  reading,  cannot  be  in  this 
 
 bare  Text  excepted,  which  the  Preacher  haply  chu-    point  c^ar^  «»*/hf  breach  oi  God's  Command. 
 
 ,.    1  j-D^i^i  /-j  1  menr,whic,i  they  might  be.if Jimple  reading  were  necef- 
 
 feth  out  to  expound.     But  let  us  here  confider  what    /•„,.    £  By  fimpie  Ldks  i  meaneth  the  Cuftom  of 
 
 the  Praftife  of  OUr  Fathers  before  US  hath  been,  and      bare  Reading  more  than  the  Preacher  at  the  fame  time 
 
 how  far-forththefamemay  be  followed.     Wefind,  Zn^JgSS^fy&*£!X. 
 
 that  in  antient  times  there  was  publickly  read firft  the  692.   c  Judaicarum  Hiftoriarum  iibri  traditi  funtab 
 
 ^Scripture,  as  namely,  fomething  outoftheBooks  AP°ft°lis  le8cn?'  KE5cIc^is;  nig  jnJof.Hpm.  15. 
 
 of  the  c  Prophets  of  God  ,  which  were  of  old-,  lome-  hj,,lt  v,,<$,  ^  ra  j^/Sl^X/mm  tit  'A**A<v.  » 
 
 thing  out  of  d  the  Apoftles  Writings^  and  laftly  out  of  ™  ^xi-w™  tb?  nr>;?»T9» « ^mntsw.   Juftin. 
 
 theholycEvangeUfc ;,  tome  things  vvhich  touched  the  X^^^X^^^t^ 
 
 Perfon  Of  OUr  Lord  Jefus  Chrift  himfelf.       Thecaufe     ftionem  S.  JWiproferret,  heatifiimusAntifhsAm- 
 
 of  their  reading  firft  the  old  Teftament,  then  the  New,     br<=TlU5v^c-  ^pV-Sewiji.  g.don*s.  Mart,  evi- 
 
 ,     ,  r°  1  ri        1        •  „  11     ,        '      de  Coned   Vaf.2.  ha' 1:11m  an. Dora. 444.  torn.  Concil  2. 
 
 and  always  fomewhat  out  of  both ,  is  mofthkely  to    P.  i9.  i.em synod  Lsod.  elk  cypr.  1. 1  cpift.  5.  & 
 have  been  that  which  J-uRin  Martyr  and  Saint  Aimtft     M-epW-s-  Arab.  1. 1.  crfic  c.  8.&epift.  75.  &iib, 
 obferve  in  comparing  the  two  Teftaments.    The  A-    de  ^UW*W'  C'P-20- 
 foftles  (faith  the  one)  hath  taught  us  as  themselves  did  learn  •>  firft  the  PreceMs  of  the  Jufiquaeft.ioi 
 Law,  and  then  the  G  off  els.     F  or  what  elf e  is  rhe  Law ,  but  the  G  off  el  forefhewed?   What 
 other  the  Coffel,  than  the  Law  fulfilled?   In  like  fort  the  other ,  what  the  old 'Te  (lament  Auguft.  quifl. 
 hath,  the  very  fame  the  New  containeth-  but  that  which  lyeth  there  as  under  a  jhadow,  3?  mNura' 
 is  here  brought  forth  into  the  of  en  Sun.     Things  there  frefigured,  are  hereferformed.  Again, 
 In  the  Old  Teftament  there  is  a  clofe  comfrehenfion  of  the  New  •  in  the  New ,  an  of  en  difco- 
 very  of  the  old.     To  be  lhort ,  the  method  of  their  Publick  readings  either  purpofely 
 did  tend ,  or  at  the  leaft- wife  doth  fitly  ferve ,  That  from  fmaller  things  the  mi  tides  of  the  waif.  Strab. 
 Hearers  may  go  forward  to  the  Knowledge  of greater ,  and by  degrees  climbe  uffromthe  low  dcrstwsEo 
 eft  to  the  highefl  things.     Now,  befides  ^he  Scripture ,  the  Books  which  they  called  flaft'  cap-" 
 Ecclefiaftical,  were  thought  not  unworthy  fometime  to  be  brought  into  publick  au- 
 dience ,  and  with  that  Name  they  intituled  the  Books  which  we  term  Afocryfhal.     Un- 
 der the  felkfame  Name  they  alfo  comprifed  certain,  no  otherwife  annexed  unto  the 
 New,  than  the  former  unto  the  Old  Teftament ,  as  a  Book  of  Hermes ,  Epiftlesof 
 Clement,  and  the  like.     According  therefore  to  the  Phrafe  of  Antiquity ,  thefewe 
 may  term  the  New,  and  the  other  the  Old  Ecclefiaftical  Books  or  Writings.     For 
 We  being  directed  by  a  Sentence  ( I  fuppofe )  of  Saint  ferom?  who  faith ,  That  All  ■  ie, , 
 Writings  not  Canonical  are  Afocryfhal,    ufe  not  now  the  Title  Afocryfhal,  as  the- Ptobg," Gale- 
 reft  of  the  Fathers  ordinarily  have  done,  whofe  Cuftom  is  fo  to  name  for  the  moft  at* 
 
 A  a  2  part 
 
 .22. 
 
 ierin.  in 
 
,54.  The  Fifth  "BooJ^  of 
 
 part  only,  fuch  as  might  not  publickly  be  read  or  divulged.     Ruffinm  therefore 
 
 having    rehearfed  the  felf-fame  Books  of  Canonical  Scripture ,  which  with  us  are 
 
 Ruffinm  in     held  to  be  alone  Canonical ,  addeth  immediately,  by  way  of  caution  ,  We  mufi  know 
 
 Syi?ba!'ud"     f^at  ot^cr  Soo^s  t^ere  4re     f0'  w^}  0Ur  Fore'fat^ers  hive  itfed  to  name  not  Canoni- 
 cypr.ai,m      caly  but  Ecclefiaftical  Books ,  as  the  Book  of  Wtidom ,  Ecclefi^ft.cus,  Toby,  Judith, 
 the  Macchabees,  in  the  old  Tefament ;  in  the  New,  the  Book  0/Hei  mes,  and  fuch  others  : 
 All  whtch  Books  and  Writings  they  willed  to  be  read  in  Churches ,  hut  not  to  be  all 'eadged, 
 as  if  their  authority  did  binde  us  to  build  upon  them  our  Faith.     Other  Writings  they 
 named  Apocryphal,  which  they  would  not  have  read  in  Churches.     Thefe  things  deli- 
 vered unto  us  from  the  Fathers ,  we  have  in  this  place  thought  good  to  Jet  down.      So 
 far  Ruffinus.    He  which  confidereth  notwithftanding  what  ftore  of  falfe  and  forged 
 Writings ,  dangerous  unto  Chriftian  Belief  ,  and  yet  bearing  i  glorious  Infcripti- 
 aVideGeia'.   ons ,  began  foon  upon  the  Apoftles  times  to  be  admitted  into  the  Church,  and  to 
 «Uaer.  ton.   be  honoured  as  if  they  had  been  indeed  Apoftolick ,    thall  eafily  perceive  what 
 Conci'.2  p.    caufe  tne  provincial  Synod  of  b  Laodicea  might  have  as  then  to  prevent,  efpecially 
 bci.xa  An.   the  danger  of  Books  made  newly  Ecclefiaftical,  and,  for  fear  of  the  fraud  ofHere- 
 Dom. 366.      ticks,    to;provide,  that  fuch  Publick  readings  might  be  altogether  taken  out  of 
 tiug^'c^".  Canonical  Scripture.     Which  Ordinance  ,  refpeding  but  that  abufe  which  grew 
 Pracur  Scri-  through  the  intermingling  of  Lefibns  Human  with  Sacred  at  fuch  time  as  the 
 nia  "ihf "  n   one  both  affeded  the  Credit ,  and  ufurped  the  Name  of  the  other  (  as  by  the  Canon 
 Eccicfiis  liga  of c  a  later  Council  providing  remedy  for  the  felf-fame  Evil ,  and  yet  allowing  the  old 
 turfu^  nomi-  Ecclefiaftical  Books  to  be  read  ,  it  doth  more  plainly  and  clearly  appear)  neither  can 
 "ripm™™^  be  conftrued,  nor  mould  be  urged  utterly  to  prejudice  our  ufe  of  thofe  old  Ecclefiaftical 
 Circa  An.      Writings-,  much  lefs  of  Homilies,  which  were  a  third  kinde  of  Readings  ufual  in  for- 
 ?\  conc1°  va    mer  times  s  a  m0^  commendable  Inftitution,  as  well  then  J  tc  fupply  the  cafual,  as  now 
 fen.2  nabicum  theneceffary  defed  of  Sermons. 
 
 An.  Dom.  jn  tne  neat  0f  general  Perfecution  whereunto  Chriftian  Belief  was  fubjed, 
 
 c*V-C^9- °S(  upon  the  firft  promulgation  thereof  throughout  the  Woild,  it  much  confirmed 
 Presbyter,  aii  the  courage  and  conftancy  of  weaker  mindes,  when  publick  relation  was  made 
 p,UcVib^'ra  unt0  them,  after  what  manner  God  had  been  glorified  through  the  fufferingsof 
 v«  feipfum'  Martyrs ,  famous  amongft  them  for  Holinefs  during  life ,  and  at  the  time  of  their 
 non  pottKtit  death  admirable  in  all  mens  eyes,  through  miraculous  evidence  of  Grace  divine 
 ^ana'ofum  aflifting  them  from  above.  For  which  caufe  the  Vermes  of  ibme  being  thought 
 PjtnimHomi-  expedient  to  be  annually  had  in  remembrance  above  the  reft,  this  brought  inca 
 bu. re?hen-'  ^outft  kincJe  °f  rublick  Reading  ,  whereby  the  lives  of  fuch  Saints  and  Martyrs 
 tur.  had  at  the  time  of  their  yearly  Memorials ,  folemn  recognition  in  the  Church  of 
 
 cconcii.car  goc]#  flie  fond  imitation  of  which  laudible  Cuftom  being  in  laterAgesrefumed, 
 i3-&3Gre^.'  where  there  was  neither  the  like  caufe  to  do  as  the  Fathers  before  had  done$  nor 
 Tu.-onde  any  Care,  Confcience,  or  Wit,  in  fuch  as  undertook  to  perform  that  Work ,  fome 
 ca0™.  &"/£.  brainlefs  men  have  by  great  labour  and  travel  brought  to  pafs ,  that  the  Church  is 
 dn'aepift.  Zi\  now  afhamed  of  nothing  more  than  of  Saints.  If  therefore  Pope  f  Gelafius  did,  fo 
 fGdlr M,Jfin'  l°n§  fithence,  fee  thofe  defeds  of  Judgment  even  then,  for  which  the  reading  of 
 An.  Do.^p"  the  Ads  of  Martyrs  fhould  be,  and  was  at  that  time,  forborn  in  the  Church  of 
 to.concii.  p.  Rome  -?  we  are  not  to  marvail ,  that  afterwards  Legends  being  grown  in  a  man- 
 g  concii.  Co  ner  to  be  nothing  elfe  but  heaps  of  frivolous  and  fcandalous  vanities ,  they  have 
 ion. celeb™,  been  even  with  difdain  thrown  out,  thefe  very  Nefts  which  bred  them  abhorring 
 •s?*paH2  tliem-  We  are  not  therefore  to  except  only  Scripture,  and  to  make  confufedly 
 cap.tf.  vieicii.  all  the  refidue  of  one  fute,  as  if  they,  who  abolifh  Legends  could  not  without  in- 
 tlieoi1^'  congruity  retain  in  the  Church  either  Homilies,  or  thofe  old  Ecclefiaftical  Books: 
 vinde'tndi  Which  Books  in  cafe  my  felf  did  think,*  as  fome  others  do',  fafer  and  better  to  be 
 ■We.  lib.  5.  left  publickly  unread  -,  ntverthelefs  as  in  other  things  of  like  nature ,  even  fo  in 
 bara'thrum""1' tllis'  h  my  private  Judgement  I  fliould  be  loath  to  oppofe  againit  the  force  of 
 fac  liter  mum  their  Reverend  Authority,  who  rather  confidering  the  Divine  excellency  of  fome 
 qui conceptus  things  in  all,  and  of  all  things  in  certain  of  thofe  Apocrypha  which  we  publickly 
 frum'rfefinTti  reac^  ^ave  thought -it  better  to  let  them  ftand  as  a  lift  oi  marginal  border  unto  the 
 onibusante-  Old  Teftament,  and  ,  though  with  Divine,  yet  as  Human  compofitions,  to  grant  at 
 tonSenRVifi.  c'ie  ^ea^  unto  certain  of  them  publick  audience  in  the  Home  of  God.  For  in  as 
 do.  in  Extra,  much  as  the  due  eftimation  of  heavenly  Truth  dependeth  wholly  upon  the  known 
 
 a»d 
 
Ecclejiaslical  Tolity.  i^ 
 
 and  approved  authority  of  thofe  famous  Oracles  of  God  ,  it  greatly  behoveth  the 
 Church  to  have  always  moft  efpecial  care,left  through  confuted  mixture  at  any  timeHu- 
 man  ufurp  the  room  and  Title  of  Divine  Writings.     Wherefore  albeit  for  the  Peoples 
 more  plain  inftruftion  ( as  the  antient  ufe  hath  been  )  we  read  in  our  Churches  certain  "|c[,°"osPv^ 
 Books,  befides  the  Scripture,  yet  as  the  Scripture  vve  read  them  not.     All  men  know  i.'m.  Aug  <ie 
 our  profeffed  opinion  touching  the  difference  whereby  we  fever  them  from  the  Scrip-  p«*  *»«»& 
 ture.    And  if  any  where  it  be  fufpe&cd  that  fome  one  or  other  will  haply  miftake  a  v^(Cit.l%K 
 thin'CT  fa  manifeft  in  every  man  s  eye ,  there  is  no  lett ,  but  that  as  often  as  thofc  Books  ord,&  Ly. .    . 
 are  read,  and  need  fo  requireth,  the  ftyle  of  their  difference  may  exprcfly  be  mention-  Jj,*^2j 
 ed     to  barr  even  all  poffiblity  of  Error.     It  being  then  known ,  that  we  hold  not  the 
 Apocrypha  for  facred  (  as  we  do  the  holy  Scripture )  but  for  human  compofitions ,  the 
 fubjeft  whereof  are  fundry  Divine  matters  ;  let  there  be  reafon  (hewed ,  why  to  read  any 
 part  of  them  publickly ,  it  fhould  be  unlawful  or  hurtful  unto  the  Church  of  God.  I  hear 
 it  faid,  that  many  things  in  them  are  very  frivolous,  and  unworthy  of  pifblick  audience*  T- c-  J- a.  P- 
 yea,  many  contrary,  'plainly  contrary,  to  the  holy  Scripture.     Which  hitherto  is  neithef  4°0' 
 fufficiently  proved  by  him  who  faith  it ,  and,  if  the  proofs  thereof  were  ftrong ,  yet  the 
 very  allegation  it  felf  is  weak.     Let  us  therefore  fuppofe  (  for  I  will  not  demand  to 
 what  .purpofe  it  is,  that  againft  our  Cuftom  of  reading  Books  not  Canonical,  they 
 brinCT  exceptions  of  matter  in  thofe  Books  which  we  never  ufe  to  read ;  fuppofe 
 ( I  fay )  that  what  faults  foever  they  have  obferved  throughout  the  paffages  of  all 
 thofe  Books ,  the  fame  in  every  refpect  were  fuch  as  neither  could  be  conftrued, 
 nor  ou^ht  to  be   cenfured  otherwife ,  than  even  as  themfelves  pretend  :  Yet  as 
 men    through  too  much  hade,   oftentimes  forget  the  Errand  whereabout  they 
 lhould  go}  fo  here  it  appeareth,  that  an  eager  dehre  to  rake  together  whatfoever 
 mi^ht  prejudice  or  any  way  hinder  the  credit  of  Apocryphal  Books ,  hath  caufed 
 the* Collector's  Pen  fo  to  run  as  it  were  on  Wheels,  that  theminde  which  mould 
 guide  it,  had  no  leifure  to  think ,  whether  that  which  might  haply  ferve  to  with- hold 
 from  giving  them  the  Authority  which  belongeth  unto  Sacred  Scripture,  and  to  cut 
 them  off  from  the  Canon,  would  as  effectually  ferve  to  (hut  them  altogether  out 
 of  the  Church,  and  to  withdraw  from  granting  unto  them  that  publick ufe,  where- 
 in they  are  only  held  as  profitable  for  inftruclion.     Is  it  not  acknowledged,  that 
 thofe  Books  are  Holy,  that  they  are  Ecclefiaflical  and  Sacred,  that  to  term  them  narm.Confef, 
 Divine ,  as  being  for  their  excellency  next  unto  them  which  are  properly  fo  termed,  fea- '  •  ^d- 
 is  no  way  to  honour  them  above  defert-,  yea,  even  that  the  whole  Church  of bert'de ,'„ in" 
 Chrift,  as  well  at  the  firft  as  fithence  hath  moft  worthily  approved  their  fitnefs  for  rip.  Chrift. 
 the  publick  informations  of  Life  and  manners  :  Is  not  thus  much,  I  fay,  acknow-  ltoB*L,-c,s- 
 ledged,  and  that  by  them,  who  notwithftanding  receive  not  the  fame  for  any  part  of 
 Canonical  Scripture,  by  them  who  deny  not  but  that  they  are  Faulty,  bythemwho 
 are  ready  enough  to  give  inftances ,  wherein  they  feem  to  contain  matter  fcarce 
 agreeable  with  holy  Scripture?  So  little  doth  fuch  their  fuppofed  Faultinefs  in  mo- 
 derate mens  Judgments  inforce  the  removal  of  them  out  of  the  Houfe  of  God,  that 
 ftill  they  are  judged  to  retain  worthily  thofe  very  Titles  of  Commendation  5  than 
 which,  there  cannot  greater  be  given  to  Writings,  the  Authors  whereof  are  Men. 
 As  in  truth ,  if  the  Scripture  it  felf,  afcribingto  the  Perfonsof  MenRighteoufnefs, 
 in  regard  of  their  manifold  vertues ,  may  not  rightly  be  conftrued ,  as  though  it 
 did  thereby  clear  them ,  and  make  them  quite  free  from  all  faults,  no  reafon  we  lhould 
 judge  it  abfurd  to  commend  their  Writings  as  Reverend,  Holy,  and  Sound,  wherein 
 there   are  fo  many  lingular  Perfections ,  only  for  that  the  exquifite  Wits  of  fome 
 few  peradventure  are  able  difperfedly  here  and  there  to  finde  now  a  word  anJ  then 
 a  fentence ,  which  may  be  more  probably  fufpedted  than  eafily  cleared  of  Error  by  mIm^^  ° 
 us  which  have  but  conjectural  knowledge  of  their  meaning.     Againft  immodeft  Schooip.  arr. 
 Invectives  therefore   whereby  they  are  charged  as  being  fraught  with  '  outragious  *''•     h  co  t 
 Lyes,  we  doubt  not  but  their  more  allowable  cenfure  will  prevail,  who  without  fo  App.iib.i.  " 
 paffionate  terms  of  difgrace ,  do  note  a  difference  great  enough  between  Apo-  c E>,kh- '" 
 cryphal  and  other  Writings,  a  difference  fuch  as  b  J-  ofephm  and  Epiphanim  obferve  .•  x"?J/««°  ■* 
 the  one  declaring,  that  amongft  the  Jews,   Books  written  after  the  days  or  Art  ax-  wt  ^»^« 
 erxes ,  were  not  of  equal  credit  with  them  which  had  gone  before,  in  as  much  as  the  r\*  ;,  w*~. 
 Jews  fithence  that  time  had  not  the  like  exact  fucceffion  of  Prophets  ^  the  -other  U'^i^j, 
 
 acknowledging 
 
i56  The  Fifth  cBoo{  of 
 
 acknowledging  that  they  are  profitable ,  although  denying  them  to  be  Divine,  in  fuch 
 conftrudion  and  fenfe  as  the  Scripture  it  felt  is  fo  termed.     With  what  intenc 
 Prsef.  ad  lib.    they   were  firft  published ,    thofe  words  of  the  Nephew  of  Jefus  do  plainly  e- 
 EccUf.  nough   fignifie ,   After   that  my    Grand-father   ,  Jefus  ,  had  given  himfclf  to  the 
 
 reading  of  the  Law  and  the  Prophets,  and  other  Books  of  our  Fathers ,  and  had  got- 
 ten therein  faff  cient  judgment ,  be  purpojed  alfo  to  write  fomething  pertaining  to  Learn- 
 in?  andWtfdom,  to  the  intent ,  that  they  which  were  de  [irons  to  learn,  and  would  give 
 themf elves  to  thefe  things ,  might  profit  much  more  in  living*  according  to  the  Law. 
 Their  end  in  writing,  and  ours  in  reading  them,  is  the  fame.     The  Books  of  Ju- 
 dith ,  Toby ,    Baruch,  Wifdome ,  and  Ecclefiaflicus  we  read ,  as  ferving  mod  unto 
 that  end.  The  reft  we  leave  unto  men  in  private.  Neither  can  it  be  reafonably  thought, 
 becaufe  upon  certain  folemn  occafions ,  fome  LefTons  are  chofen  out  of  thofe  Books, 
 and  of  Scripture  it  felf  fome  Chapters  not  appointed  to  be  read  at  all,  that  we  thereby 
 do   offer  difgra*ce  to  the  Word  of  God,  or  lift  up  the  Writings  of  men  above  it. 
 For  in  fuch  choice  we  do  not  think,  but  that  Fitnefs  of  Speech  may  be  more  refpe- 
 ded  than  Worthynefs.    If  in  that  which  we  ufe  to  read ,  there  happen  by  the  tvay 
 any  Claufe,  Sentence,  or  Speech  that  foundeth  towards  Error-,  mould  the  mixture  of 
 a  little  drofs  conftrain  the  Church  to  deprive  herfelfof  fo  much  Gold,  rather  than 
 learn  how  by  Art  and  Judgment  to  make  feparation  of  the  one  from  the  other?     To 
 this  effedl  very  fitly ,  from  the  counfel  that  St.  tferom  giveth  L&ta ,  of  taking  heed  how 
 /lie  read  the  Apocrypha,  as  alfo  by  the  help  of  other  learned  men's  Judgments  deliver- 
 ed in  like  cafe ,  we  may  take  direction.     But  furely,  the  Arguments  that  fhould  binde 
 us  not  to  read  them,  or  any  part  of  them  publickly  at  all,  muft  be  ftronger  than  as  yet  we 
 have  heard  any. 
 of  Freaciimg      2i.  We  marvel  the  lefs  that  our  reading  of  Books  not  Canonical,  is  fo  muchim- 
 by  Sermomj   pUgned     when  fo  little  is  attributed  unto  the  reading  of  Canonical  Scripture  it 
 sernT'ns'b'/   felf;  that  now  it  hath  grown  to  be  a  queftion,  whether  the  Word  of  God  be  any 
 theo.iyordi-  ordinary  mean  to  fave  the  Souls  of  men,  in  that  it  is  either  privately  ftudied,  or  pub- 
 T«eh!ng°f   l^ty  read  >  and  fo  made  known;  or  elfe  only  as  the  fame  is  preached ,  that  is  to  fay, 
 whrcbymen  explained  by  a  lively voyce ,  and  applyed  to  the  People's  ufe ,  as  the  Speaker  inhisWif- 
 arebroughr  ^  ^om  thinketh  meet.     For  this  alone  is  it  which  they  ufe  to  call  Preaching.     Thepub- 
 knowic'ige  of  lick  reading  of  the  Apocrypha  they  condemn  altogether ,  as  a  thing  effectual  unto 
 Gods  Truth.    £vii5  the  bare  reading  in  like  fort  of  whatfoever ,  yea  even  of  Scriptures  themfe  Ives, 
 they  millike,  as  a  thing  uneffe&ual  to  do  that  good,  which  we  are  perfwaded may 
 grow  by  it.     Our  defire  is  in  this  prefent  Controverfie ,  as  in  the  reft,  not  to  be  car- 
 ried up  and  down  with  the  waves  of  uncertain  Arguments,  but  rather  pofitively  to 
 lead  on  the  mindes  of  the  fimpler  fort  by  plain  and  eafie  degrees ,  till  the  very  na- 
 ture of  the  thing  it  felf  do  make  manifeft  what  is  Truth.    Firft  therefore ,  becaufe 
 whatfoever  is  fpoken  concerning  the  efficacy  or  neceffity  of  God's  Word ,  the  fame 
 they  tye  and  reftrain  only  unto  Sermons,  howbeit  not  Sermons  read  neither  (for 
 fuch  they  alfo  abhor  in  the  Church )  but  Sermons  without  Book,  Sermons  which 
 fpend  their  life  in  their  birth ,  and  may  have  publick  audience  but  once  :  For  this 
 caufe,  to  avoid  ambiguities,  wherewith  they  often  intangle  themfelves ,  not  mark- 
 ing what  doth  agree  to  the  Word  of  God  in  it  felf,  and  what  in  regard  of  outward 
 accidents  which  may  befall  it,  we  are  to  know  that  the  Word  of  God  is  his  Heavenly 
 Truth,    touching   matters  of  eternal  life  revealed  and  uttered  unto  Men ,  unto 
 Prophets  and  Apoftles  by  immediate  Divine  Infpiration ,  from  them  to  us  by  their 
 Books  and  Writings.     We  therefore  have  no  Word  of  God  but  the  Scripture.    Apo- 
 ftolick   Sermons  were,   unto  fuch  as  heard  them,  his  Word,  even  as  properly 
 as  to  us  their  Writings  are.     Howbeit  not  fo  our  own  Sermons ,  the  expofition  which 
 our  difcourfe  of  Wit  doth  gather  and  minifter  out  of  the  Word  of  God.     For  which 
 caufe,  in  this  prefent  queftion  we  are ,  when  we  name  the  Word  of  God ,  always  to 
 mean  the  Scripture  only.     The  end  of  the  Word  of  God  is  to  fave,  and  therefore 
 we  term  it  the  Word  of  Life.     The  way  for  all  men  to  be  faved ,  is  by  the  know- 
 ledge of  that  Truth  which  the  Word  hath  taught.  And  fith  Eternal  life  is  a  thing  of 
 it  felf  communicable  unto  all,  it  behooved  that  the  Word  of  God,  the  neceffary 
 mean  thereunto,  be  fo  likewife.     Wherefore  the  Word  of  Life  hath  been  always 
 a  Treafure,  though  precious,  yet  eafie,  as  well  to  attain,  as  to  finde;  left  any  man  de- 
 
 firous 
 
Ecclejiasiical  'Polity.  15  j 
 
 firous  of  life  fhould  perifh  through  the  difficulty  of  the  way.     To  this  end  the  Word  of 
 God  no  otherwife  ferveth-,  than  only  in  the  nature  of  a  Do&rinal  Inftrument.     It  faveth, 
 becaufe  it  maketh  wife  unto  Salvation.     Wherefore  the  ignorant  it  faveth  not-,  they 
 which  live  by  the  Word,  muft  know  it.     And  being  it  felt  the  Inftrument  which  God 
 hath  purpofely  framed ,  thereby  to  work  the  knowledge  of  Salvation  in  the  hearts  of 
 men  ,  wnat  caufe  is  there  wherefore  it  fhould  not  of  it  felf  be  acknowledged  a  moft  apt 
 and  a  likely  mean,  to  leave  an  apprehension  of  things  Divine  in  our  underftanding ,  and  in 
 the  minde  an  ajfent  thereunto  i  For  touching  the  one,  fith  God,  who  knoweth  and  dif- 
 clofeth  beft  the  rich  trefures  of  his  own  Wifdom,  hath,  by  delivering  his  Word,  made 
 choice  of  the  Scriptures,  as  the  moft  effectual  means,  whereby  thofetreafures  might  be 
 imparted  unto  the  World,  it  followeth,  That  to  man's  underftanding  the  Set  lpture  muft 
 needs  be  even  of  it  felf ,  intended  as  a  full  and  perfect  difcovery,fufticient  to  imprint  in 
 us  the  lively  Charader  of  all  things  necefTarUy  required  for  the  attainment  of  Eternal 
 Life.     And  concerning  our  aflent  to  the  Myfteries  of  Heavenly  truth,  feeing  that  the 
 Word  of  God,  for  the  Author's  fake,  hath  credit  with  all  that  coufefs  it  (as  we  ail  do)  to 
 be  his  Word,  every  Propofition  of  holy  Scripture  ,  every  Sentence  being  to  us  a  Prin- 
 ciple; if  the  Principles  or  all  kindes  of  Knowledge  elfe  have  that  vertuemthemfelves, 
 whereby  they  are  able  to  procure  our  Aflent  unto  fuch  Conclufions ,  astheinduftry  of 
 right  Difcourfe  doth  gather  from  them-,  we  havenoreafon  to  think  the  Principles  of 
 that  Truth ,  which  tendeth  unto  man's  everlafting  happinefs ,  lefs  forcible  than  any  o- 
 ther,  when  we  know,  that,  of  all  other,  they  are  for  their  certainty  the  moft  infal- 
 lible.   But  as  every  thing  of  price ,  fo  this  doth  require  travel.     We  bring  not  the 
 knowledge  of  God  with  us  into  the  World..  And  the  lefs  our  own  opportunity  or  ability 
 is  that  way ,  the  more  we  need  the  help  of  other  men  s  Judgments ,  to  be  our  direction 
 herein.     Nor  doth  any  man  ever  believe,  into  whom  the  dodfrin  of  Belief  is  not  inftilled 
 by  inftru&ion,  fomeway  received  at  the  firft  from  others.  Wherein  whatfoever  fit  means 
 there  are  to  notifie  the  Myfteries  of  the  Word  of  God,  whether  Publickly  (which  we  call 
 Preaching )  or  in  Private,  howfoever ,  the  Word  by  every  fuch  mean  even  ordinarily  doth 
 fave ,  and  not  only  by  being  delivered  unto  men  in  Sermons.   Sermons  are  not  the  only  ,t  p^ncr.  ai 
 Preaching  which  doth  fave  Souls.     For,  concerning  theufeand  fenfe  of  this  word  Genr-  p- »7« 
 Preaching,  which  they  fhut  up  in  fo  clofe  a  Prifon ,  although  more  than  enough  have  .^"cl*/*" 
 already  been  fpoken,  to  redeem  the  liberty  thereof  5  •yetbecaufe'theyinfiftibmuch,  cCond'i.To!. 
 and  fo  proudly  infult  thereon,  we  muft  a  little  inure  their  Ears  with  hearing,  how  others  \  cap-  "'•. 
 whom  they  more  regard,  are  in  this  Cafe  accuftomed  to  ufe  the  felf- fame  language  with  Divin.  offic 
 us ,  whofe  manner  of  fpeech  they  deride,    (a)  tfuftw Martyr doubtethnotto  tell  the  '■  »c«  J2»!# 
 Grecians,  That  even  in  certain  of  their  J-rrtfMgj  the  very  Judgment  to  come  is  preach-  deC  officii, 
 ed-,  nor  the  (b)  Council  of  Vaus  to  infinuate,  that  Presbyters,  abfent  through  infirmity  c.  i'o. 
 from  their  Churches,  might  be  faid  to  preach  by  thofe  Deputies,  who  in  their  ftead  V^,L]^°l 
 did  but  read  Homilies ;  nor  the  (c)  Council  of  Toledo,  to  call  the  ufualPublick  reading  r.c/m%!* 
 of  the  Gofpels  in  the  Church,  Preaching;  nor  (d)  others,  long  before  thefe  our  days  to  p3.8-388- 
 write,  that  by  him  who  but  readethaZejf/w  in  the  Solemn  AfTembly  as  part  of  Divine  wriringbira 
 Service,the  very  Office  of  Preaching  is  fo  far-forth  executed.Such  kind  of  fpeeches  were  pore  Preach- 
 then  familiar,  thofe  Phrafes  feemed  not  to  them  abfurd ,  they  would  have  marvelled  to  '^  ^  his'* 
 hear  the  (0Out-cryeswhichwedo,becaufewethink,thatthe  A^poRks  in  writing,  and  Hmdishis 
 others  in  reading  to  the  Church  thofe  Books  which  the  Apoftles  wrote,  are  neither  un-  -Tonlu" :  fec" 
 truly  nor  unfitly  faid  to  preach.  For  although  mens  Tongues  and  their  Pens  differ,  yet  to  noV't^  the"" 
 one  and  the  felf-fame  general,  if  not  particular  f/ff# ,  they  may  both  ferve.     It  is  no  f«ne,  which 
 good  Argument,  St.  Paul  could  not  write  with  his  Tongue,  therefore  neither  could  he  m™e°bybthe 
 preach  with  his  Pen.  For  Preaching  is  a  general  end  whereunto  Writing  and  Speaking  do  fame  intUu. 
 both  fave.    Men  fpeak  not  with  the  Inftruments  of  Writing,  neither  write  with  the  In-  ? ^.Vr  0 
 ftrumentsof  Speech-,  and  yet  things  recorded  with  the  one,  and  uttered  with  the  other,  nunu&fcrip. 
 may  be  (/)  preached  well  enough  with  both.      By  their  Patience  therefore  be  it  fpo-  cione-  Raino1' 
 ken,  the  Apoftles  preached  as  well  when  they  nw/*aswhenthey_//^fotheGofpelof  cfcuTwa." 
 Chrift  -,  and  our  ufual  Publick  reading  of  the  Word  of  God  for  the  Peoples  inftru-  P«f- a<1  Co- 
 cfjon ,  U  Preaching.   Nor  about  words  would  we  ever  contend ,  were  not  their  pur-  f[ohn  6  ±6* 
 pofe  in  fo  reftraining  thefame,  injurious  to  God's  moft  Sacred  Word  and  Spirit.    It  Mar.  16.  17* 
 is  on  both  fides  confeft ,  That  the  Word  of  God  outwardly  adminiftred  (  his  (g)  Spirit  \  £*•  *■  6' . 
 inwardly  concurring  therewith )  converteth,  edifietb,  and  faveth  Souls,    Now  whereas  **«"<!  14. 
 
 the 
 
I58  The  Fifth  "BooJ^  of 
 
 the  external  Adminiftration  of  his  Word  is  as  well  by  reading  barely  the  Scrip- 
 ture ,  as  by  explaining  the  fame  when  Sermons  thereon  be  made-,  in  the  one,  they  deny 
 That  the  Finger  of  God  hath  ordinarily  certain  principal  operations,  which  we  moftfted- 
 faftly  hold  and  believe  that  it  hath  in  both. 
 what  they  at-  ".  So  worthy  a  part  of  Divine  Service  we  mould  greatly  wrong,  if  we  did  notefteem 
 tribute  to  Preaching  as  the  blefled  Ordinance  of  God,  Sermons  as  Keyes  to  the  Kingdom  of  Hea- 
 ferm°dwhat  ven>  as  Wings  to  the  Soul,  asSpurrs  to  the  good  Affeclions  of  Man,  unto  the  Sound 
 we  toVIl"  and  Healthy  as  Food ,  as  Phyfick  unto  difeafed  Mindes.  Wherefore  how  highly  foe- 
 ing  alfo. ,  ver  it  may  pleafe  them  with  words  of  Truth  to  extoll  Sermons,  they  fball  not  herein  of- 
 fend us.  We  feek  not  to  derogate  from  any  thing  which  they  can juftly  efteem,  but  our 
 defire  is  to  uphold  the juft  eftimationofthat ,  from  which  it  feemeth  unto  us  they  de- 
 rogate more  than  becometh  them.  That  which  offendeth  us,  is,  firft,  the  great  difgrace 
 which  they  offer  unto  our  Cuftom  of  bare  reading  the  Word  of  God,  and  to  his  gracious 
 Spirit ,  the  Principal  vertue  whereof  thereby  manifefting  it  felf ,  for  the  endlefs  good  of 
 mens  Souls ,  even  the  Vertue  which  it  hath  to  convert ,  to  edifie,  to  fave  Souls j  this  they 
 mightily  ftrive  to  obfeure  :  and,  Secondly,  The  fhifts  wherewith  they  maintain  their 
 opinion  of  Sermons,  whereunto,  while  they  labour  to  appropriate  the  Saving  power  of 
 the  Holy  Ghoft ,  tfhey  feparate  from  all  apparent  hope  of  Life  and  Salvation ,  thoufands 
 whom  the  goodnefs  of  Almighty  God  doth  not  exclude.  Touching  therefore  the  ufe 
 of  Scripture  even  in  that  it  is  openly  read,  and  the  ineftimable  good  which  the  Church  of 
 God,  by  that  very  mean,  hath  reaped;  there  was,  we  may  very  well  think,  fomecaufe 
 i  Thef  <27.  which  moved  the  Apoftle  Saint  Paul  to  require,  that  thofe  things  which  any  one 
 Coiof.4.i5.'  Churches  affairs  gave  particular  occalion  to  write,  might,  forthelnftruclionof  all, 
 be  published,  and  that  by  reading.  I.  When  the  very  having  of  the  Books  of 
 God  was  a  matter  of  no  fmall  charge 'and  difficulty,  in  as  much  as  they  could  not 
 be  had  otherwife  than  only  in  written  Copies,  it  was  the  neceflity  not  of  Preaching 
 things  agreeable  with  the  Word  ,  but  of  reading  the  Word  it  felf  at  large  to 
 the  People,  which  caufed  Churches  throughout  the  World  to  have publick care, 
 that  the  facred  Oracles  of  God  being  procured  by  Common  charge,  might  with  great- 
 fedulity  be  kept  both  intireand  fincere.  If  then  we  admire  the  providence  of  God 
 in  the  fame  continuance  of  Scripture ,  notwithftanding  the  violent  endeavours  of 
 Infidels  to  abolifh',  and  the  fraudulence  of  Hereticks  always  to  deprave  the  fame, 
 mail  we  fet  light  by  that  Cuftom  of  Reading ,  from  whence  fo  precious  a  benefit 
 hath  grown  ?  2.  The  Voyce  and  Teftimony  of  the  Church  acknowledging  Scrip- 
 ture to  be  the  Law  of  the  Living  God,  is  for  the  truth  and  certainty  thereof  no 
 mean  Evidence.  For  if  with  Reafon  we  may  prefume  upon  things  which  a  few  mens 
 depofitions  do  teftifie ,  fuppofe  we  that  the  mindes  of  men  are  not  both  at  their  firft 
 accefs  to  the  School  of  Chrift  exceedingly  moved ,  yea  and  for  ever  afterwards  alfo 
 confirmed  much  ,  when  they  confider  the  main  confent  of  all  the  Churches  in  the 
 whole  World  witneffing  the  Sacred  Authority  of  Scriptures,  ever  fithence  the  firft 
 publication  thereof,  even  till  this  prefent  day  and  hour  8  And  that  they  all  have  al- 
 ways fo  teftified  ,  I  fee  not  how  we  fhould  poffibly  wifh  a  proof  more  palpable , 
 than  this  manifeft  received ,  and  every  where  continued  Cuftom  of  Reading  them 
 publickly  as  the  Scriptures.  The  Reading  therefore  of  the  Word  of  God,  as  the  ufe 
 hath  ever  been ,  in  open  Audience ,  is  the  plaineft  evidence  we  have  of  the  Churches 
 affent  and  acknowledgement  that  it  is  his  Word.  3.  A  further  commodity  this  Cu- 
 ftom hath,  which  is,  to  furnifh  the  very  fiwplefl  and  rudeft  fort  with.  (uch.  infallible 
 Axioms  and  Precepts  of  Sacred  Truth  ,  delivered  even  in  the  very  letter  of  the 
 Law  of  God,  as  may  ferve  them  for  Rules  whereby  to  judge  the  better  all  other 
 John  5  39.  Doctrins  and  Inductions  which  they  hear.  For  which  end  and  purpofe ,  I  fee  not 
 how  the  Scripture  could  be  poffibly  made  familiar  unto  all ,  unlets  far  more  fhould 
 be  read  in  the  Peoples  hearing,  than  by  a  Sermon  can  be  opened.  For  whereas  in 
 a  manner  the  whole  Book  of  God  is  by  reading  every  yearpublifhed,  a  fmall  part 
 thereof,  in  companion  of  the  whole,  may  hold  very  well  the  readieft  Interpreter 
 of  Scripture  occupied  many  years.  4.  Befides,  wherefore  mould  any  man  think, 
 but  that  Reading  it  felf  is  one  of  the  ordinary  means,  whereby  it  pleafeth  God  of 
 his  gracious  goodnefs  to  inftill  that  Celeftial  Verity ,  which  being  but  fo  received  is 
 neverthelefs  effectual  to  fave  Souls  >    Thus  much  therefore  we  afcribe  to  the  Reading 
 
 of 
 
Ecclefeafficdl  Polity,  15c? 
 
 of  the  Word  of  God  as  the  manner  is  in  our  Churches.     And  becaufe  it  wereodi- 
 ous    if  they  on  their  part  mould  altogether  defpife  the  fame,  they  yield  that  Read- 
 in"  may  fet  forward,  but  not  begin  the  work  of  Salvation 5  That  *  Faith  maybe  a  r.c.i.z. 
 nourifhed  therewith,  but  not  bred-,  That  b  herein  mens  attention  to  the  Scriptures,  P;|76'377» 
 and  their  fpeculation  of  the  Creatures  of  God  have  like  efficacy,  both  being  of  pow-  b  v'»g.  378. 
 er  to  augment,  but  neither  to  effect  Belief  without  Sermons  ;  That  if c  any  believe  cPag.  383. 
 fry  Reading  alone,  we  are  to  account  it  a  miracle,  an  extraordinary  work  of  God. 
 Wherein  that  which  they  grant ,  we  gladly  accept  at  their  hands  ,   and  wifh  that 
 patiently  they  would  examine  how  little  caufe  they  have  to  deny  that  which  as  yet 
 they  grant  not.     The  Scripture  witneffeth  ,  that  when  the  Book  of  the  Law  of  2chro.a*.i^ 
 God  had  been  fometime  miffing,  and  was  after  found  -,  the  King,  which  heard  it  but 
 only  read,  tare  hisCloaths,  and  with  tears  confeiTed  ,  Great  is  the  wrath  of 'the  Lord  2Chro.34.;. 
 upon  us  ,  becaufe  our  Fathers  have  not  %kept  his  Word,  to  do  after  all  things  which  are 
 written  in  this  Book.    This  doth  argue,  that  by  bare  reading   ffor  of  Sermons  at 
 that  time  there  is  no  mention  )  true  Repentance  may  be  wrought  in  the  hearts  of 
 fuch  as  fear  God,   and  yet  incurr  his  difpleafure ,  the  defer ved  effect  whereof  is 
 Eternal  death.    So  that  their  Repentance  (although  it  be  not  their  firft entrance)  is 
 notwithflanding  the  firft  ftep  or  their  re-entrance  into  Life .  and  may  be  in  them 
 wrought  by  the  Word,  only  read  unto  them.     Befides,  it  feemeth  that  God  would 
 have  no  man  ftand  in  doubt,  but  that  the  reading  of  Scripture  is  effectual,  as  well 
 to  lay  even  the  firft  foundation,  as  to'  adde  degrees  of  farther  perfection  in  the  fear 
 of  God 5  And  therefore  the  Law  faith,  Thou fhalt  read  this  Law  before  all  Ifrael   Dew. 31.13, : 
 that  Men,  Women ,  and  Children  may  hear  ,  yea,  even  that  their  Children,  which  as  yet 
 have  not  known  it,  may  hear  it  ,*and  by  hearing  it  fo  read ,  may  learn  to  fear  the  Lord. 
 Our  Lord  and  Saviour  was  himfelf  of  opinion,  That  they  which  would  not  be  Luke  16.  29. 
 drawn  to  amendment  of  Life  by  the  Teftimony  which  Mofes  and  the  Prophets  have 
 given ,  concerning  the  miferies  that  follow  Sinners  after  death ,  were  not  likely  to 
 be  perfwaded  by  other  means ,  although  God  from  the  very  Dead  fhould  have  raifed 
 them  up  Preachers.     Many  hear  the  Books  of  God ,  and  believe  them  not.     How- 
 beit,  their  unbelief  in  that  cafe  we  may  not  impute  unto  any  weaknefs  or  infuffici- 
 ency  in  the  mean  which  is  ufed  towards  them,  but  to  the  wilful  bent  of  their  ob- 
 ftinate  hearts  againft  it.     With  mindes  obdurate  nothing  prevaileth.    As  well  they 
 that  preach ,  as  they  that  read  unto  fuch ,  mall  ftill  have  caufe  to  complain  with  the 
 Prophets  which  were  of  old ,    Who  will  give  credit  unto  our  Teaching  ?    But  with 
 whom  ordinary  means  will  prevail ,  furely  the  power  of  the  Word  of  God ,  even 
 without  the  help  of  Interpreters  in  God's  Church,  worketh  mightily ,  not  unto  their 
 confirmation  alone  which  are  converted ,  but  alfo  to  their  converfion  which  are  not. 
 It  fhall  not  boot  them  who  derogate  from  reading ,  to  excufe  it ,  when  they  fee  no 
 other  remedy,  as  if  their  intent  were  only  to  deny,   that  Aliens  and  Strangers 
 from  the  Family  of  God  are  won ,  or  that  Belief  doth  ufe  to  be  wrought  at  the  firft 
 in  them  ,  without  Sermons.     For  they  know  it  is  our  Cuftom  of  fimple  Reading, 
 not  for  converfion 'of  Infidels  eftranged  from  the  HoufeofGod,  but  for  inftruction 
 of  Men  baptifed,  bred  and  brought  up  in  the  bofom  of  the  Church ,  which  they  defpife 
 as  a  thing  uneffectual  to  fave  fuch  Souls.     In  fuch  they  imagine  that  God  hath  no 
 ordinary  mean  to  work  Faith  without  Sermons.     The  reafon,  why  no  man  can  at- 
 tain Belief  by  the  bare  contemplation  of  Heaven  and  Earth,  is,  for  that  they  nei- 
 ther are  fufficient  to  give  us  as  much  as  the  leaft  fpark  of  Light  concerning  the  very 
 principal  Myfteries  of  our  Faith-,  and  whatfoever  we  may  learn  by  them,  the  fame, 
 we  can  only  attain  to  know,  according  to  the  manner  of  natural  Sciences,  which 
 meer  difceurfe  of  Wit  and  Reafon  findeth  out  -?  whereas  the  things  which  we  pro- 
 perly believe,  be  only  fuch  ,  as  are  received  upon  the  credit  of  Divine  Teftimony. 
 Seeing  therefore ,  that  he  which  confldereth  the  Creatures  of  God  ,  findeth  therein 
 both  thefe  defects,  and  neither  the  one  nor  the  other  in  Scriptures,  becaufe  he  that 
 readeth  unto  us  the  Scriptures,  delivereth  all  the  Myfteries  of  Faith,  and  not  any 
 thing    amongft  them  all  more  than  the  mouth  of  the  Lord  doth  warrant :  It  fol- 
 lowed! in  thofe  two  refpects ,  that  our  confederation  of  Creatures ,  and  attention 
 unto  Scriptures   are  not  in  themfelves  ,  and  without  Sermons,  things   of  like 
 difability  to  breed  or  beget  Faith.     Small  caufe  alfo  there  is,  why  any  man  fhould  great- 
 
 Bb  j; 
 
!^o  The  Fifth  <Boo{  of 
 
 ly  wonder  as  at  an  extraordinary  work ,  if,  without  Sermons ,  Reading  be  found  to 
 effett  thus  much.     For  I  would  know  by  fome  fpecial  inftance ,  what  one  Article 
 of  Chriftian  Faith ,  or  what  duty  required  necefTarily  unto  all  mens  Salvation  there 
 is ,  which  the  very  reading  of  the  Word  of  God  is  not  apt  to  notifie.     EfFeds  are 
 miraculous  and  Grange ,  when  they  grow  by  unlikely  means.    But,  did  we  ever  hear 
 it  accounted  for  a  Wonder ,  that  he  which  doth  read,  lhould  believe  and  live  accord- 
 Exod.  14.7.    ing  to  the  will  of  Almighty  God. ?  Reading  doth  convey  to  the  Minde  that  Truth, 
 without  addition  or  diminution,  which  Scripture  hath  derived  from  the  Holy  Ghoft. 
 John2o.  31.    ^nd  tne  end  of  all  Scripture  is  the  fame  which  Saint  f/W/z  propofeth in  the  writing 
 of  that  moft  Divine  Golpel ,  namely  Faith,  and  through  Faith  Salvation.     Yea,  all 
 Prov.i.  2,3,4-  Scripture  is  to  this  eflfecT:  in  it  felf  available,  as  they  which  wrote  it  were  perfwa- 
 Rom.  i.'i6.    ded^  unlefs  we  fuppofe ,  that  the  Evangelifts,  or  others,  in  fpeaking  of  their  own  iii- 
 ■2  Tim.  3.  15.  tent  tQ  inftrucT:  and  to  fave  by  writing ,  hadafecret  Conceit  which  they  never  open- 
 ed to  any,  a  Conceit  that  no  man  in  the  World  mould  ever  be  that  way  the  better 
 for  any  Sentence  by  them  written ,  till  fuch  time  as  the  fame  might  chance  to  be 
 preached  upon,  or  alledged  at  theleaftin  a  Sermon.     Otherwife,  if  he  which  wri- 
 teth,  doth  that  which  is  forceable  in  it  felf,  how  lhould  he  which  readeth;,  be  thought 
 to  do  that  which  in  it  felf  is  of  no  force  to  work  Belief,  and  to  fave  Believers  <  Now, 
 although  we  have  very  juft  caufe  to  Hand  in  fome  jealoufie  and  fear ,  left  by  thus 
 overvaluing  their  Sermons,  they  make  the  price  and  eftimation  of  Scripture,  other- 
 wife  notified ,  to  fall :  nevertheless ,  fo  impatient  they  are ,  that  being  but  requeft- 
 ed  to  let  us  know  what  caufes  they  leave  for  mens  incouragcment  to  attend  to  the 
 leading  of  the  Scripture ,  if  Sermons  only  be  the  power  of  God  to  fave  every  one 
 which  believeth  5    that  which  we  move  for  our  better  learning  and  inftruction-fake, 
 turneth  unto  anger  and  choler  in  them ,  they  grow  altogether  out  of  quietnefs  with 
 r.c.l.2.p.2.7$.  jt_  tjiey  anfwer  fumingly,  that  they  are  ajhamed  to  defile  their  Pens  with  making 
 anfrver  to  fuch  idle  queflions  :    yet  in  this  their  mood  they  call:  forth  fomewhata 
 wherewith  under  pain  of  greater  difpleafure  we  rauft  reft  contented.    They  tell  us, 
 the  profit  of  Reading  is  lingular,  in  that  it  ferveth  fora  Preparative  unto  Sermons; 
 it   helpeth  prettily  towards  the  nourifliment  of  Faith,  which  Sermons  have  once 
 ingendred;  it  is  fome  ftay  to  his  minde  which  readeth  the  Scripture,  whenhefind- 
 eth  the  fame  things  there  which  are  taught  in  Sermons ,  and  thereby  perceiveth 
 how  God  doth  concurr  in  opinion  with  the  Preacher  5  befides,  it  keepeth  Ser- 
 mons in  memory,  and  doth  in  that  refpect,  although  not  feed  the  Soul  of  man,  yet 
 help  the  retentive  force  of  that  ftomack  of  the  minde,  which  receiveth  ghoftly  food 
 at  the  Preachers  hands.     But  the  principal  caufe  of  writing  the  Golpel  was,  that  in 
 might   be  preached  upon  or  interpreted  by  publick  Minifters,  apt  and  authorized 
 thereunto.     Is  it  credible  that  a  fuperftitious  conceit  ( for  it  is  no  better )  concern- 
 ing Sermons ,  lhould  in  fuch  fort  both  darken  their  Eyes ,  and  yet  fharpen  their 
 Wits  withall ,  that  the  only  true  and  weighty  caufe  why  Scripture  was  written,  the 
 caufe  which  in  Scripture  is  fo  often  mentioned ,  the  caufe  which  all  men  have  ever 
 till  this  prefent  day  acknowledged,  this  they  lhould  clean  exclude,  as  being  no 
 caufe  at  all,  and  load  us  with  fo  great  ftore  of  ftrange  concealed  caufes,  which  did 
 never  fee  light  till  now  £   In  which  number  the  reft  muft  needs  be  of  moment, 
 when  the  very  chiefeft  caufe  of  committing  the  Sacred  Word  of  God  unto  Books, 
 is  furmifed  to  have  been ,   left  the  Preacher  fliould  want  a  Text  whereupon  to 
 fcholie.      Men  of  Learning  hold  it  for  a  flip  in  Judgement,  when  offer  is  made  to 
 deraonftrate  that  as  proper  to  one  thing ,  which  Reafon  findeth  common  unto  moe. 
 Whereas  therefore  they  take  from  all  kindes  of  teachings,  that  which  they  attribute  to 
 Sermons,  it  had  been  their  part  to  yield  dire&ly  fome  ftrong reafon,  why  between 
 Sermons  alone  and  Faith,  there  lhould  be  ordinarily  that  coherence  which  caufes  have 
 with  their  ufual  efteds,  why  a  Chriftian  man's  belief  fliould  fo  naturally  grow  from 
 Sermons,  and  not  poflibly  from  any  other  kindeof;teaching.     In  belief  there  being 
 but  thefe  two  operations ,  Affrehenfion  and  Jjjent.   Do  only  Sermons  caufe  Belief, 
 in  that  no  other  way  is  able  to  explain  the  myfteries  of  God,  that  the  minde  may 
 rightly  apprehend   or  conceive  them  as  behooveth  ?    We  all  know,  that  many 
 things  are  believed^  although  they  be  intricate,  obfcure,  and  dark,  although  they 
 exceed  the  reach  and  capacity  of  our  Wits ,  yea  although  in  this  World  they  be  no 
 
 way 
 
EcclefiaUical  Tolity,  l^l 
 
 way  poflible  to  be  understood.     Many  things  believed  are  likewife  fo  plain ,  that  eve- 
 ry Common  Peribn  may  therein  be  unto  himfelfa  fufficient  Expounder.     Finally  to 
 explain  even  thole  things  which  need  and  admit  explication  ,  many  other  ufual  ways 
 there  are  befides  Sermons.     Therefore  Sermons  are  not  the  only  ordinary  means 
 whereby  we  firft  come  to  apprehend  the  Myfterys  of  God.     Is  it  in  regard  then  of 
 Sermons  only ,  that  apprehending  the  Gofpel  of  Chrift  we  yield  thereunto  our  un- 
 feigned aflent,  as  to  a  thing  infallibly  true.-  They  which  rightly  confider  after  what 
 fort  the  heart  of  man  hereunto  is  framed,  mull  of  necelTity  acknowledge,   that 
 who  fo  alTenteth  to  the  words  of  Eternal  life,  doth  it  in  regard  of  his  Authority 
 whofe  words  they  are.      This  is  in  man's  converfion  unto  God  ts  o'Ggrwo.V^T/j'j  *.;- 
 v'wiuc, ,  the  firft  ftep  whereat  his  race  towards  Heaven  beginneth.     Unlets  there- 
 .  fore,  clean  contrary  to  our  own  experience,  we  thall  think  it  a  miracle  if  any  man 
 acknowledge  the  Divine  authority  of  the  Scripture ,  till  fome  Sermon  haveperfwa- 
 ded  him  thereunto ,  and  that  otherwife  neither  conversation  in  the  bofome  of  the 
 Church,  nor  religious  Education ,  nor  the -reading  of  Learned  mens  Books  ,  nor  In-, 
 formation  received  by  conference,  nor  whatfoever  pain  and  diligence  in  hearing, 
 ftudying,  meditating  day  and  night  on  the  Law,  is  fofarbleftof  God,  as  to  work 
 this  effecl  in  any  man-,  how  would  they  have  us  to  grant,  that  Faith  doth  not  come 
 but  only  by  hearing  Sermons  <   3  Fain  they  would  have  us  to  believe  the  Apoftle  ar-  c.U. 
 Saint  Paul  himfelf  to  be  Author  of  this  their  Paradox,  only  becaufe  he  hath  faid,  that  p  375' 
 it  pleafeth  God  by  the  ^foolifhnefs  of  Preaching  to  fave  them  which  believe ;  and  a-  biCor.1.21. 
 gain,  cHoiv  fhall  they  call  on  him  in  whom  they  have  not  believed?   How  fluillthey  be-  cRom.10.14. 
 lieve  in  him  of  whom  they  have  not  heard*     How  fhall  they  hear  without  a  Preacher  ? 
 How  (hall  men  peach  except  they  be  fent  ?   To  anfwer  jtherefore  both  Allegations  at 
 once5  The  very  fubftance  of  what  they  contain  is  in  few  but  this.     Life  and  Salvati- 
 on God  will  have  offered  unto  all  ^  his  will  is  that  Gentiles  lbould  be  faved  as  well 
 as  Jews.    Salvation  belongeth  unto  none  but  fuch^  call  upon  the  Name  of  our  Lord 
 -pejus  Chrift.    Which  Nations  as  yet  unconverted  neither  do  nor  poflibly  can  do  till 
 they  believe.     What  they  are  to  believe ,  impoflible  it  is  they  fhould  know  till  they 
 hear  it.     Their  Hiring  requireth  our  Preaching  unto  them.     *  Tertullian,  to  draw  d  ApoIoger  c 
 even  Painyms    themtelves    unto   Chriftian  Belief,   willeth  the  Books  of  the  Old  ^.  hfinc. ' 
 Teftament  to  befearched,  which  were  at  that  time  in  Ptolemies  Library.     And  if  ^.,rhi*lhcy 
 men  did  not  lift  to  travel  fo  far,  though  it  were  for  their  endlefs  good ,'  he  addeth  tonglTcwhich 
 that  in  Rome  and  other  places  the  Jews  had  Synagogues,  whereunto  every  one  t0  •"learned 
 which  would,  might  refortj   that  this  kinde  of  Liberty  they  purchafed  by  payment  of  "^HewS! 
 a   ftanding  Tribute  ^  that  there  they  did  openly  e  read  the  Scriptures  ■,  andwhofoever  amUuagrc'ac 
 will  bear,  (faith  Tertullian)   he  [hall  fnde  God;  whofoever  will  flu dy  to  know,  f])all  g^  ^cs 
 be  alfo  fain  to  believe.     But  fith  there  is  no  likelihood  that  ever  voluntarily  they  will  famni'rl/^ 
 feek  Inftru&ion  at  our  hands,  it  remaineth  that  unlets  we  will  fuffer  them  to  periih>  knovwasap. 
 Salvation  it  felf  muft  feek  them ,  it  behooveth  God  to  fend  them  Preachers  as  he  Ckadon 
 did  his  ele<5t  Apoftles  throughout  the  World.     There  is  a  Knowledge  which  God  offered  unco 
 hath  always  revealed  unto  them  in  the  works  of  Nature.     This  they  honour  and  efteem  *«  ^mperoc 
 highly  as  profound  Wifdome-,  howbeit  this  Wifdome  faveth  them  not.     That  which  WiurcinV 
 muft  fave  Believers,  is,  the  knowledge  of  the  Crofs  of  Chrifl ,  the  only  Subjedofall  lews  m,ke  . 
 our  "Preaching.  .  And  in   their   Eyes  what  feemeth  this  but  Folly  i     Ic  pleafeth  [?\"\?X'e uw! 
 God  by  the  fooliflmefs  of  Preaching  to  fave.     Thefe  Words  declare  how  admirable  fai  for  them 
 fgrce  thofe  Myfteries  have ,  which  the  World  do  deride  as  Follies  h  they  fhew  that  £r"{.d  |hc  - 
 the  Foolilhnefs  of  the  Crofs  of  Chrift  is  the  Wifdom  of  True  Believers  s  they  concern  lationsofth"'" 
 the  Object  of  our  Faith,  the  f  Matter  preached  of  and  believed  in  by  Chriftian  men.  "°-  !nt«prc- 
 This  we  know  that  the  Grecians  or  Gentiles  did  account  Foolilhnefs-,  but  that  s^goJueT, 
 they  did  ever  think  it  a  fond  or  unlikely  way  to  feek  mens  Converfion  by  Sermons,  ^  their  cu-' 
 we  have  not  heard.     Manifeft  therefore  it  is ,  that  the  Apoftle  applying  the  name  £°™  bbcf°re 
 of  Foolifhnefs  in  fuch  fort  as  they  did ,  muft  needs ,  by  the  Tooliflmefs  of  Preaching,  juubtu?i'^s. 
 mean  the  Doftrine  of  Chrift,  which  we  learn  that  we  may  be  faved  $  but  that  Ser-  G*t.\o.maitu. 
 mons  are  the  only  manner  of  teaching,  whereby  it  pleafeth  our  Lord  to  fave,  he  nJK£j& 
 could  not  mean.     In  like  fort,  where  the  fame  Apoftle  proveth,  that  as  well  the  u«htiw 
 fending  of  the  Apoftles,  as  their  preaching  to  the  .Gentiles ,  was  neceflary ,  dare  we  *°^*'|j^' 
 affirm  it  was  ever  his  meaning,  that  unto  their  Salvation,  who  even  from  their  ten-  %*X 
 
 B  b  2  der 
 
,42,  The  Fifth  'Bool  of 
 
 der  Infancy  never  knew  any  other  Faith  or  Religion  than  only  Chriftian ,  no  kinde  of 
 Teaching  can  be  available ,  faving  that  which  was  fo  needful  for  the  firfl  univerfal 
 Converfion  of  Gentiles  hating  Chriftianity-,  neither  the  fending  of  any  fort  allow- 
 able in  the  one  cafe,  except  only  of  fuch  as  had  been  in  the  other  alfo  moftfitand 
 worthy  Inftruments  i  Belief  in  all  forts  doth  come  by  hearkning ,  and  attending  to 
 the  Word  of  Life.  Which  Word  fometime  propofeth  and  preacheth  it  felf  to  the  Hea- 
 rer •,  fometime  they  deliver  it,  whom  privately  Zeal  and  Piety  moveth  to  be  Inftru&ors 
 of  others  by  conference-,  fometime  of  them  it  is  taught ,  whom  the  Church  hath  cal- 
 led to  the  Publick  ,  either  reading  thereof,  or  interpreting.     All  thefetend  unto  one 
 effect,  neither  doth  that  which  St.  Paul  or  other  Apoftles  teach,  concerning,  the  ne- 
 ceffity  of  fuch  Teaching  as  theirs  was,  or  of  fending  fuch  as  they  were,  for  that  pur- 
 pofe  unto  the  Gentiles,  prejudice  the  efficacy  of  any  other  way  of  Publick  inftruction, 
 or  inforce  the  utter  disability  of  any  other  mens  Vocation  thought  requifite  in  this 
 Church  for  the  faving  of  Souls ,  where  means  more  effectual  are  wanting.     Their  on- 
 ly proper  and  direct  proof  of  the  thing  in  queftion  had  been  to  fhew ,  in  what  fort, 
 and  how  fair  man's  Salvation  doth  neceflarily  depend  upon  the  knowledge  of  the 
 Word  of  God-,  what  Conditions,  Properties,  and  Qualities  there  are,  whereby  Ser- 
 mons are  diftinguifhed  from  other  kindes  of  adminiftring  the  Word  unto  that  pur- 
 pofe5  and  what  fpecial  Property  or  Quality  that  is ,  which  being  no  where  found  6ut 
 in  Sermons ,  maketh  them  effectual  to  fave  Souls ,  and  leaveth  all  other  Doctrinal 
 means  befides  deftitute  of  vital  efficacy.     Thefe  pertinent  Inftructions,  whereby  they 
 might  fatisfie  us ,  and  obtain  the  Caufe  it  felf  for  which  they  contend ,  thefe  things 
 which  only  would  ferve  they  leave,  and  (which  needeth not )  fometime  they  trouble 
 themfelves  with  fretting  at^the  ignorance  of  fuch  as  withfhnd  them  in  their  Opinion-, 
 a  r.  c.  i-  2.     fometime  they a  fall  upon  their  poor  Brethren  which  can  but  read ,  and  againft  them 
 xhlstayleof    they  are  bitterly  eloquent.'    If  we  alledge  what  the  Scriptures  themfelves  do  ufually 
 Readers.        fpeak  for  the  faving  force  of.  the  Word  of  God  ,  not  with  reftraint'toany  one  cer- 
 TheeB'dianS    um  kinde  of  delivery,  but  howfoever  the  fame  mall  chance  to  be  made  known,  yet 
 beggeriy  Pic  by  one  trick  or  other  they  always  b  reftrain  it  unto  Sermons.     Our  Lord  and  Saviour 
 fetus.  hath  faid,  c Search  the  Scripture},  for  in  them  ye  think  to  have  eternal  life.    But  they  tell 
 
 Mintfkrs!  \  us ,  he  fpake  to  the  Jews ,  which  Jews  before  had  heard  his  Sermons ;  and  that  pei- 
 bTc.t.2.p.y}.  adventure  it  was  his  minde  they  mould  fearch,  not  by  reading,  nor.  by  hearing  them 
 dG°!in/-9?9'  read,  .but  by  attending,  whehfoever  the  Scriptures  mould  happen  to  be  alledged  in 
 Sermons.  Furthermore,  having  received  Apoftolical  Doctrine^,  h  the  Apoftle Saint 
 Paul  hath  taught  us  to  efteem  the  fame  as  the  Supream  Rule,  whereby  all  other  Do- 
 ctrines muft  for  ever  be  examined.  Yea,  but  in  as  much  as  the  Apoftle  doth  there 
 fpeak  of  that  he  had  Preached ,  he  flatly  maketh  ( as  they  flrangely  affirm )  his  Preach- 
 ings or  Sermons  the  Rule  whereby  to  examine  all.  And  then,  ibefeech  you ,  whar 
 Rule  have  we  whereby  to  judge  or  examine  any  <  For,  if  Sermons  muft  beourRule? 
 becaufe  the  Apoftles  Sermons  were  fo  to  their  Hearers  5  then,  fithwe  arenotas  they 
 were,  Hearers  of  the  Apoftles  Sermons,  it  reflet  h  that  either  the  .Sermons  which  we 
 hear  fhould  be  our  Rule,  or  (that  being  abfurdj  there  will  (which  yet  hath  greater  ab- 
 furdity )  no  Rule  at  all  be  remaining  for  Tryal ,  what  Doctrines  now  are  corrupt ,  what 
 i  Tim.  3  id.  confonant  with  heavenly  Truth.  Again,  let  the  fame  Apoftle  acknowledge  all  Scri- 
 pture profitable  to  teach,  to  improve,  to  correct,  toinftrucl  inRighteoufnefs-,  Still 
 notwithftanding  we  erre,  if  hereby  we  prefume  to  gather,  that  Scripture  read,  will 
 avail  unto  any  one  of  all  thefe  ufes-,  they  teach  us  the  meaning  of  the  words  to  be, 
 that  fo  much  the  Scripture  can  do,  if  the  Minifter  that  way  apply  it  in  his  Sermons, 
 otherwife  not.  Finally,  they  never  hear  Sentence  which  mentioneth  the  Word  or 
 Scripture,  but  forthwith  their  Gloffes  upon  it 'are,  the  Word  preached,  the  Scri- 
 pture explained  or  delivered  unto  us  in  Sermons.  Sermons  they  evermore  underftanct 
 to  be  that  Word  of  God,  which  alone  hath  vital  Operation-,  the  dangerous  fequel  of 
 which  Conftiuction  I  wifh  they  did  more  attentively  weigh.  For,  fieri  Speech  is  the 
 very  Image,  whereby  the  minde  and  foul  of  the  Sp'eaker  conveyeth  it  felf  into  the 
 bofom  of  him  which  heareth  ,  we  cannot  chufe  but  fee  great  reafon ,  wherefore  the 
 Word  that  proceedeth  from  God,  who  is  Himfelf  very  Truth  and  Life,  fhould  be  (as 
 He\4. n.  the  Apoftle  to  the  Hebrews  noteth)  lively  and  mighty  in  operation-',  fharper  than 
 any  two-edged  Sword.     Now  ,  if  in  this  and  the  like  Places  we  did  conceive ,  that  our 
 
 own 
 
Ecck/iaHical  Tolity.  ,<^ 
 
 own  Sermons  are  that  ftrong  and  forcible  Word ,  fhould  we  not  hereby  impart  even 
 the  molt  peculiar  glory  of  the  Word  of  God ,  unto  that  which  is  not  his'  word  i  For 
 touching  our  Sermons,    that  which  giveth  them  their  very  being,  is  the  wit  of  man 
 and  therefore  they  oftentimes  accordingly  tafte  too  much  of  that  over-corrupt  Foun- 
 tain from  which  they  come.     In  our  fpeech  of  mod:  holy  things ,  our  molt  frail  acti- 
 ons many  times  are  bewrayed.     Wherefore  when  we  read  or  recite  the  Scripture,  we 
 then  deliver  to  the  People  properly  the  Word  of  God.     As  for  our  Sermons ,  be  they 
 never  fo  found  and  perfect,  his  Word  they  are  not,  as  the  Sermons  of  the  Prophets 
 were-,no,they  are  but  ambiguoufly  termed  his  Word,becaufe  his  Word  is  commonly  the 
 Subject  whereof  they  treat ,  and  muft  be  the  Rule  whereby  they  are  framed.    Notwith- 
 ftanding,  by  thefe,  and  the  like  fbifts  they  derive  unto  Seimons  alone  ,  whatfoeveris 
 generally  fpoken  concerning  the  Word.     Again ,  what  feemeth  to  have  been  uttered 
 concerning  Sermons,  and  their  efficacy  or  neceffity,  in  regard  of  Divine  matter,  and 
 mull  confequently  be  verified  in  fundry  other  kindes  of  teaching,  if  the  Matter  be 
 the  fame  in  all-,  cheir  ufe  is  to  fallen  every  fuch  Speech  unto  that  one  only  manner 
 of  teaching ,  which  is  by  Sermons ,  that  fti.Il  Sermons  may  be  all  in  nil.       Thus ,  be-  ar.r.i  2. 
 caufe  Solomon  declareth  that  the  People  decay  or  perifh  for  want  of  Knowledge,  where  P  ?8l< 
 b  no  Prophecying  at  all  is ,  they  gather,  that  the  hope  of  Life  and  Salvation  is  cutoff,  fa  Prov.29.18. 
 where  Preachers  are  not  which  prophecy  by  Seimons,  how  many  foever  they  be  in 
 number  that  read  daily  the  Word  of  God  ,  and  deliver,  though  in  other  fort,  thefelf- 
 fame  matter  which  Sermons  do.  The  People  which  have  no  way  to  come  to  the  know- 
 ledge of  God,  no  prophecying,  no  teaching,  periih.     But  that  they  fhould  of  neceffity 
 perifh,  where  any  one  way  of  knowledge  lacketh,  is  more  then  the  words  of  ^olomon 
 import,     c  Another  ufual  point  of  their  Art  in  this  prefentqueftion,is  to  makev;ry  cr.c  (  2. 
 large  and  plentiful  Difcourfes ,  how  Chrift  is  by  Sermons  d  lifted  up  higher,  and  made  ?i23™l2  l6, 
 more  <  apparent  to  the  eye  of  Faith ;  how  the  '  favour  of  the  Word  is  more  fweet  e  2  T.m.2  is, 
 being  brayed,  and  more  able  to  nourifh  being  divided  by  Preaching ,  then  by  only  f  Matth  l6-19' 
 reading  propofed-,  how  Sermons  are  the  Keyes  of  the  Kingdom  of  Heaven,   and  do 
 open  the  Scriptures ,  which  being  but  read ,  remain  in  companion  ftill  ciafped^  how 
 God  g  giveth  richer  increafe  of  grace  to  the  Ground  that  is  planted  and  watered  by  g  1  Cor.  3.  6. 
 Preaching,  than  by  bare  and  limple  Reading.     Out  of  which  premifes  declaring-how 
 attainment  unto  life  is  eafier  where  Sermons  are,  they  conclude  an  h  impoffibility  hr. c. !. 2. 
 thereof  where  Seimons  are  not.     Alcidimas  the  Sophifter  hath  many  arguments,  to  Novation 
 prove  that  voluntary  and  extemporal  far  excelleth  premeditated  fpeech.     The  like  to  be  looked 
 whereunto,  and  in  part  the  fame,are  brought  by  them,who  commend  Sermons,as  having  £r'  w,h^rCj"0 
 ( which*  all  men,  I  think,  will  acknowledge  )  fundry ;  peculiar  and  pi  oper  vermes,  fuch  as  i  r!*c.  \'.?.  pi 
 no  other  way  of  Teaching  befides  hath.  Aptnefs  to  follow  particular  occafionsprefently  i9± 
 growing,  to  put  life  into  words  by  countenance,  voyce  and  geftnre,to  prevail  mightily  in 
 the  fudden  affections  of  men ,  this  Sermons  may  challenge.     Wherein  notwithffanding 
 fo  eminent  properties  whereof  LelTons  are  haply  deftitute,    yet  Leffons  being  free 
 from  fome  inconveniences ,  whereunto  Sermons  are  more  fubjecT: ,  they  may  in  this 
 refpecl  no  lefstake,  then  in  other  they  muft  give  the  hand,  which  betokeneth  preemi- 
 nence.    For  there  is  nothing  which  is  not  fome  way  excell'd.,  even  by  that  which  it 
 doth  excel.     Sermons  therefore  and  Leffons  may  each  excell  other  in  fome  refpecls, 
 without  any  prejudice  unto  either,  as  touching  that  vital  force  which  they  borhJiave 
 in  the  work  of  our  Salvation.     To  which  effect  when  we  have  endeavoured  asmuchas 
 in  us  doth  lye,  to  finde  out  theftrongeftcaufes,  wherefore  they  fhould  imagine  that 
 Reading  is  it  felffo  unavailable-,  themoftwecan  learn  at  their  hands,  is,  that  Sermons  r.  c.«.*.p, 
 are  the  Ordinance  of  God,  the  Scriptures  dark,  and  the  labour  of  Reading  eafie.     Firfts  V6' 
 therefore,  as  we  know  that  God  doth  aide  with  his  grace ,  and  by  his  fpecial  providence 
 evermore  blefs    with  happy  fuccefs  thofe  things  which  himfelf  appointeth-,  fo  his 
 Church,  we  perfwade  our  felves,  he  hath  not  in  fuch  fort  given  over  to  a  reprobate 
 fqnfe,  that  whatfoever  it  devifeth  for  the  good  of  the  Souls  of  men,the  lame  he  doth  ftill 
 accurfeand  make  fruftrate.     Or  if  he  always  did  defeat  the  Ordinances  of  his  Church,  is  Dew.  31. 13. 
 not  reading  the  Ordinance  of  God  i  Wherefore  then  fhould  we  think  that  the  force  of 
 his  fecret  grace  is  accuftomed  to  blefs  the  labour  of  dividing  his  Word ,.  according  unto 
 each  man's  private  difcretion  in  publick  Sermons ,  and  to  withdraw  it  felf  from  concur- 
 ring with  the  publick  delivery  thereof  by  fuch  felected  portions  of  Scriptures ,  as  the 
 
 whole 
 
i<fy  The  Fifth  "Bool^of 
 
 whole  Church  hath  folemnly  appointed  to  be  read  for  the  Peoples  good.,  either  by  ordi- 
 nary courfeor  othenvife,  according  to  the  exigence  of  fpecial  occafions  <  Reading  ( faith 
 a  dc  Ecdef.  » lfidore )  is  to  the  Hearers  no  fmall  edifying.  To  them  whofe  b  delight  and  meditation 
 bpn'i'^10'  kin  the  Law,  feeing  that  happinefs  and  blifs  belongeth,  it  is  not  in  us  to  deny  them  the 
 benefit  of  heavenly  Grace.  And  I  hope  we  may  prefume,  that  a  rare  thing  it  is  not  in  the 
 cPfai.  119.16.  Church  of  God,  even  for  that  very  Word  which  is  read  to  be  both  prefently  their  c  joy, 
 a  Aug.  in  vf.  and  afterwards  their  ftudy  that  hear  it. d  S.Augtijlin  fpeaking  of  devout  men,noteth,how 
 t6,  they  daily  frequented  the  Church  ,  how  attentive  ear  they  gave  unto  the  Leffons  and 
 
 Chapters  read,  how  careful  they  were  to  remember  the  fame,  and  to  mufe  thereupon  by 
 1  c^prJ,n,L1'  themfelves.     e  St.  Cyprian  obferveth.  that  Reading  was  not  without  effect  in  the  hearts 
 ftor  v'erVonat'  of  men.  Their  joy  and  alacrity  was  to  him  an  argument,  that  there  is  in  this  Ordinance  a 
 verb*  fubii-    bleffing,  fuch  as  ordinarily  doth  accompany  the  adminillration  of  the  Word  of  Life.    It 
 Um  chriifi     were  mucn  if  there  mould  be  fuch  a  difference  between  the  hearing  of  Sermons  preached, 
 1  g's  a  "ratri-    and  of  Leflbns  read  in  the  Church,  that  he  which  prefenteth  himfelf  at  the  one,  and  ma- 
 bus  compic:-    j^gj.^  ^  prayer  w{tn  t|ie  Prophet  t  David-,  Teach  me^  O  Lord,  the  way  of  thy  Statutes,  di- 
 .lioVrarcrmta-  reel  me  in  the  path  of  thy  commandments ,  might  have  the  ground  of  ufual  experience  wher- 
 tis  a.iiitur.      upon  to  build  his  hope  of  prevailing  with  God  ,  and  obtaining  the  Grace  he  feeketh-, 
 f  I'ui.  1 1  ?.  35,  t  jiey.  con  tr  ariwife  not  fo,  who  crave  the  like  afliftance  of  his  Spirit,  when  they  give  ear  to 
 the  reading  of  the  other.  In  this  therefore  Preaching  and  Reading  are  equal,  that  both  are 
 approved  as  his  Ordinances,  both  affifted  with  his  Grace.   And  if  his  Grace  do  aflift  them 
 both  to  the  nourifbment  of  faith  already  bred  ,  we  cannot ,  without  fome  very  manifeft 
 caufe  yielded,imagin  that  in  breeding  or  begetting  faith,his  grace  doth  cleave  to  the  one, 
 r  c.  1. 2. p.     and  ut  terly  forfake  the  other.    Touching  hardnefs,  which  is  the  fecond  pretended  impe- 
 383, 384, 3?2-  dimenr,  as  againft  Homilies.,  being  plain  and  popular  inftru&ions  ,  it  is  no  bar,  fo  neither 
 doth  it  infringe  the  efficacy,  no  not  of  Scriptures,  although  but  read.  The  force  of  read- 
 ing, how  fmall  foever  they  would  have  it,  muft  of  neceffity  be  granted  fufficient  to  noti- 
 fie  that  which  is  plain  or  eafie  to  be  underftood.  And  of  things  neceffary  to  all  mens  fal- 
 vation,  we  have  been  hitherto  accuftomed  to  hold  ( efpecially  fithence  the  publifhing  of 
 the  Gofpel  of  JefusChrift,  whereby  the  fimpleft  having  nowa  Key  unto  Knowledge 
 Afls  8.  31.     which  the  Eunuch  in  the  Acts  did  want,  our  Children  may  of  themfelves  by  reading  un- 
 derffand  that,  which  he  without  an  Interpreter  could  not )  they  are  in  Scripture  plain 
 and  eafie  to  be  underftood.     As  for  thofe  things  which  at  the  firft  are  obfeure  and  dark, 
 when  memory  hath  laid  them  up  for  a  time ,  Judgment  afterwards  growing  explaineth 
 them.  Scripture  therefore  is  not  fo  hard,  but  that  the  only  reading  thereof  may  give  life 
 unto  willing  Hearers.     The  eafie  performance  of  which  holy  labour,  is  in  like  fort  a  very 
 cold  Objection,  to  prejudice  the  vertue  thereof.  For  what  though  an  Infidel>yea,though 
 a  Childe  may  be  able  to  read-,  there  is  no  doubt,  but  the  meaneft  and  worft  amongft  the 
 People  under  the  Law,  had  been  as  able  as  the  Priefts  themfelves  were  to  offer  Sacrifice. 
 Did  this  make  Sacrifice  of  no  effect  unto  that  purpofe  for  which  it  was  inftituted  <  In  Re- 
 ligion fome  duties'arenot  commended  fo  much  by  the  hardnefs  of  their  execution,  as  by 
 the  worthinefs  and  dignity  of  that  acceptation  wherein  they  are  held  with  God.    We 
 admire  the  goodnefs  of  God  in  nature,  when  we  confider  how  he  hath  provided  that 
 things  moft  needful  to  preferve  this  life ,  fhould  be  moft  prompt  and  eafie  for  all  living 
 Creatures  to  come  by.     Is  it  not  as  evident  a  lign  of  his  wonderful  providence  over  us, 
 when  that  food  of  Eternal  life,  upon  the  utter  want  whereof  our  endlefs  death  and  deftru- 
 dlion  neceffarily  enfueth,  is  prepared  and  always  fet  in  fuch  a  readinefs-,  that  thofe  very 
 means,  than  which  nothing  is  more  eafie,  may  fuffice  to  procure  the  fame  ?  Surely,  if  we 
 perifh,  it  is  not  the  lack  of  Scribes  and  learned  Expounders  that  can  be  our  juftexcufe. 
 Apoc  1  5.     The  Word  which  faveth  our  Souls  is  near  us,we  need  for  knowledge  but  to  read  and  live. 
 The  man  which  readeth  the  Word  of  God,  the  Word  it  felf  doth  pronounce  bleffed,  if 
 he  alio  obferve  the  fame.  Now  all  thefe  things  being  well  confidered,  it  fhall  be  no  intri- 
 cate matter  for  any  man  to  judge  with  indifferency  on  which  part  the  good  of  theChurch 
 is  moft  conveniently  fought;  whether  on  ours,  whofe  opinion  is  fuch  as  hath  been  fhew- 
 r.  c. !.  2.  p.    ed,  or  elfe  on  theirs,  who  leaving  no  ordinary  way  of  Salvation  for  them  unto  whom  the 
 333.  p.  373.     Word  of  God  is  but  only  read ,  do  feldom  name  them  but  with  great  difdain  and  con- 
 tempt who  execute  that  Service  in  the  Church  of  Chrift.    By  means  whereof  it  hath 
 come  to  pafs,  that  Churches,  which  cannot  enjoy  the  benefit  of  ufual  Preaching,  are  jud- 
 ged, as  it  were,  even  foi  taken  of  God,  forlorn,and  without  either  hope  or  comfort :  Con- 
 
 trariwife? 
 
Ecclefiaslical  'Polity.  \^ 
 
 trariwife,thofe  places  which  every  day  for  the  moft  part  are  atSermons  as  the  flowing  fea 
 do  both  by  their  emptinefs  at  times  of  reading,  and  by  other  apparent  tokens  ibew  to 
 the  voice  of  ^the  living  God ,  this  way  founding  in  the  ears  of  men,a  great  deal  lefs  reve- 
 rence then  were  meet.  But  if  no  other  evil  were  known  to  grow  thereby,  who  can  chufe 
 but  think  them  cruel  which  doth  hear  them  fo  boldly  teach,  that  if  God(as  to  him  there  Pa§  tftiii 
 nothing  impofliblej    do  haply  fave  any  fuch  as  continue  where  they  have  all  other  38o,38*'38-*' 
 means  of  inftruction  ,  but  are  not  taught  by  continual  preaching,  yet  this  is  miraculous, 
 and  more  than  the  fitnefs  of  fo  poor  inftruments  can  give  any  man  caufe  to  hope  for5  that 
 Sacraments  are  not  effectual  to  Salvation,  except  men  beinftructed  by  Preachin°  before  Fa8-  3?2- 
 they  be  made  Partakers  of  them;  yea,  that  both  Sacraments  and  Prayers  alfo,where  Ser- 
 mons are  not,  do  not  only  not feed,  but  are  ordinarily  to  further  condemnation  -,  What  mans  Pas<3^4' 
 heart  doth  not  rife  at.the  mention  of  thefe  things  !  Itistrue,  thattheweaknefsofour 
 Wits  and  the  dulnefs  of  our  Affections  do  make  us  for  the  moft  part ,  even  as  our  Lords 
 own  Difciples  were  for  a  certain  time,  hard  and  flow  to  believe  what  is  written.     For 
 help  whereof  expofitions  aod  exhortations  are  needful,  and  that  in  the  moft  effectu- 
 al manner.     The  principal  Churches. throughout  the  Land,  andnofmallpartofthe 
 reft,  being  in  this  refpect  by  the  goodnefs  of  God  fo  abundantly  provided  for ,  they 
 which  want  the  like  furtherance  unto  knowledge,  wherewith  it  were  greatly  to  be 
 defired  that  they  alfo  did  abound,  are  yet,  we  hope ,  not  left  in  fo  extream  deftitution, 
 that  juftly  any  men  fliould  think  the  ordinary  means  of  Eternal  life  taken  from  them 
 becaufe  their  teaching  is  in  publick  for  the  moft  part  but  by  Reading.     For  which 
 caufe  amongft  whom  there  are  not  thofe  helps  that  others  have  to  fet  them  forward 
 in  the  way  of  Life ,  fuch  to  dif-hearten  with  fearful  Sentences ,  as  though  their  Salva- 
 tion could  hardly  be  hoped  for,  isnotinourunderftandingfoconfonant  withChrifti- 
 an  Charity.     We  hold  it  fafer  a  great  deal,  and  better  to  give  them  *  incourageroent  5  a  Ecdus  st. 
 to  put  theminminde,  that  it  is  not  the  deepnefs  of  their  Knowledge,  but  the  b  finale-  i6>2?' 
 nefs  of  their  Belief  which  God  accepteth-,  That  they  which c  hunger  and  thirft  after  KxillJiS. 
 Righteoufnefs ,    fhall  be  fatisfied5  That  no  <*  imbecillity  of  Means  can  prejudice  the  R°m-  »4-  '• 
 truth  of  the  promife  of  God  herein  5  That  the  weaker  their  helps  are,  the  more  their  '  „  ^  \  ™\ 
 need  is  to  fharpen  the  edge  of  their  own  einduftry  5  And  that  f  painfulnefs  by  fee-  dPhii.i.*.  * 
 ble  meanes  fhall  be  able  to  gain  that ,  which  in  the  plenty  of  more  forcible  inftru-  ' Pct- *• 10- 
 ments  is  through  floth  and  negligence  loft.     As  for  the  men,  with  whom  we  have  thus  f  "rh^'is 
 farr  taken  pains  to  conferr ,  about  the  force  of  the  Word  of  God,  either  read  by  it  felf  "eb- ,0-  24- 
 or  opened  in  Sermons  5  their  fpeeches  concerning  both  the  one  and  the  other  are  in  J'p/r.Tio.0' 
 truth  fuch,  as  might  give  us  very  juft  caufe  to  think,  rhat  the  reckoning  is  not  great  f  Luke  1 1.31. 
 which  they  make  of  either.    For  howfoever  they  have  been  driven  to  devife  fome  odde 
 kinde  of  blinde  ufes ,  whereunro  they  may  anfwer  that  reading  doth  ferve,  yet  the  read- 
 ing of  the  Word  of  God  in  publick  more  than  their  Preachers  bare  Text ,  who  will 
 not  judge  that  they  deem  needlefs^  when  if  we  chance  at  any  time  to  term  it  neceffa- 
 ry ,  as  being  a  thing  which  God  himfelf  did  inftitute  amongft  the  Jews  for  purpofes 
 that  touch  as  well  us  as  them ;  a  thing  which  the  Apoftles  commend  under  the  Old, 
 and  ordain  under  the  New  Teftarnent-,  a  thing  whereof  the  Church  of  God  hath  ever 
 fithence  the  firft  beginning  reaped  fingular  Commodity  -7  a  thing  which  without  ex- 
 ceeding great  detriment  no  Church  can  omit,  they  only  are  the  men  that  everwe 
 heard  of,  by  whom  this  hath  been  crofs'd  and  gain-faid -,  they  only  the  men  which 
 have  given  their  peremptory  fentence  to  the  contraiy :  It  is  untrue ,  that  fmple  Reading  is  T- c- '• 2-  V> 
 neceffary  in  the  church.     And  why  untrue  i  Becaufe ,  although  it  he  very  convenient  ?  l 
 which  u  ufed  in  fome  Churches  ,    where  before  Preaching-time  the  Church  affembled 
 hath  the  Scriptures  read  in  fuch  order ,  that  the  whole  Canon  thereof  is  oftentimes  in 
 one  year  run  through  :  yet  a  number  of  Churches  which  have  no  fuch  order  offimple 
 Reading,  cannot  be  in  this  point  charged  with  breach  of Gods  commandement ,  which  they 
 might  be  if  fimple  Reading  were  neceffary.  A  poor,  a  cold  and  an  hungry  cavil !  Shall  we 
 therefore  to  pleafe  them  change  the  Word  Neceffary,  and  fay,  that  it  hath  been  a  com- 
 mendable Order,  a  Cuftom  very  expedient,  oran  Ordinance  moft  profitable  ( whereby 
 they  know  right  well  that  we  mean  exceedingly  behoovful)  to  read  the  Word  of  God 
 at  large  in  the  Church,  whether  it  be,  as  our  manner  is,  or  as  theirs  is  whom  they  prefer 
 before  us  1  It  is  not  this  that  will  content  or  fatisfie  their  mindes.     They  have  againft  it 
 a  marvellous  deep  and  profound  Axiome,  that  Two  things  to  one  and  the  fame  endTyr2X2'v' 
 
 cannot 
 
,^6  The  Fifth  'Bool^of 
 
 cannot  but  very  improperly  be  [aid  moft  profitable.     And  therefore  if  Preaching 
 be    moll:  profitable   toman's   Salvation,    then    is  not  Readings    if  Reading  be, 
 then   Preaching   is  not.     Are  they  refolved  then    at  the  leaftwife,  if  Preaching 
 be  the  only  ordinary  mean  whereby  it  pleafeth  God  to  fave  our  Souls ,  vvhatkinde 
 of  Preaching  it  is  which  doth  fave  ?  Underftand  they,  how  or  in  what  refpecT:  there 
 is  that  force  or  vertue  in  Preaching  i  We  have  reafon  wherefore  to  make  thefe 
 Demands  j  for  that,  although  their  Pens  run  all  upon  Preaching  and  Sermons,  yet 
 when  themfelves  do  pra&ife  that  whereof  they  write,  they  change  their  Dialed, 
 and  thofe  words  they  fhun ,  as  if  there  were  in  them  fome  fecret  fling.     It  is  not 
 their  phrafe  to  fay  they  Preach,  or  to  give  to  their  own  inftru&ions  and  exhortations 
 the  name  of  Sermons  •,  the  pain  they  take  themfelves  in  this  kinde  is  either  opening 
 «  T.c.l.  a.  p.  or  Lecturing  or  Reading,   or  Exercifing,  but  in  no  cafe  Preaching,     a  And  in  this 
 3*3-  prefent  Queftion,  they  alfo  warily  proteft  that  what  they  afcribe  to  the  vertue  of 
 
 Preaching  ,  they  ft  ill  mean  it  of  good  Preaching  :  Now  one  of  them  faith  that  a 
 ofC.heCom-    g°°d  Sermon  i>muft  expound  and  apply  a  large  portion  ofthe  Text  of  Scripture  at  one 
 minaity.         time.     Another  giveth  us  to  underftand ,  that  found  Preaching  c  is  mt  to  do  as  one  did 
 c  Dr.  somes,    &t  London  }  who  (pent  mo(l  of  his  time  in  Invectives  againft  good  men ,  and  told  his 
 At!cA?b.t.   Audience  how   the  Magifirate  Jhould  have  an  eye  to  fuch  as  troubled  the  peace  of  the 
 pag.  385.'       church.     The  <*  beft  of  them  hold  it  for  no  good  Preaching ,  when  a  man  endeavour- 
 eth  to  make  a  glorious  (Imv  of  Eloquence  and  Learning  ,  rather  than  to  apply  himfelf 
 to  the  capacity  ofthe  fimple.     But  let  them  fhape  us  out  a  good  Preacher  by  what  pat- 
 tern foever  pleafeth  them  beft,  let  them  exclude  and  inclofe  whom  they  will  with 
 their  definitions,  we  are  not  defirous  to  enter  into  any  contention  with  them  about 
 this ,  or  to  abate  the  conceit  they  have  of  their  own  ways ,  fo  that  when  once  we 
 are  agreed  what  Sermons  mall  currently  pafs  for  good,  we  may  at  length  underftand 
 from  them,  what  that  is  in  a  good  Sermon  which  doth  make  it  the  Word  of  Life  un- 
 to fuch  as  hear.     If  fubftance  of  matter,  evidence  of  things,  ftrength  and  validity  of 
 arguments  and  proofs,  or  if  any  other  vertue  elfe  which  Words  and  Sentences  may 
 contain-,  of  all  this,  whatis  there  in  the  beft  Sermons  being  uttered,  which  they  lofe 
 by  being  read  i    But  they  utterly  deny  that  the  reading  either  of  Scriptures,  or  Ho- 
 milies and  Sermons  can  ever  by  the  ordinary  grace  of  God  fave  any  Soul.     So  that 
 although  we  had  all  the  Sermons  word  for  word  which  $ames,  Paul,  Peter,  and  the 
 reft  of  the  Apdftles  made ,  fome  one  of  which  Sermons  was  of  power  to  convert 
 ^      thoufands  of  the  Hearers  unto  Chriftian  Faith ;  yea,  although  we  had  all  the  infti  uni- 
 ons, exhortations,  confolations  which  came  from  the  gracious  lips  of  our  Lord  Je- 
 fus  Chrift  himfelf,  and  fhould  read  them  ten  thoufand  times  over,  to  Faith  and  Sal- 
 vation   no  man  could  hereby  hope  to  attain.    Whereupon  it  muft  of  neceffity  fol- 
 low ,  that  the  vigour  and  vital  efficacy  of  Sermons  doth  grow  from  certain  accidents, 
 which  are  not  in  them ,  but  in  their  Maker  5  his  vertue ,  his  gefture,  his  countenance, 
 his  zeal,  the  motion  of  his  body,   and  the  inflexion  of  his  voice,  who  firft  uttereth  them 
 as  his  own  ,  is  that  which  giveth  them  the  form,  thenature,  the  very  effenceof  inftru- 
 ments  available  to  Eternal  life.     If  they  like  neither  that  nor  this ,  what  remaineth  but 
 that  their  final  conclufion  be  ,  Sermons  we  know  are  the  only  ordinary  means  to  Salva- 
 tion ,  but  why  or  how  we  cannof  telll  Wherefore  to  end  this  tedious  Controverfie, 
 wherein  the  too  great  importunity  of  our  over-eager  Adverfaries  hath  conftrained  us 
 much  lflnger  to  dwell,  than  the  barrennefs  of  fo  poor  a  Caufe  could  have  feemed  at 
 the  firft  likely  either  to  require  or  to  admit ,  if  they  which  without  partialities  and 
 paffions  are  accuftomed  to  weigh  all  things,  and  accordingly  to  give  their  fentence, 
 mall  here  fit  down  to  receive  our  Audit,  and  to  caft  up  the  whole  reckoning  on 
 both  fides  5  the  fum  which  Truth  amounteth  unto  will  appear  to  be  but  this,  that 
 as   Medicines   provided  of  Nature ,  and  applyed  by  Art  for  the  benefit  of  bodily 
 health  ,  take  effect  fometime  under  and  fometime  above  the  natural  proportion  of 
 their  vertue  ,  according  as  the  minde  and  fancy  of  the  Patient  doth  more  orlefs  con- 
 currwith  them  :  So,  whether  we  barely  read  unto  men  the  Scriptures  of  God-,  or  by 
 Homilies  concerning  matter  of  Belief  and  Converfation  feek  to  lay  before  them  the' 
 duties  which  they  owe  unto  God  and  Man  -,  whether  we  deliver  them  Books  to  read 
 and  confider  of  in  privateat  their  own  beft  leafure ,  or  call  them  to  the  hearing  of  Ser- 
 mons publicklyintheHoufeof  God-,  albeit  every  of  thefe  and  the  like  unto  thefe  means 
 
 do 
 
Ecckfiaftical  *PoIiiy.  ^y 
 
 do  truly  and  daily  effect  that  in  the  hearts  of  men  for  which -they  are  each  and  alf 
 meant  •,  yet  the  operation  which  they  have  in  common,  being  moft  fenfible  and  moft 
 generally  noted  in  one  kinde  above  the  reft ,  that  one  hath  in  fome  mens  opinions 
 drowned  altogether  the  reft ,  and  injurioufly  brought  to  pafs  that  they  have  been 
 thought  not  lefs  effectual  than  the  other,  but  without  the  other uneffe<5hial  to  fave 
 fouls.  Whereas  the  caufe  why  Sermons  only  are  obferved  to  prevail  fo  much  while  all 
 means  elfe  feem  to  fleep  and  do  nothing ,  is  in  truth  but  that  lingular  affection  and  at- 
 tention which  the  people  fheweth  every  where  towards  the  one ,  and  their  cold  difpofi- 
 tien  to  the  other  5  the  reafon  hereof  being  partly  the  Art  which  our  Adverfaries  ufe  for 
 the  credit  of  their  Sermons,  to  bring  men  out  of  conceit  with  all  other  Teaching  be- 
 fides;  partly  ,  a  cuftom  which  men  have  to  let  thofe  things  carelefly  pafs  by  their  ears 
 which  they  have  oftentimes  heard  before,  or  know  they  may  hear  again  whenever  it 
 pleafeth  themfelves;  partly,  the  efpecial  advantages  which  Sermons  naturally  have  to 
 procure  attention ,  both  in  that  they  come  always  new ,  and  becaufe  by  the  Hearer  it  is 
 ftill  prefumed ,  that  if  they  be  let  flip  for  theprefent ,  what  good  foever  they  contain, 
 is  loft ,  and  that  without  all  hope  of  recovery.  This  is  the  true  caufe  of  odds  be- 
 tween Sermons ,  and  other  kindes  of  wholefome  Inftru&ion.  As  for  the  difference 
 which  hath  been  hitherto  fo  much  defended  on  the  contrary  fide,  making  Sermons 
 the  only  ordinary  means  unto  Faith  and  eternal  Life ,  fith  this  hath  neither  evidence 
 of  Truth;  nor  proof  fufficient  to  give  it  warrant,  a  caufe  of  fuch  quality  may  with 
 farr  better  grace  and  conveniency  aske  that  pardon  which  common  humanity  doth 
 eafily  grant ,  than  claim  in  challenging  manner  that  affent  which  is  as  unwilling 
 when  reafon  guideth  it  t  o  be  yielded  where  it  is  not ,  as  with-held  where  it  is  apparent^ 
 lydue.  All  which  notwithftanding ,  as  we  could  greatly  vvifh  that  the  rigour  of  this 
 their  opinion  were  allayed  and  mittigated ;  fo,  becaufe  we  hold  it  the  part  of  religious 
 ingenuity  to  honour  vertue  in  whomfoever,  therefore  it  is  our  moft  hearty  defire,  and 
 fhall  be  always  our  Prayer  unto  Almighty  God,  that  in  the  felf-fame  fervent  zeal  where- 
 with they  feem  to  effecl  the  good  of  the  Souls  of  men;  and  to  thirft  after  nothing  more 
 than  that  all  men  might  by  all  means  be  directed  in  the  way  of  life,  both  they  and  we  may 
 conftantly  perfift  to  the  Worlds  end.  For  in  this  we  are  not  their  Adverfaries,  though 
 they  in  the  other  hitherto  have  been  ours. 
 
 23.  Between  the  Throne  of  God  in  Heaven,  and  his  Church  upon  Earth  here  mi-  of  prayer, 
 litant ,   if  it  be  fo  that  Angels  have  their  continual  intercourfe ,  where  mould  we 
 finde  the  fame  more  Verified  than  in  thofe  two  ghoftly  Exercifes,  the  one  Doctrine 
 the  other  Prayer?     For  what  is  the  AlTembling  of  the  Church  to  learn,  but  the 
 receiving  of  Angels  defcended  from  above  *  What  to  pray,  but  the  fending  of  An- 
 gels upwards  ?  His  Heavenly  Infpirations ,  and  our  holy  Defires  are  as  fo  many  An- 
 gels of,  intercourfe  and  commerce  between  God  and  us.     As  Teaching  bringeth  us 
 to  know  that  God  is  our  fupream  Truth;  fo  Prayer  teftifieth  that  we  acknowledge 
 him  our  foveraign  Good.     Befides,  fith  on  God,  as  the  moft  High,  all  inferiour  Caufes 
 in  the  World  are  dependant;  and  the  higher  any  Caufe  is,  themoreitcovetethto 
 impart  vertue  unto  things  beneath  it,  how  mould  any  kindeoffervice  wedoorcan 
 do,  finde  greater  acceptance  than  Prayer,  which  fheweth  our  concurrence  with  him, 
 in  definng  that  wherewith  his  very  Narure  doth  moft  delight?  Is  not  the  name  of 
 Prayer  ufual  to  fignifie  even  all  the  fervice  that  ever  we  do  unto  God  ?     And  that  for 
 no  other  caufe  ,  as  I  fuppofe ,  but  to  mew  that  there  is  in  Religion  no  acceptable  Du- 
 ty which  devout  Invocation  of  the  name  of  God  doth  not  either  prefuppofe  or  inferr. 
 Prayers  are  thofe  »  Calves  of  Mens  lips  5  thofe  moft  gracious  and  fvveet  b  odours;  a0fe 
 thofe  rich  Prefents  and  Gifts,  which  being c  carried  up  into  Heaven,  do  beft  teftifie  bftcvd.  j;«. 
 our  dutiful  affection,  and  are,  for  the  purchasing  of  all  favour  at  the  hands  of  God,  caSsio.4. 
 the  moft  undoubted  means  we  can  ufe.     On  others  what  more  eafily ,  and  yet  whan 
 more  fruitfully  beftovved  than  our  Prayers?   If  we  giveCounfel,  they  are  the  Am- 
 pler onely  that  need  it ;  if  Almes ,  the  poorer  only  are  relieved ;  but  by  Prayer  we  do 
 good  to  all.     And  whereas  every  other  Duty  befides,  is  but  to  mew  it  felt  as  time  and 
 opportunity  require,  for  this  all  times  are  convenient :  when  we  are  not  able  to  do 
 any  other  things  for  mens  behoof,  when  through  malicioufnefs  or  unkindnefs  they  1  Ther.'$.i# 
 vouchfafe  not  to  accept  any  other  good  at  our  hands,  Prayer  is  that  which  weal-  Luke  l8,  '- 
 ways  have  in  our  power  to  beftow,  and  they  never  in  theirs  to  refufe,    Wherefore  God 
 
 G  c  „  for- 
 
[58  The  Fifth  'BooJ^  of 
 
 i  Sam.12. 23.  fotbid,  faith  Samuel  ^  fpeaking  unto  a  moft  unthankful  People,  a  People  weary  of  the 
 benefit  or  his  moft  vertuous  Government  over  them,  God  forbid  that  I  mould  fin  againft 
 the  Lord ,  and  ceafe  to  pray  for  you.  It  is  the  firft  thing  wherewith  a  righteous  life  be- 
 ginneth ,  and  the  laft  wherewith  it  doth  end.  The  knowledge  is  fmall  which  we  have 
 on  Earth  concerning  things  that  are  done  in  Heaven.  Notwithftanding,  thus  much  we 
 know  even  of  Saints  in  Heaven,  that  they  pray.  And  therefore  Prayer  being  a  work  com- 
 mon to  the  Church  as  well  Triumphant  as  Militant ,  a  work  common  unto  Men  with 
 Angels ,  what  mould  we  think  ,  but  that  fo  much  of  our  Lives  is  celeftial  and  divine  as 
 we  fpend  in  the  exercife  of  Prayer?  For  which  caufe  we  fee  that  the  moft  comfortable 
 Dan.  9.  20.     yifitations ,  which  God  hath  lent  men  from  above,  have  taken  efpecially  the  times  of 
 
 5IC''3'     Prayer  as  their  moft  natural  opportunities, 
 of  Publick         24.  This  holy  and  religious  duty  of  Service  towards  God  concerneth  us  oneway 
 Prayer.  jn  that  we  are  men ,  and  another  way  in  that  we  are  joined  as  parts  to  that  vifible 
 
 Dan  9V*     Myftical  Body,  which  is  his  Church.     As  men,  we  are  at  our  own  choice,  bothfor 
 Arts  10. 9.      time,  and  place,  and  form,  according  to  the  exigence  of  our  own  occafions  in 
 private  :  But  the  fervice ,  which  we  do  as  Members  of  a  Publick  Body ,  is  publick, 
 and  for  that  caufe  muft  needs  be  accompted  by  fo  much  worthier  than  the  other ,  as 
 a  whole  fociety  of  fuch  condition  exceedeth  the  worth  of  any  one.     In  which  con- 
 iWacth.  18.20.  fixation  unto  Chriftian  Aflemblies ,  there  are  moft  fpecial  Promifes  made.     St. 
 a  cor.  1. 11.    paui^  though  likely  to  prevail  with  God  as  much  as  any  one ,  did  notwithftanding 
 think  it  much  more,  .both  for  God's  glory ,  and  his  own  good,  if  Prayers  might  be 
 made  and  thanks  yielded  in  his  behalf  by  a  number  of  men.     The  Prince  and  Peo- 
 J0nah4.11.    pie  of  Niniveh^  aflembling  themfelves,  as  a  main  Army  of  Supplicants,  itwasnotin 
 the  power  of  God  to  withftand  them.     I  fpeak  no  otherwife  concerning  the  force 
 Apc.iog_1.39.  0f  publick  Prayer  in  the  Church  of  God,  than  before  me  Tertullian  hath  done, 
 Vao!miiiAe  We  come  by  Troops  to  the  Place  of  Jjjembly ,  that  being  banded  as  it  were  together, 
 minimi  dam     We  may  be  Sufflicants  enough  to  befiege  God  with  cur  Prayers  :  Thefe  Forces  are  un- 
 cfnanmTfunt  t0  ^nm  ^cePa^e-    When  we  publicity  make  our  Prayers ,  it  cannot  be  bat  that  we 
 magnh&mui.  do  it  with  much  more  comfort  than  in  private,  for  that  the  things  we  askepublick- 
 wumpreces    jy  are  appr0ved  as  needful  and  good  in  the  Judgement  of  all,  we  hear  them  fought 
 Tolwmti'       for  and  defired  with  common  confent.     Again,  thus  much  help  and  furtherance  is 
 more  yielded,  in  that,  if  fo  be  our  zeal  and  devotion  to  God- ward  be  flack,  theala- 
 Pfai.  12:.  1.     crity  and  fervour  of  others  ferveth  as  a  prefent  fpurr.    For  even  Prayer  it  [elf  (  faith 
 Ka;  fl.'o7i!  il      Saint  Bafil )  when  it  hath  not  the  confort  of  many  voyces  to  flrengthen  it ,  is  not  itfelf. 
 ©ew.i  ■xji  u»    Finally,  the  good  which  we  do  by  Publick  Prayer,  is  more  than  in  private  can  be 
 ?xwsaj«     done,  for  that  befides  the  benefit  which  is  here,  is  no  lefs  procured  to  our  felves, 
 itmi^^l    the  whole  Church  is  much  bettered  by  our  good  example  _,  and  confequently  where- 
 ««»£  liOTMf.  as  fecret  neglect  of  our  duty  in  this  kinde  is  but  only  our  own  hurt,  one  man's  con- 
 Baf,i.b^\i  .68  ternpt  Qc  the  Common  Prayer  of  the  Church  of  God  may  be  and  oftentimes  is  moft 
 pfai.25.12.34.  hurtful   unto  many.    In  which  confederations  the  Prophet  David  fo  often  voweth 
 ^s.n.30  4.      untQ  £ocj  tjie  sacrjfice  0f  prayfe  and  Thankfgiving  in  the  Congregation  5  fo  ear- 
 
 neftlie  exhorteth  others  to  fing  Praifes  unto  the  Lord  in  his  Courts,  inhisSan- 
 dluary,  before  the  memorial  of  his  Holinefs  5  andfomuchcomplainethofhisown 
 uncomfortable  exile,  wherein  although  he  fuftained  many  moft  grievous  indignities, 
 and  indured  the  want  of  fundry  both  pleafures  and  honours  before  injoyed  5  yet  as 
 ^''k'g'V __f  if  this  one  were  his  only  grief,  and  the  reft  not  felt,  his  fpeeches  are  all  of  the 
 '  heavenly  benefit  of  Publick  Aflemblies ,  and  the  happinefs  of  fuch  as  had  free  accefs 
 thereunto, 
 of  the  form        25.  A  great  part  of  the  Caufe,  wherefore  religious  mindes  are  fo  inflamed  with 
 ofcon.mon-    the  love  of  Publick  devotion,  is  that  vertue,  force  and  efficacy,  which  by  experience 
 rJyer'         they  finde  that  the  very  form  and  reverend  folemnity  of  Common  Prayer  duly  or- 
 dered hath,  to  help  that  imbecillity  and  weaknefs  in  us,  by  means  whft-eofweare 
 otherwife  of  our  felves  the  lefs  apt  to  perform  unto  God  fo  heavenly  a  fervice ,  with 
 fuch  affection  of  heart,  and  difpofition  in  the  powers  of  our  Souls  as  is  requifite.     To 
 this  end  therefore  all  things  hereunto  appertaining ,  have  been  ever  thought  con- 
 venient  to  be  done  with  the  moft  folemnity  and  majefty  that  the  wifeft  could 
 m:h.  6.  ?,<?.  devife.   It  is  not  with  Publick  as  with  Private  Prayer.     In  this,  rather  fecrefie  is 
 commanded  than  outward  fhew,  whereas  that  being  the  publick  act  of  a  whole  So- 
 
 cietv, 
 
Ecclefiattical  Polity.  itfp 
 
 ciety  ,  requireth  accordingly  more  care  to  be  had  of  external  appearance.     The  very 
 affembling  of  men  therefore  unto  this  fervice  hath  been  ever  folemn.    And  concern- 
 ing the  place  ofaffembly,  although  it  ferve  for  other  ufes  as  well  as  this,  yet  feein^ 
 that  our  Lord  himfelf  hath  to  this,  as  to  the  chiefeft  of  all  other,  plainly  fanetified 
 his  own  Temple,  by  entituling  it  the  Houfe  of  Prayer,  what  preeminence  of  di°--  Mar-  21.13, 
 nity  foever  hath  been  either  by  the  Ordinance,  or  through  the  fpecial  favour  and 
 providence  of  God  annexed  unto  his  Sanctuary,   the  principal  caufe  thereof  muft 
 needs  be  in  regard  of  Common  Prayer.     For  the  honour  and  furtherance  whereof,  if  chryf.  Horn. 
 it  be  as  the  graved  of  the  antient  Fathers  ferioufly  wereperfwaded,  and  do  often-  '*•  ai'Hcbr*' 
 times  plainly  teach ,  affirming  that  the  Houfe  of  Prayer  is  a  Court ,  beautified  with     *4  mA  " 
 the  prefence  of  Celeftial  powers  5  that  there  we  ftand,  we  pray  ,  we  found  forth 
 Hymnes   unto  God ,  having  his  Angels  intermingled  as  our  AiTociates  -,  and  that 
 with  reference  hereunto  the  Apoftle  doth  require  fo  great  care  to  be  had  of  decen-  1 'Cor.il'.  10. 
 cy  for  the  Angels  fake-,  how  can  we  come  to  the  Houfe  of  Prayer,  and  not  be 
 moved  with  the  very  glory  of  rhe  place  it  felf,  fo  to  frame  our  affections  Praying ,-  as  pfai  96.$. 
 doth  beft  befeem  them,  whofe  Suits  the  Almighty  doth  there  fit  to  hear,  and  his  Power  and 
 Angels  attend  to  further  ;  When  this  was  ingrafted  in  the  mindes  of  men,  there  {^TV"'*1 
 needed  no  penal  Statutes  to  draw  them  unto  publick  Prayer.     The  warning  found 
 was 'no  fooner  heard,  but  the  Churches  were  prefently  filled,  the  pavements  cove-  Addomosfu- 
 red  with  bodies  proftrate ,  and  wafht  with  their  tears  of  devout  joy.     And  as  the  ,im  Domini- 
 place  of  publick  Prayer  is  a  Circumftance  in  the  outward  form  thereof,  which  hath  "rporaTu-* 
 moment  to  help  devotion-,  fo  the  Perfon  much  more  with  whom  the  People  of  mirternimus, 
 God  do  joyn  themfelves  in  this  Action,  as  with  him  that  ftandeth  and  fpeakethin  fo*ri5ac"™; 
 the  prefence  of  God  for  them.     The  authority  of  his  Place,  the  fervour  of  his  Zeal,  luppiicamul! 
 the  piety  and  gravity  of  his  whole  Behaviour,  muft  needs  exceedingly  both  grace  Salvia  de 
 and  fee  forward  the  fervice  he  doth.    The  authority  of  his  Calling  is  a  furtherance,  Frov' '' 7' 
 becaufe  if  God  have  fo  farr  received  him  into  favour,  astoimpofeuponhimby  the 
 hands  of  men  that  Office  of  bleffing  the  People  in  his  Name ,  and  making  intercef- 
 fion  to  him  in  theirs  5  which  Office  he  hath  fanetified  with  his  own  moft  gracious 
 Promife,  and  ratified  that  promife  by  manifeft  actual  performance  thereof,  when  Num.  s. 23. 
 others  before  in  like  place  have  done  the  fame,  is  not  his  very  Ordination  afeal,  2  chron.?o, 
 as  it  were  to  us  ,  that  the  felf-fame  Divine  love  which  hath  chofen  the  inftrument  to  2?- 
 work  with,  will  by  that  inftrument  effect  the  thing  whereto  he  ordained  it,  in  blef- 
 fing his  People ,  and  accepting  the  Prayers  which  his  Servant  offereth  up  unto  God 
 for  them  i    It  was  in  this  refpect  a  comfortable  Title  which  the  Antients  ufed  to  give 
 unto  God's  Minifters,  terming  them  ufuallyGW'J  mofi  beloved,  which  were  ordained  Cod.i.i.ric?.'. 
 to  procure  by  their  Prayers  his  love  and  favour  towards  all.     Again,  if  there  be  ,k Evl  &  . 
 not   zeal  and  fervency  in  him  which  propofeth  for  the  reft  thofe  futes  and  fup-  fepJ.'43-&  44' 
 plications,  which  they  by  their  joyful  Acclamations  muft  ratifie;  ifhepraifenotGod 
 with  all  his  might  5  if  he  pour  not  out  his  Soul  in  Prayer;  if  he  take  not  their  Cau- 
 fes  to  heart,  andfpeaknot  as  Mojes,  Daniel,  and  Ezra ,  did  for  their  People;  how 
 fhould  there  be  but  in  them  frozen  coldnefs ,  when  his  affections  feem  benummed 
 from  whom  theirs  fhould  take  fire  C    Vertue  aud  godlinefs  of  life  are  required  at 
 the  hands  of  the  Minifter  of  God ,  not  Only  in  that  he  is  to  teach  and  inftruct  the 
 People,  who  for  the  moft  part  are  rather  led  away  by  the  ill  example  ,  then  directed 
 aright  by  the  wholefom  inftruction  of  them ,  whofe  Life  fwarveth  from  the  rule  of 
 their  own  Doctrine ;  but  alfo  much  more  in  regard  of  this  other  part  of  his  Functi- 
 on; whether  we  refpect  the  weaknefs  of  the  People,  apt  to  loathe  and  abhorr  the 
 Sanctuary ,  when  they  which  perform  the  fervice  thereof  are  fuch  as  the  Sonnes  of 
 JJeli  were;  or  elfe  confider  the  inclination  of  God  himfelf,  who  requireth  the  1  Tim.  1.  2. 
 lifting  up  of  pure  hands  in  Prayers,  and  hath  given  the  World  plainly  to  underftand,  |cr "i  1"  IV 
 that  the  Wicked  ,  although  they  cry,  fhall  not  be  heard.    Theyare  not  fit  Supplicants  BzcchVs.  iff. 
 to  feek  his  mercy  on  the  behalf  of  others ,  whofe  own  un-repented  fins  provoke  his 
 juft  indignation.     Let  thy  Priefts  therefore,  O  Lor<J,  be  evermore  cloathed  with  pi»*-'J2-P- 
 Righteoufnefs ,  that  thy  Saints  may  thereby  with  more  devotion  rejoice  and  fing. 
 But  of  all  helps  for  due  performance  of  this  Service ,  the  greateft  is  that  very  fee 
 and  ftanding  order  itfelf,  which,  framed  with  common  advice,  hath  both  for  matter 
 and  form  prefcribed  whatfoever  is  herein  publickly  done.    No  doubt ,  from  God  it 
 
 Qc  %  hath 
 
>7' 
 
 The  Fifth  (Boo{  of 
 
 i  Chron.6.20 
 Joel.  2. 17. 
 
 2  Chron.29. 
 
 50. 
 
 Of  them 
 which  like 
 not  to  have 
 any  fct  form 
 of  Common1 
 Prayer. 
 
 Num.  t5.  "a  3. 
 
 a  Mat.  25.  30. 
 
 U(/.VwtiU7t  ■  . 
 
 having  jfung 
 the  Plalmcs 
 which  were 
 ufual  at  that 
 Feaft,  thofe 
 Pfalms  which 
 the  Jews  call 
 the  great  /fa/- 
 lelujab,  begin- 
 ning at  the 
 j  13.  and  con- 
 tinuing to  the 
 end  of  the 
 i\Z.S:e  Paul 
 Burgenf.  in 
 P/na.addir. 
 I.  and  Scal.de 
 emendat.  lem- 
 
 hath  proceeded ,  and  by  us  it  mrtft  be  acknowledged  a  Work  of  Angular  care  and 
 providence ,  that  the  Church  hath  evermore  held  a  Prefcript  form  of  Common 
 Prayer,  although  not  in  all  things  everywhere  the  fame,  yet  for  the  moft  part  re- 
 taining flill  the  fame  analogy.  So  that  if  the  Liturgies  of  all  antient  Churches 
 throughout  the  World  be  compared  amongft  themfelves ,  it  may  be  eafily  perceived 
 they  had  all  one  original  mold  ,  and  that  the  publick  Prayer  of  the  People  of  God 
 in  Churches  throughly  fettled,  did  never  ufe  to  be  voluntary  Dictates*,  proceeding 
 from  any  man's  extemporal  wit.  To  him  which  confidereth  the  grievous  and  fcan- 
 dalous  Inconveniencies ,  whereunto  they  make  themfelves  daily  fubjeel: ,  with  whom 
 any  blinde  and  fecret  Coiner  is  judged  a  fit  Houfe  of  Common  Prayer  •  the  manifold 
 confufions  which  they  fall  into ,  where  every  man's  private  Spirit  and  Gift  ( as  they 
 term  it)  is  the  only  Bifhop  that  ordaineth  him  to  this  Miniftry  5  the  irkfome defor- 
 mities whereby  through  endlefs  and  fenfelefs  effufions  of  indigefted  Prayers ,  they 
 oftentimes  difgrace  in  moft  unfufferable  manner ,  the  worthieft  part  of  Chriftian 
 duty  towards  God,  who  herein  are  fubjeel:  to  no  certain  Order ,  but  pray  both  what 
 and  how  they  lift  5  to  him  ,  I  fay ,  which  weigheth  duly  all  thefe  things,  the  reafons 
 cannot  be  obfeure  ,  why  God  doth  in  Publick  Prayer  fo  much  refpecl  the  Solem- 
 nitie  of  Places  where ,  the  Authority  and  calling  of  Perfons  by  whom ,  and  the 
 precife  appointment  even  with  what  Words  or  Sentences  his  Name ftiould  be  called 
 on  amongft  his  People. 
 
 26.  No  man  hath  hitherto  been  fo  impious,  as  plainly  and  directly  to  condemn 
 Prayer.     The  beft  ftratagem  that  Satan  hath ,  who  knoweth  his  Kingdom  to  be  no 
 one  way  more  fhaken,  than  by  the  Publick  devout  Prayers  of  God's  Church,  is  by 
 traducing  the  form  and  manner  of  them ,  to  bring  them  into  contempt ,  and  fo  to 
 make  the  force  of  all  men's  devotion  towards  them.     From  this,  and  from  no  other 
 forge ,  hath  proceeded  a  ftrange  conceit ,  that  to  ferve  God  with  any  fet  form  of 
 Common  Prayer,  is  fuperftitious.     As  though  God  himfelf  did  not  frame  to  his 
 Priefts  the  very  fpeech ,  wherewith  they  were  charged  to  blefs  the  People  5  or  as  if 
 our  Lord ,  even  of  purpofe  to  prevent  this  fancy  of  extemporal  and  voluntary  Pray- 
 ers, had  not  left  us  of  his  own  framing  one,  which  might  both  remain  as  a  part  of 
 the  Church-Liturgy ,  and  ferve  as  a  Pattern  whereby  to  frame  all  other  Prayers  with 
 efficacy,  yet  without  fuperfluity  of  words.    If  Prayers  were  no  otherwife  accepted 
 of  God ,  then  being  conceived  always  new ,  according  to  the  exigence  of  prefenc 
 occafions}  if  it  be  right  to  judge  him  by  our  own  Bellies,  and  to  imagine  that  he 
 doth  loath  to  have  the  felf-fame  fupplications  often  iterated ,  even  as  we  do  to  be 
 every  day  fed  without  alteration  or  change  of  diet  -,  if  Prayers  be  Actions  which 
 ought  to  wafte  away  themfelves  in  the  making-,  if  being  made  to  remain  that  they 
 may  berefumed  and  ufed  again  as  Prayers,   they  be  but  inftruments  ofSuperftiti- 
 on  •,  furely ,  we  cannot  excufe  Mofes ,  who  gave  fuch  occailon  of  fcandal  to  the 
 World,  by  not  being  contented  to  praife  the  Name  of  Almighty  God,  according 
 to  the  ufual  naked  fimplicity  of  God's  Spirit,  for  that  admirable  victory  given  them 
 againft  Pharaoh ,  unlefs  fo  dangerous  a  Prefident  were  left  for  the  cafting  of  Pray- 
 ers into  certain  Poetical  moulds,  and  for  the  framing  of  Prayers  which  might  be 
 repeated  often,  although  they  never  had  again  the  fame  occafions  which  brought 
 them  forth  at  the  firft.     For  that  very  Hymne  of  Mofes  grew  afterwards  to  be  a 
 part  of  the  ordinary  Jewifh  Liturgy 5  nor  only  that,  but  fundry  other  fithence  in- 
 vented.    Their  Books   of  Common-Prayer  contained  partly  'Hymns  taken  out  of 
 the  Holy  Scripture,  partly  Benedictions ,  Thankfgivings,  Supplications, penned  by 
 fuch  as  have  been,  from  time  to  time,  the  Governours  of  that  Synagogue.     Thefe 
 they  forted  into  their  feveral  times  aud  places,  fome  to  begin  the  fervice  of  God 
 with,  and  fome  to  end,  fome  to  go  before,  and  fome  to  follow,  and  fome  to  be  in- 
 terlaced between  the  Divine  Readings  of  the  Law  and  Prophets.    Unto  their  cu- 
 ftom  of  finhhing  the  Pafleover  with  certain  Pfalmes ,  there  is  not  any  thing  more 
 probable,  then  that  the  holy  Evangelift  doth  evidently  allude,  faying,  That  after 
 the  Cup  delivered  by  our  Saviour  unto  his  Apoftles,  atheyfung  ,  and  went  forth  to 
 the  Mount  of  Olives.     As  the  Jews  had  their  Songs  of  Mofes  ,  and  David,   and  the 
 reft-,  fo  the  Church  of  Chnft  from  the  very  beginning  hath  both  ufed  the  fame ,  and 
 befides  them  ether  alfo  of  like  nature,  the  Song  of  the  Virgin  Mary ,  the  Song  of 
 
 Zachary, 
 
EcclejiaUical  ^Polity,  l  y  l 
 
 Zachary >  the  Song  of  Simeon,  fuch  Hymnes  as  the  Apoftle  doth  often  fpeak  of 
 faying ,  /  will  fray  and  fmg  with  the  Spirit.     Again,  in  Ffalms,  Hymnes,  and  S  ems    '  C°T-  '4. i& 
 making  melody  unto  the  Lord ,  and  that  heartily,     Hymnes  and  Pfalms  are  fuch  kindes  Ephcf' 5"  Ip° 
 of  Prayer  as  are  not  wont  to  be  conceived  upon  a  fudden  j  but  are  framed  by  Me- 
 ditation before  hand  ,  or  elfe  by  Prophetical  illumination  are  infpired ,  as  at  that  time 
 it  appeareth  they  were,  when  God  by  extraordinary  gifts  of  the  Spirit,  inabledmen 
 to  all  parts  of  fervice  neceiTary  for  the  edifying  of  his  Church.  j 
 
 27.   Now,  albeit  the  Admonitioners  did  feem  at  the  firft  to  allow  no  Prefcript  °f  tllemwho 
 form  of  Prayer  at  all,  but  thought  it  the  beft  that  their  Minifter  mould  always  be  S^S*^ 
 left  at  liberty  to  pray  ,  as  his  own  difcretion  did  ferve ,  yet  becaufe  this  opinion  upon  <>■>  yt  allow 
 better  advice    they  afterwards  retracted  ,  their  Defender  and  his  Affociates  have  noc  ours" 
 fithence  propofed  to  the  World  a  form,  fuch  as  themfelves  like,  and,  to  (hew  their 
 diflike  of  ours,  have  taken  againft it  thofe  exceptions,  which,  whofoever  doth mea- 
 fure  by  number ,  muft  needs  be  greatly  out  of  love  with  a  thing  that  hath  fo  many 
 faults  5  whofoever  by  weight ,  cannot  chufe  but  efteem  very  highly  of  that ,  where- 
 in the  wit' of  fo  fcrupulous  Adverfaries  hath  not  hitherto  obferved  any  defect  which 
 themfelves  can  ferioufly  think  to  be  of  moment.     Grofs  Errours  and  manifeft  Im- 
 piety they  grant  we  have  taken  away.    Yet  a  many  things  in  it  they  fay  are  amifs5  »r.  c.i.  i.p. 
 many  inftances  they  give  of  things  in  our  Common  Prayer,  not  agreeable  as  they  wardsfp.^s. 
 pretend  with  the  word  of  God.     It  hath  in  their  eye  too  great  affinity  with  the  whereas  m.  ' 
 form  of  the  Church  of  Rome;  it  differeth  too  much  from  that  which  Churches  I^V**™ 
 elfewhere  reformed  allow  and  obferve  ;  our  Attire  difgraceth  ■  it -,  it  is  not  orderly  there  Jn.be 
 read  nor  geftured  as  befeemeth;  it  requireth  nothing  to  be  done,  which  a  Childe  n°th'ngAiew- 
 may  not  lawfully  do  -,  it  hath  a  number  of  mort  cntts  or  fhreddings ,  which  may  be  whdeBook 
 better  called  Wrfhes  than  Prayers  -7  it  intermingleth  Prayings  and  Readings  in  fuch  wIlic!>  '*  noc 
 manner ,  as,  if  Supplicants  mould  ufe  in  propofing  their  Suces  unto  mortal  Princes,  ^^hf  word 
 all  the  World  would  judge  them  madd5  it  is  too  long,  and  by  that  mean  abridgeth  of  God:  lain 
 Preachings  it  appointeth  the  People  to  fay  after  the  Minifter;  it  fpendeth  time  in  very  loath? 
 finging  and  in  reading  the  Pfalms  by  courfe,  from  fide  to  fide3  it  ufeth  the  Lord's  Snding^my 
 Prayer  too  oft,  the  Songs  of  Magnificat ,  BenediHus ,  and  Nunc  Dimittis ,  it  might  $acy°*Aefai- 
 very  well  fpare5  it  hath  the  Letany,  the  Creed  of  Athanafius ,  and  Gloria  Fatri,  and^Lcve 
 which  are  fuperfluous  ;  it    craveth  Earthly  things  too  much  •,  for  deliverance  from  which  1  have 
 thofe  Evils  againft  which  we  pray,  it  giveth  no  Thanks;  fome  things  it  askethun-  qV0^^ 
 feafonably  ,  when  they  need  not  to  be  prayed  for ,  as  deliverance  from  Thunder  and  towards  mT 
 Tempeft,  when  no  Danger  is  nigh;  fome  in  too  abject  and  diffident  manner ,  as  that  Cour>trey  > 
 God  would  give  us  that  which  we  for  our  unworthinefs  dare  not  ask  •  fome  which  m^nTthu 
 ought  not  to  be  defired ,  as  the  deliverance  from  fudden  Death ,  riddance  from  all  provoked,  r0 
 Adverfity,  and  the  extent  of  faving  Mercy  towards  all  men.     Thefe  and  fuch  like  are  lpEak  afcw 
 the  Imperfections ,  whereby  our  form  of  Common  Prayer  is  thought  to  fwerve  pjrticuu°iy 
 from  the  Word  of  God.     A  great  favourer  of  that  part,  but  yet  (his  Errour  that  tftheformof 
 way    excepted  )  a  learned ,  painful,  a  right  vertuous  and  good  man  ,  did  not  fear  JffirwbE 
 fometime  to  undertake ,  againft  Popifli  Detractors ,  the  general  maintenance  and  de-  mtfhcs  there- 
 fence  of  our  whole  Church-Service,  as  having  in  it  nothing  repugnant  to  the  Word  of  [^  3p,pear3 
 God.     And  even  they  which  would  file  away  moft  from  the  largenefs  of  that  Offer,  t  h™  Queens c 
 do  notwithftanding  in  more  fparing  terms  acknowledge  little  lefs.     For  when  thofe  op-  MaJc%>  "<* 
 pofite  judgements  which  never  are  wont  to  conftrue  things  doubtful  to  the  better,  thofe  able  council 
 very  tongues  which  are  always  prone  to  aggravate  whatfoever  hath  but  theleaft  fhew  with  thofe  of 
 whereby  it  may  be  fufpected  to  favour  of,  or  to  found  towards  any  evil ,  do  by  their  £??  rP&i"" 
 own  voluntary  fentence  clearly  free  us  from  grofs  Errours ,  and  from  manifeft  Impiety 
 herein-,  who  would  not  judge  us  tobe.difchargedofallblame,  which  are confeft  to 
 have  no  great  fault ,  even  by  their  very  word  and  teftimony ,  in  whofe  eyes  no  fault  of 
 ours  hath  ever  hitherto  been  accuftomed  to  feem  fmall.-5  Neverthelefs,what  they  feem  to 
 offer  us  with  the  one  hand,  the  fame  with  the  other  they  pull  back  again.     They  grant 
 we  erre  not  in  palpable  manner ,  we  are  not  openly  and  notorioufly  impious-,  yet  Errors 
 we  have,  whichtheiharpinfightoftheirwifeftmendoefpy;  there  is  hidden  impiety, 
 which  the  profounder  fort  are  able  enough  to  difclofe.     Their  skilful  ears  perceive  cer- 
 tain harih  and  unpleafant  difcords  in  the  found  of  ou  r  Common  Prayer,fuch  as  the  Rules 
 of  Divine  Harmony ,  fuch  as  the  Laws  of  God  cannot  bear. 
 
 28.  Touch- 
 
I?1  .  The  Fifth  cBoo{  of 
 
 -rhefcrmof        28.  Touching  our  Conformity  with  the  Church  of  Rome ,  as  alfo  of  the  diflfe- 
 "'iSthe    rence  between  fome  Reformed  Churches  and  ours ,  that  which  generally  hath  been 
 ^"n^too     already  anfwered ,  may  ferve  for  anfwer  to  that  Exception ,  which  in  thefe  two  re- 
 far  different   jpe£s  tfoey  take  particularly  againft  the  form  of  our  Common  Prayer.     To  fay , 
 whTrrefom-  that  in  nothing  they  may  be  followed,  which  are  of  the  Church  of  Rome,  were 
 ed  churches,  violent  and  extream.     Some  things  they  do ,  in  that  they  are  men ,  in  that  they  are 
 "nd!yPfC      Wife  men  ,  and  Chriftian  men.fom'e  things,  fome  things  in  that  they  are  men  mif- 
 led  and  blinded  with  Errour.     As  farr  as  they  follow  Reafon  and  Truth,  we  fear  not 
 to   tread  the  felf-fame  fteps  wherein  they  have  gone,  and  to  be  their  Followers. 
 Where  Rome  keepeth  that  which  is  antienter  and  better  ^  others  whom  we  much 
 more  affecl  leaving  it  for  newer ,  and  changing  it  for  worfe  •  we  had  rather  follow 
 the  perfections  of  them  whom  we  like  not ,  than  in  defeds  refemble  them  whom 
 r.c.i.  1.  p-    we  love.     For  although  they  profefs  they  agree  with  us  touching  a  prefer  ipt  form 
 '35'  k  of  the  "/  PrAjer  to  be  ufed  in  the  Churchy  yet  in  that  very  form  which  they  fay,  is  agree- 
 formofCom.  able  to  Gods  Word,  and  the  ufe  of  Reformed  churches ,  they  havebyfpecialProte- 
 monPray.-r    fhtion  declared ,  That  their  meaning  is  not,  it  fhall  beprefcribed  as  a  thing  whereunto 
 [he'pailia-0    they  will  tye  their  Minifter.     Jtjhallnot  ( they  fay)  beneceffary  for  the  Minifter  daily 
 mcnr,i>.  $6.    to  repeat  all  thefe  things  before  mentioned ,  but  beginning  with  (ome  like  Con f eft 'ion,  to 
 proceed  to  the  Sermon-,  which  ended ,  he  either  ufeth  the  Tracer  for  all  States  before 
 mentioned,  or  elfe  prayeth  as  the  Spirit  of  Godjhall  move  his  Heart.     Herein  therefore 
 we  hold  it  much  better,  with  the  Church  of  Rome,  to  appoint  a  prefcript  form  which 
 every  man  mail  be  bound  to  obferve ,  then  with  them  to  fet  down  a  kinde  of  directi- 
 on ,  a  form  for  men  to  ufe  if  they  lift ,  or  otherwife  to  change  as  pleafeth  them- 
 felves.     Furthermore,  the  Church  of  Rome  hath  rightly  alfo  confidered,  that  Pub- 
 lick  Prayer  is  a  Duty  inure  in  it  felf ,  a  Duty  requifite  to  be  performed ,  muchoft- 
 ner  than  Sermons  can  poflibly  be  made.    For  which  caufe ,  as  they ,  fo  we  have  like- 
 wife  a  Publick  form  how  to  ferve  God  both  Morning  and  Evening,  whether  Sermons 
 may  be  had  or  no.     On  the  contrary  fide ,  their  form  of  Reformed  Prayer  iheweth 
 Pag.  22.        only  what  (ball  be  done   upon  the  dayes  appointed  for  the  Preaching  of  the  Word^ 
 Yig.  24.         with  what  words  the  Minifter  mall  begin  ,  when  the  hour  appointed  for  Sermon  is 
 come  -,  what  ftiall  be  faid  or  fung  before  Sermon ,  and  what  after.     So  that  accord- 
 ing to  this  form  of  theirs,  itmuftftand  for  a  Rule,  No  Sermon,  No  Service.     Which 
 over-fight,  occafioned  the  French  fpitefully  to  term  Religionin  that  fort  exercifed, 
 a  meer  Preach.     Sundry  other  more  particular  defects  there  are  3  which  I  willing- 
 ly forbear  to  rehearfe5  in  confideration  whereof,  we  cannot  be  induced  to  preferr 
 their  Reformed  form  of  Prayer  before  our  own,  what  Church  foever  we  refemble 
 therein. 
 Atrrebdcn.      •  2p.  The  Attire  which  the  Minifter  of  God  is  by  Order  to  ufe  at  times  of  Divine  Ser- 
 ging  to  the     vice,  being  but  a  matter  of  meer  formality,  yet  fuch  as  for  Comelinefs  fake  hath  hi- 
 Sd'r  ci  1  therto  been  judged  by  the  wifer  fort  of  men  not  unnecefiary  to  concurr  with  other  fen- 
 p.7«.  we  *  fible  Notes,  betokening  the  different  kinde  or  quality  of  Perfons  and  A&ions  whereto 
 
 th\Kt  rf^ed*"  ic  is  tyed*'  as  we  ^"k not  our  felves  C^e  h°lier>  hecaufe  we  ufe  it,  fo  neither  fhould  they 
 aiiyeunm!«  with  whom  no  fuch  thing  is  in  ufe,  think  us  therefore  unholy,  becaufe  we  fubmit  our 
 For  a  Mmificr  felves  unto  that,which  in  a  matter  fo  indifferent  the  wifdom  of  Authority  and  Law  have 
 SwiSTi!  thou§nt  comely.  To  folemn  Actions  of  Royalty  and  Juftice,  their  fuitable  Ornaments 
 Uiseafiiy  are  a  Beauty.  Are  they  only  in  Religion  a  ftain?  Divine  Religion,  faith  Saint  f^ms  (he 
 imm£uMl°i  fpeaketh  of  thePrieftly  Attire  of  the  Law)  bath  one  kinds  of  Habite  wherein  to  minifter 
 9.  th  it  to  '  '  before  the  Lord,  another  for  ordinary  ufes  belonging  unto  common  life.  Pelagius  having  car- 
 wear  a  white  pej  at  tne  curious  neatnefs  of  men's  Apparel  in  thofe  days,and  through  the  fowrenefs  of 
 highTyTfteTm*  his  difpofition  fpoken  fomewhat  too  hardly  thereof,  affirming,  That  the  glory  of  Cloaths 
 cd  in  the  E.ft  and  Ornaments  was  a  thing  contrary  to  Godandgodlinefs;  S.  J-erom,  vvhofe  cuftom  is  not  to 
 l^'riil'L  pardon  over-eafily  his  Adverfaries,  if  any  where  they  chance  to  trip ,  prelTeth  him  as 
 to  rhofe  that  thereby  making  all  forts  of  men  in  the  World  God  s  enemies.  Is  it  enmity  with  God  (iaith 
 T C  'n0nnyas  lie)  ifI  mar  m1  Coat  fomewhat  handfeme  ?  If  a  Bifliop,  a  Prieft,  Deacon,  and  the  reft  of 
 black  with  ui!  the  Ecclefiaftical  Order  come  to  adminifler  the  ufual  Sacrifice  in  a  1  white  Garment  >  are 
 
 and  therefore 
 
 was  nofcveral  Apparel  for  the  Minifkrs  to  execute  theirMiniftry  in.     a  Hierom.  11144.  Ezech,     Hiero.Adver.  Pelag.  1. 1.  Cj. 
 
 r.  C.\.  1.  p.  77.   By  a  White  Garment  is  meant  a  comely  Apparel,  aud  not  flovcnly. 
 
 they 
 
Ecclcfiattical  Polity.  x-j^ 
 
 they  hereby  God's  Adverfaries  •,  C larks ,  Monks ,,  Widows,  Virgins,  take  heed,  it  k 
 dangerous  for  yon  to  be  otherwife  feeje  than  in  foul  and  ragged  Cloaths.     Notto  (peak  any 
 thing  of  Secular  men,  which  have  proclaimed  to  have  warmth  God  as  oft  as  evert  he  f 
 tut  on  precious  and  finning  Cloathes.    By  which  words  ol'fferome,we  may  take  it  at  the 
 leaft  for  a  probable  collection ,  that  his  meaning  was  to  draw  Pelagius  into  hatred    as 
 condemning  by  fo  general  a  fpeech  even  the  neatnefs  of  that  very  Garment  it  felf 
 wherein   the  Clergy  did  then  ufe  to  adminifter  publickly  the  holy  Sacrament  of 
 Chrift's  moft  blefled  Body  and  Blood  ;     For  that  they  did  then  ufe  fomefuch  Orna- 
 ment, the  words  of  Chryfoftome  give  plain  teftimony,  who  fpeaking  to  theCler-  chryfoft.  ai 
 gy  of  Antioch,  telleth  them  that  if  they  did  fuffer  notorious  Malefactors  to  come  P°Pul-Anti- 
 to  the  Table  of  our  Lord-,  and  not  put  them  by ,  it  would  be  as  heavily  revenged  °erm .To.  '  i 
 upon  them,  as  if  themfelves  had  ilied  his  Blood ,  that  for  this  purpofe  God  had  called 
 them  to  the  rooms  which  they  held  in  the  Church  of  Chrift;  that  this  they  mould 
 reckon  was  their  Dignity,  this  their  Safety,  this  their  whole  Crown  and  Glory  ■,  and 
 therefore  this  they  lhould  carefully  intend,  and  not  when  the  Sacrament  is  admini- 
 ftred,  imagine  themfelves  called  only  to  walk  up  and  down  in  a  White  and  fbining 
 Garment.     Now,  whereas  thefe  fpeeches  of  $erom  and  Chryfoflomdokem  plainly  to 
 allude  unto  fuch  Minift erial  Garments  as  were  then  in  ufe  5  To  this  they  anfwer ,  that 
 by  tferom  nothing  can  be  gathered,  but  only  that  the  Minifters  came  to  Church  in 
 handfome  Holy-day  apparel ,  and  that  himfelf  did  not  think  them  bound  by  the  Law 
 of  God  no  go  like  Slovens  •,  but  the  Weed  which  we  mean  he  defendeth  not.    That 
 Chryjojlome  meaneth  the  fame  which  we   defend,  but  feemeth  rather  to  repre-  Tc\  *P- 
 hend  than  allow  it  as  we  do.     Which  Anfwer  wringethoutof^w/»i?  and  chryfo-  "ch^SS^' 
 flome  that  which  their  words  will  not  gladly  yield.     They  both  fpeak  of  the  fame  mak«h  men- 
 Perfons,  namely,  the  Clergy;  and  of  their  Weed  at  the  fame  time  when  they  admi-  ^  °fG*r. . 
 nifter  the  blefled  Sacrament-,  and  of  the  felf- fame  kinde  of  Weed,  a  white  Garment,  mem'^ut  not 
 fo  far  as  we  have  wit  to  conceive  5  and  for  any  thing  we  are  able  to  fee,  their  man-  incommcnda- 
 ner  of  fpeech  is  not  fuch  as  doth  argue  either  the  thing  it  felf  to  be  different  where--  rX^t'oYhT 
 of  they  fpeak,  or  their  Judgment  concerning  it  different  5  although  the  one  do  on- .  contrary .- for 
 ly  maintain  it  againft  Pelagius ,  as  a  thing  not  therefore  unlawful,  becaufe  it  was  fair  [h^th^  - 
 or  handfom  ,  and  the  other  make  it  a  matter  of  fmall  commendation  in  it  felf,  if  nky  of  their 
 they  which  wear  it ,  do  nothing  elfe  but  weare  the  Robes  which  their  Place  requireth.  Miniftery  was 
 The  honefty,  dignity,  and  eftimation  of  White  Apparel  intheEafternpartofthe  iTecd  tluc  • 
 
 World,  is  a  token  of  greater  fitnefs  for  this  facred  ufe ,  wherein  it  were  not  conve-  r"orlc  "'uneec 
 nient  that  any  thing  bafely  thoughrof  mould  be  fuffered.    Notwithftanding,  lam  not  ^""^the" 
 bent  to  ftand  ftiffely  upon  thefe  Probabilities ,  that  in  zferoms  and  Chryfojlotris  time  Lords  Sup- 
 any  fuch  Attire  was  made  feveral  to  this  purpofe.     Yet  furely  the  words  of Solomon  Per>n£tin£°- 
 are  very  impertinent  to  prove  it  an  Ornament,  therefore  not  feveral  for  the  Mini-  cLrchwith' 
 fters  to  execute  their  Miniftry  in ,  becaufe  men  of  credit  and  eftimation  wore  their a  vvhitc  Gsr* 
 ordinary  Apparel  white.     For  we  know  that  when  Solomon  wrote  thofe  words,  thefe-  mcnr" 
 veral  Apparel  for  the  Minifters  of  the  Law,  to  execute  their  Miniftry  in,  was  fuch.  The 
 Wife  man  which  feared  God  from  his  heart,  and  honoured  the  Service  that  was  Ecdef.4s.7. 
 done  unto  him,  could  not  mention  fo  much  as  the  Garment  of  Holinefs ,  but  with 
 effectual  fignifkation  of  moft  lingular  reverence  and  love.     Were  it  not  better  that 
 the  love  which  men  bear  to  God ,  fliould  make  the  leaft  things  which  are  imployed 
 in  his  Service  amiable ,  than  that  their  over-fcrupulousdiflikeoffo  mean  a  thing  as  a 
 Veftment,  fliould  from  the  very  Service  of  God  with-draw  their  hearts  and  affecti- 
 ons? I  term  it  rather  a  mean  thing,  a  thing  not  much  to  be  refpected  ,  becaufe  even 
 they  fo  account  now  of  it ,  whofe  firft  Difputations  againft  it  were  fuch ,  as  if  Religi- 
 on had  fcarcely  any  thing  of  greater  waight.     Their  Allegations  were  then,  Thatif*-C-  Lip??. 
 a  man  wereaffurcd  to  gain  a  thoufand  by  doing  that  which  may  offend  any  one  Brother, 
 or  be  unto  him  a  caufe  of  falling ,  he  ought  not  to  doit  -,   That  this  PopifJ)  Apparel,  the  Sur- 
 plice efpec  tally ,  hath  been  by  Papifts  abominably  abufed;  That  it  hath  been  a  mark  and 
 a  very  Sacrament  of  Abomination;  That  remaining ,  it  ferveth  as  a  Monument  of  idola- 
 try ,  and  not  only  edifiethnot,  but,  as  adangerous  and  fcandalous  Ceremony  doth        ?2. 
 exceeding  much  harm  to  them  of  whofe  good  we  are  commanded  to  have  regard,  that  it 
 caufeth  men  to  penjh,  and  make  jhipwrack  of  "Confcience \,  for  fo  themfelves  profefs  they  f^'2^^' 
 mean  ,  when  they  fay  the  weak  are  offended  herewith  •,  that  it  hardneth  Papifts ,  hin-  tag*.  40* 
 
 dretb 
 
174  .  The  Fifth  "Bool^  of 
 
 dreth  the  weak  from  profiting  in  the  knowledge  of  the  G  off  el,  grieveth  godly  mindes ,  and 
 giveth  them  occafion  to  think  hardly  of  their  Mini (I ers  ;  that  it  the  Magi flr.rtes  may  com- 
 mand, or  the  Church  appointRites  andCeremonies,  yet  feeing  our  abflinencefrom  things  in 
 their  own  nature  indifferent ,  if  the  weak  Brother  fhould  be  offended,  is  aflat  Commande- 
 ment  of  the  Holy  Ghofl,  which  no  Authority  either  0/Church  or  Common-wealth  can  make 
 Lib.T.p  76.   void-,  therefore  neither  may  the  one  nor  the  other  lawfully  or  dainthis  Ceremony,  which 
 Fagc  81 .         fj^jj  great  incornmodity  and  no  profit ,  great  offence  and  no  edifying  •,  That  by  the  Law  it 
 mould   have  been  burnt  and  confumed  with  fire  as  a  thing  infe&ed  with  Leprofie; 
 That  the  Example  of  Ezekiah  beating  to  powder  the  Brazen  Serpent ,  and  of  Paul  ab- 
 rogating thofe  abufed  Feafts  of  Charity,  inforceth  upon  us  the  duty  of aboltfhing  altoge- 
 Fage?8.         ther  a  thing  which  hath  been ,  and  is  fo  offensive  5  Finally ,  That  God  by  his  Prophet 
 hath  given  an  exprefs  Commandement,  which  in  this  cafe  toucheth  us ,  nolefsthan 
 Efay  30. 12.    of  old  it  did  the  Jews  ,  Te  (hall  pollute  the  covering  of  the  Images  of  Silver,  and  the  rich 
 ornament  of  your  Images  of  Gold,  and  cafl  them  away  as  aflainedragg;  thou  jhalt  fay  unto 
 it,  Get  thee  hence.     Thefe,  and  fuch  like,  were  their  firft  Difcourfes ,  touching  that 
 Church-Attire,  which  with  us  for  the  moft  part  is  ufual  in  Publick  Prayer-,  ourEccle- 
 fiaftical  Laws  fo  appointing,  as  well  becaufe  it  hath  been  of  reafonable  continuance,  and 
 by  fpecial  choice  was  taken  out  of  the  number  of  thofe  holy  Garments,  which  (over 
 aExod.  23. 2.  and  befides  their  myftical  reference)  ferved  for  a  comelinefs  bunder  the  Law,  and  js  in 
 b  Exod  39  27  the  number  of  thofe  Ceremonies ,  which  may  with  choice  and  difcretion  be  ufed  to  that 
 purpofe  in  the  Church  ofChrift^  as  alfo  for  that  it  fuitethfo  fitly  with  thatlightfom 
 cPfai.  149  2-  affection  of c  joy ,  wherein  God  delighteth  when  his  Saints  praife  him  -,  and  fo  lively  re- 
 uT  6%6'   fanbleth  the  glory  of  the  Saints  in  Heaven,  together  with  the  beauty  wherein  Angels 
 have  appeared  unto  men,  that  they  which  are  to  appear  for  men  in  the  prefence  of  God, 
 as  Angels ,  if  they  were  left  to  their  own  choice,  and  would  chufeany,  could  not  eafily 
 devife  a  Garment  of  more  decency  for  fuch  a  Service.     As  for  thofe  fore-rehearfed  ve- 
 hement allegations  againft  it ,  mall  we  give  them  credit ,  when  the  very  Authors  from 
 whom  they  came, '  confefs  they  believe  not  their  own  fayings  1  For  when  once  they  be- 
 gan to  perceive  how  many,  both  of  them  in  the  two  Univerfities,  and  of  others,  who  a- 
 broad  having  Ecdefiaftical  charge,  do  favour  mightily  their  Caufe,  and  by  all  means 
 fet  it  forward,  might  by  perfifting  in  the  extremity  of  that  Opinion,  hazard  greatly  their 
 own  Eftates,  and  fo  weaken  that  part  which  their  Places  do  now  give  them  much  op- 
 portunity toftrengthen ;  they  asked  counfel,  as  it  feemedfrom  fome  abroad,  who  wife- 
 su'2  p2570:"  ly  confidered,  that  the  Body  is  of  far  more  worth  than  the  Rayment.    Whereupon, 
 Indcx.i3.c8.  for  fear  of  dangerous  inconveniences,  it  hath  been  thought  good  to  adde,  Thatfome- 
 1.3  y.262,263.  t;mes  Authority  mufi  and  may  with  good 'confidence  be  obeyed,  even  where  Commandment  is 
 not  given  upon  good ' ground-Jib  at the duty  of  Preaching  is  one  of  the  abfolute  Commandement s 
 of  God,  and  therefore  ought  not  to  beforfaken ;  for  the  bare  inconveniencj  of  a  thing  which 
 in  the  own  nature  is  indifferent ;   That  one  ofthefoulefifpots  in  the  Surplice ,  is  the  offence 
 which  it  giveth  in  occafioning  the  weak  to  fall ,  and  the  wicked  to  be  confirmed  in  their  wick- 
 ednefs ;  yet  hereby  there  is  no  unlawfulnefs  proved,  but  only  an  inconveniency ,  that 
 fuch  things  mould  be  eftablifhed ,  howbeit  no  fuch  Inconveniency  neither,  as  may  not 
 be  born  with ;  That  when  God  doth  flatly  command  us  to  abftain  from  things  in  their 
 Lib.  3.  p.  2^3.  own  Nature  indifferent  5  if  they  offend  our  weak  Brethren,  his  meaning  is  not  we  mould 
 obey  his  Commandement  herein,  unlets  we  may  do  it,  and  not  leave  undone  that  which 
 the  Lord  hath  abfolutely  commanded.     Always  provided,  That  whofoever  will  enjoy  the 
 Page  *6i.      benefit  of  this  Difpenfation,  to  wear  a  fcandalous  Badge  of  Idolatry,  rather  than  for- 
 fake  his  Paftoral  charge  ,  do  (  as  occafion  fierveth  )  teach  neverthelefs  ftill  the  incornmodi- 
 ty of  the  thing  it  f elf ,  admonijh  the  weak  Brethren  that  they  be  not,  and  pray  unto  God  fo 
 to  ftrengthen  them  that  they  may  not  be  offended  thereat.     So  that  whereas  before , 
 they  which  had  Authority  to  inftitute  Rites  and  Ceremonies ,  were  denyed  to  have 
 power  to  inftitute  this,  it  is  now  confeft,  that  this  they  may  alio  lawfully,  but  not 
 fo  conveniently  appoint  •,  they  did  well  before ,  and  as  they  ought ,  who  had  it  in 
 utter  deteftation  and  hatred  as  a  thing  abominable  5   they  now  do  well ,  which 
 think  it  may  be  both  born  and  ufed  with  a  very  good  Confcience  5  before,  he 
 which  by  wearing  it  were  fure  to  win  thoufands  unto  Ghrift,  ought  not  to  do  it  if 
 there  were  but  one  which  might  be  offended  -7  now ,  though  it  be  with  the  offence 
 of  thoufands,  yet  it  may  be  done  rather  than  that  fhould  be  given  over,  whereby 
 
 notwith- 
 
\  — —    .  .     .  -  — — .— ,  ,  ■  _ — -  __ 
 
 EcclefiaUical  ^Polity.  jy^ 
 
 notwithstanding  we  are  not  certain  we  fhall  gain  one-,  the  Examples  ofEzechias 
 and  oiPaul,  the  Charge  which  was  given  to  the  Jews  by  Efay ,  the  ilrict  Apoftolical 
 prohibition  of  things  indifferent ,  whenfoe  ver  they  may  be  fcandalous ,  were  before  fo 
 forcible  Laws  againft  our  Ecclefiaftical  Attire,  as  neither  Church  nor  Common-wealth 
 could  poflibly  make  void  ,  which  now  one  offarlefs  authority  than  either,  hath  found 
 how  to  fruftrate  by  difpenfing  with  the  breach  of  inferiour  Commandments ,  to  the  end 
 that  the  greater  may  be  kept.  But  it  booteth  them  not,  thus  to  foder  up  a  broken  Caufe, 
 whereof  their  firft  and  laft  difcourfes  will  fall  afunder,  do  what  they  can.  Let  them  in- 
 genuoufly  confefs  that  their  Invectives  were  too  bitter,  their  Arguments  too  weak,  the 
 matter  not  fo  dangerous  as  they  did  imagin.If  thofe  alleged  teftimonies  of  Scripture  did 
 indeed  concern  the  matter,  to  fuch  effect  as  was  pretended,  that  which  they  mould  inferr 
 were  unlawfulnefs ,  becaufe  they  were  cited  as  Prohibitions  of  that  thing  which  indeed 
 they  concern.If  they  prove  notour  attire  unlawful,becaufe  in  truth  they  concern  it  not, 
 it  followeth  that  they  prove  not  any  thing  againft  it ,  and  confequently,  not  fo  much  as 
 uncomelinefs  or  inconveniency.  Unlefs  therefore  they  be  able  throughly  to  refolve 
 themfelves,  that  there  is  no  one  Sentence  in  all  the  Scriptures  of  God,  which  doth  con- 
 troul  the  wearing  of  it  in  fuch  manner ,  andtofuchpurpofe,  as  the  Church  of  England 
 alloweth-,  unlefs  they  can  fully  reft  and  fettle  their  mindes  in  this  moft  found  perfwafion, 
 that  they  are  not  to  make  themfelves  the  only  competent  Judges  of  decency  in  thefe 
 cafes ,  and  to  defpife  the  folemn  judgement  of  the  whole  Church,  preferring  before  it 
 their  own  conceit ,  grounded  only  upon  uncertain  fufpicions  and  fears,  whereof  if  there 
 were  at  the  firft  fome  probable  caufe,  when  things  were  but  raw  and  tender,  yet  now  very 
 trad  of  time  hath  it  felf  worn  that  out  alfo  5  unlefs ,  I  fay ,  thus  refolved  in  minde  they 
 hold  their  Paftoral  Charge  with  the  comfort  of  a  good  Confcience ,  noway  grudg- 
 ing at  that  which  they  do,  or  doing  that  which  they  think  themfelves  bound  of  duty  to 
 reprove ,  how  mould  it  poflibly  help  or  further  them  in  their  courfe,  to  take  fuch  occa- 
 fions  as  they  fay  are  requinte  to  be  taken,  and  in  penfive  manner  to  tell  their  Audience; 
 ic  Brethren ,  our  hearts  defire  is ,  that  we  might  enjoy  the  full  liberty  of  the  G  of  pel ,  asino- 
 *'  ther  reformed  Churches  they  do  elfewhere ,  upon  whom  the  heavy  hand  of  Authority  hath 
 "  impofed  no  grievous  burthen.  But  fuch  is  the  mifery  of  thefe  our  days ,  that  f ogre  a  t  happi  * 
 <c  nefs  we  cannot  look  to  attain  unto.  Were  it  fo ,  that  the  equity  of  the  Law  of Mofes  could 
 prevail  ;  or  the  zeal  0/Ezechias  be  found  in  the  hearts  of  thofe  Guides  and  G  over nours  un- 
 *c  der  whom  we  live,  or  the  voyce  of  God's  own  Prophets  be  duly  heard-.,  or  the  Examples  of  the 
 ic  Apo files  ofchrifl  be  followed,  yea,or  their  Precepts  be  anfwer edwith  full  andperfeft  obedi- 
 <e  ence :  thefe  abominable  Raggs ,  polluted Garments, marks  and  Sacraments  of  Idolatry, which 
 u Power ,  as  you  fee ,  conflraincthusto  wear ,  andConfcienceto  abhor,  had  long  ere  this,  day 
 le  been  removed  both  out  of  fight  and  out  of  memory.  But,  as  now  things  (land,  behold  to  what 
 <l  narrow  fir  eights  we  are  driven  5  On  the  one  fide ,  we  fear  the  words  of  our  Saviour 
 ^Chrifi,  Woe  be  to  them  by  whom  fcandal  and  offence  cometh  :  onthe  other  fide, 
 "at  the  Apoftles  fpeech  we  cannot  but  quake  and  tremble,  If  I  preach  nottheGofpel, 
 "  woe  be  unto  me.  Being  thus  hardly  befet ,  we  fee  not  any  other  remedy,  but  to  hazzard 
 u  your  Souls  the  one  way,  that  we  may  the  other  way  endeavour  tofave  them.  Touching  the 
 Cc  the  offence  of  the  Weak  therefore ,  we  mu(l  adventure  it.  J f  they  per  if) ,  they  perifh.  Our 
 "  Pa  [I  oral  charge  is  God's  mofi  abfolute  Commandment.  Rather  than  that  fhall  be  taken  from 
 "us ,  we  are  refolved  to  take  this  filth,  and  to  put  it  on,  although  we  judge  it  to  be  fo 
 "  unfit  and  inconvenient ,  that  as  oft  as  ever  we  pray  or  preach  fo  arrayed  before  you, 
 "we  do  as  much  as  in  us  lyeth ,  to  cafl  away  your  Souls  that  are  weak-minded ,  and 
 cito  bring  you  unto  endlefs  perdition.  But  we  befeech  you ,  Brethren,  have  a  care  of 
 lc  your  ownfafety,  take  heed  to  your  fteps  ,  that  ye  be  not  taken  in  thofe  fnares  which  we 
 <w  lay  before  you.  And  our.  Prayer  in  your  behalf  to  jllmigbty  God  is ,  that  the  poyfon 
 <c  which  we  offer  you ,  may  never  have  the  power  to  do  you  harm.  Advice  and  coun- 
 fel  is  beft  fought  for  at  their  hands ,  which  either  have  no  part  at  all  in  the  Caufe 
 whereof  they  inftruct  •,  or  elfe  are  fo  farr  ingaged,  that  themfelves  are  to  bear  the 
 greateft  adventure  in  the  fuccefs  of  their  own  Counfels.  The  one  of  which  two  Con- 
 siderations maketh  men  the  lefs  refpective ,  and  the  other  the  more  circumfpect, 
 Thofe  good  and  learned  men  which  gave  the  firft  direction  to  this  courfe,  hadrea- 
 fon  to  wifli  that  their  own  proceedings  at  home  might  be  favoured  abroad  alio ,  and 
 that  the  good  affection  of  fuch  as  inclined  towards  them  might  be  kept  alive.     But 
 
 D  d  if 
 
xy6  The  Fifth  "Boo^  of 
 
 if  themfelves  had  gone  under  thofe  fails  which  they  require  to  be  hoifed  up ,  if  they 
 had  been  themfelves  to  execute  their  own  Theory  in  this  Church,  I  doubt  not  but  eafi- 
 ly  they  would  have  feen  ,  being  nearer  at  hand,  that  the  way  was  not  good  which  they 
 took  of  advifing  men,  firft,  to  wear  the  apparel,  that  thereby  they  might  be  free  to  con- 
 tinue their  preaching,and  then,of  requiring  them  fo  to  preach  as  they  might  be  fure  they 
 could  not  continue,  except  they  imagine  that  Laws  which  permit  them  not  to  do  as 
 they  would,  will  endure  them  to  (peak  as  they  lift ,  even  againft  that  which  themfelves 
 do  by  conftraint  of  Laws-,  they  would  have  eafily  feen  that  our  People  being  accuftom- 
 ed  to  think  evermore  that  thing  evil  which  is  publickly  under  any  pretence  reproved,  and 
 the  men  themfelves  worfe  which  reprove  it,  and  ufe  it  too-,  it  mould  be  to  little  purpofe 
 for  them  to  falve  the  wound ,  by  making  proteftations  in  difgrace  of  their  own  actions, 
 with  plain  acknowledgement  that  they  are  fcandalous,  or  by  ufing  fairintreaty  with 
 the  weak  Brethren -,  they  would  eafily  have  feen  how  with  us  it  cannot  be  endured  ,  to 
 hear  a  man  openly  profefs  that  he  putteth  fire  to  his  Neighbors  houfe,but  yet  fo  hallow- 
 eth  the  fame  with  Prayer,  that  he  hopeth  it  mall  not  burn.     It  had  been  therefore  per- 
 haps fafer  and  better  for  ours  to  have  obferved  S.  Bafils  advice  ,  both  in  this  and  in  all 
 Bafii.  Afcec.    things  of  like  nature  :  Let  him  which  approveth  not  his  Governours  Ordinances  ,  either 
 un™  I  *     "  fiainly  (  but  privately  always  )  [hew  his  diflike  if  he  have  ?.oyov  ic-^pupoY,  (trong  and  invin- 
 cible reason  againft  them,  according  to  the  true  will and  meaning  of 'Scripture  -,  or  elf e  let 
 him  quietly  with  filence  do  what  is  enjoyned.     Obedience  with  profeft  unwillingnefs  to 
 obey ,  is  no  better  than  manifeftdifobedience. 
 of  gefiure  in        3  o.  Having  thus  difputed ,  whether  the  Surplice  be  a  fit  Garment  to  be  ufed  in  the 
 praying,  and  fervice  of  God ,  the  next  Qyeftion  whereinto  we  are  drawn,  is,  Whether  it  be  a  thing 
 pLces'chorcn  allowable  or  no,  that  the  Minifter  fhould  fay  Service  in  the  Chancel ,  or  turn  his  face  ac 
 to  that  pur-     any  time  from  the  People,  or  before  Service  ended  remove  from  the  place  where  it  was 
 tc'i  i.puA.  beg^n  ?     By  them  which  trouble  ns  with  thefe  doubts ,  we  would  more  willingly  be  re- 
 folved  of  a  greater  doubt-,  Whether  it  be  not  a  kinde  of  taking  God's  Name  in  vain,  tq 
 debafe  Religion  with  fuch  frivolous  difputes ,  a  fin  to  beftow  time  and  labour  about 
 them  <  Things  of  fo  mean  regard  and  quality,  although  neceflary  to  be  ordered,  are  not- 
 withftanding  very  unfavory  when  they  come  to  be  difputed  of;  becaufe  Difputation  pre- 
 fuppofeth  fome  difficulty  in  the  matter  which  is  argued,  whereas  in  things  of  this  nature 
 they  muft  be  either  very  ample  or  very  froward ,  who  need  to  be  taught  by  difpuration 
 what  is  meet.  When  we  make  profefllon  of  our  Faith,  we  ftand;  when  we  acknowledge 
 our  fins,  or  feek  unto  God  for  favour,  we  fall  down;  becaufe  the  gefture  of  conftancy  be- 
 cometh  us  beftin  the  one3inthe  other  the  behavior  of  humility.SomepartofourLiturgy 
 confift  in  the  reading  of  the  word  of  God,  and  the  proclaiming  of  his  Law,  that  the  peo- 
 ple may  thereby  learn  what  their  duties  are  towards  him-,  fome  confift  in  words  of  praife 
 and  thankfgiving,  whereby  we  acknowledge  unto  God  what  his  bleffings  are  towards  us; 
 fome  are  fuch  as  albeit  they  ferve  to  lingular  good  purpofe,  even  when  there  is  no  Com- 
 munion adminiftred  ;  neverthelefs,  being  devifed  at  the  firft  for  that  purpofe,  are  at  the 
 Table  of  theLord  for  that  caufe  alfo  commonly  read;fome  are  uttered  as  from  the  people, 
 fome  as  with  them  unto  God,fome  as  from  God  unto  them,  all  as  before  his  fight,whom 
 we  fear,  and  whofe  prefence  to  offend  with  any  the  leaft  unfeemlinefs,we  would  be  furely 
 T.c U.p.20}.  as  loath  as  they,  who  moftreprehend  or  deride  that  wedo.  Now ,  becaufe  the  Gofpels 
 which  are  weekly  read,  do  all  hiftorically  declare  fomething  which  our  Lord  Jefus  Chrift 
 himfelf  either  fpake,  did,  or  fuffered  in  his  own  Perfon,  it  hath  been  the  cuftom  of  Chri- 
 ftian  men  then  efpecially  in  token  of  the  greater  reverence  to  ftand,  to  utter  certain 
 words  of  acclamation,  and  at  the  name  of  Jefus  to  bow.  Which  harmlefs  Ceremonies,  as 
 there  is  no  man  contained  to  ufe  -,  fo  we  know  no  reafon  wherefore  any  man  fhould  yet 
 Mark  1:.  6,     imagine  it  an  unfufferable  evil.  It  fheweth  a  reverend  regard  to  the  Son  of  God  above  o- 
 ther  Meffengers,  although  fpeaking  as  from  God  alfo.  And  againft  Infidels  Jews,  Arrians, 
 who  derogate  from  the  honor  of  Jefus  Chrift,  fuch  Ceremonies  are  moft  profitable.  As 
 T  c.1.7,  p.21  5.  for  any  erroneous  eflimation,  advancing  the  Son  above  the  Father  and  the.  holy  Ghoft,  fee- 
 ing that  the  truth  of  his  equality  with  them,  is  a  myftery  fo  hard  for  the  wits  of  mortal 
 men  to  rife  unto  ,  of  all  Herefies,'that  which  may  give  him  fuperiority  above  them ,  is 
 leaft  to  be  feared.    But  to  let  go  this  as  a  matter  fcarce  worth  the  fpeaking  of ,  where- 
 as, if  fault  be  in  thefe  things  any  where  juftly  found  ,  Law  hath  referred  the  whole 
 T.c. /.i.j.74.  difpofition  and  redrefs  thereof  to  the  Ordinary  of  the  place-,  they  which  elfewhere 
 
 complain. 
 
Ecdeftasticdl  ^Polity.  rj~, 
 
 complain  ,  that  difgrace  and  injury  is  offered  even  to  the  meaneft  Parifh  Minifter 
 when  the  Magiftrate  appointeth  him  what  to  wear ,  and  leaveth  not  fofmall  a  matter 
 as  that  tohisowndifcretion,  being  prefumed  a  man  difcreet,  and  trufted  with  the  care 
 of  the  Peoples  Souls,  do  think  the  graveft  Prelates  in  the  Land  no  competent  Jud-  ^•C*1l-Pg,?4. 
 ges,  to  difcern  and  appoint  where  it  is  fit  for  the  Minifter  to  ftand,  or  which  way  con-  ' 
 venient    to  look  Praying.     From  their  Ordinary   therefore  they  appeal  to  them- 
 felves ,  finding  great  fault   that  we  neither  reform  the  thing  againft  the  which 
 they  have  fo  long  fince  given  fcntence,  nor  yet  make  anfwer  unto  what  they  brine, 
 whichis,  that  Saint  Luke,  declaring  how  Peter  flood up  in  the  middefl  of 'the  Difr/{>/?7 ,  Aflst.  is. 
 did  thereby  deliver  an  unchangeable  rule ,  that  whatsoever  is  done  in  the  Church,  *cAlV*4\ 
 ought  to  be  done  in  the  midft  of  the  Church-,  and  therefore  not  Baptifmtobcadnn- 
 niftred  in  one  place  ,  Marriage  folemnized  in  another,  the  Supper  of  the  Lord  it. 
 ceived  in  a  third ,  in  a  fourth  Sermons,  in  a  fifth  Prayers  to  be  made;  that  thecuftom 
 which  we  ufe  is  Levitical ,  abfurd,  andfuch  as  hindreth  the  underftanding  of  the  Peo- 
 ple -7  that  if  it  be  meet  for  the  Minifter ,  at  fome  time  to  look  towards  the  People  ,  if 
 the  body  of  the  Church  be  a  fit  place  for  fome  part  of  Divine  Service,  it  mult  needs 
 follow  that  whenfoever  his  face  is  turned  any  other  way  ,  or  any  thing  done  any 
 otherwhere,  it  hath  abfurdity.     Allthejereafons,  they  fay,  have  been  brought,  and 
 were  hitherto  never  anfwered-,  befides  a  number  of  merriments  and  jefts  unanfwered  like- 
 wife  ,  wherewith  they  have  pleafantly  moved  much  laughter  at  our  manner  of  ferving 
 God.     Such  is  their  evil  hap  to  play  upon  dull  fpirited  men.  We  are  ftill  perfwaded  that 
 a  bare  denyal  is  anfwer  fufficient  to  things  which  meer  fancy  objeclrerh-,  and  that  the  beft 
 Apology  to  words  of  fcorn  and  petulancy ,  is  ifaac's  Apology  to  his  Brother  ifmael,  the 
 Apology  which  patience  and  filence  maketh.     Our  Anfwer  therefore  to  their  Reafons, 
 is,  no;  to  their  Scoffs,  nothing. 
 
 31.    When  they  object  that  our  Book  requireth  nothing  to  be  done,  which  Eafmefs  of 
 a  Childe  may  not  do  as  lawfully  and  a$  well  as that  man  wherewith  the  Book  conten- l[^^k<if: 
 eth  .it  felf;  Is  it  their  meaning  that  the  fervice  of  God  ought  to  be  a  matter  of  great  r.c.i.i.p  133. 
 difficulty,  a  Labour  which  requireth  great  learning  and  deep  skill,  orelfe  that  the  k^-^-1^- 
 Book    containing  it    fhould  teach  what  men  are  fit  to  attend  upon  it,  and  forbid  in  the  whole 
 either  men  unlearned,  or  Children,  to  be  admitted  thereunto?  In  fetring  down  the  service  or  Li- 
 form  of  Common-Prayer,  there  was  no  need  that  the  Book  fhould  mention  either  ]Z7  uh"^ 
 the  learning  of  a  fit,  or  the  unfitnefs  of  an  ignorant  Minifter,  more  than  that  he  thac'itmain- 
 which  defcribeth  the  manner  how  to  pitch  a  field,  fhould  fpeak  of  moderation  and  fo-  "J"'  x^n  u* 
 briety  in  diet.     And  concerning  the  duty  it  felf ,  although  the  hardnefs  thereof  benot  Miniftry  inre. 
 fuch  as  needeth  much  Art,  yet  furely  they  feem  to  be  very  fair  carried  befides  them-  quiri»g  n°- 
 felves ,  to  whom  the  dignity  of  Publick  Prayer  doth  not  difcover  fomewhat  more  fit-  aoneSby°the 
 nefs  in  men  of  gravity  and  ripedifcretion,  than  in  children  of tenyears  of 'age,  for  the  Minifter, 
 decent  difcharge  and  performance  of  that  Office.  It  cannot  be  that  they  who  fpeak  thus,  *fnflc^  a^'r"ll! 
 fhould  thus  judge.     At  the  board  and  in  private  it  very  well  becommeth  Children's  old  cannot \\a 
 innocency  to  pray,  and  their  Elders  to  fay,  Amen.    Which  being  a  part  of  their  "well,  and 
 vertuous  education,  ferveth  greatly  both  to  nourifh  in  them  the  fear  of  God,  and  to  ,5  fharUman 
 put  us  in  continual  remembrance  of  that  powerful  grace  which  openeth  the  mouths  where  wuh 
 of  Infants  to  found  hispraife.     But  Publick  Prayer,  theferviceof  God  inthefolemn  ^^^j"" 
 Affembly  of  Saints,  is  a  work,  though  eafie,  yet  withal  fo  weighty  and  of  fuch  refpecl, 
 that  the  great  facility  thereof  is  but  a  (lender  argument  to  prove ,  it  may  be  as  Well 
 and  as  lawfully  committed  to  Children  as  to  menofyears,  howfoever  their  ability 
 of  learning  be  but  only  to  do  rhat  in  decent  order  wherewith  the  Book  contenteth 
 it  felf.    The  Book  requireth  but  orderly  reading.  As  in  truth,  what  fhould  any  Prefcript 
 form  of  Prayer  framed  to  the  Minifter's  hand  require ,  but  only  fo  to  be  read  as  beho- 
 veth  1     We  know  that  there  are  in  the  world  certain  voluntary  Over-feers  of  all  Books, 
 whofe  cenfure  in  this  refpeel:  would  fall  as  fharp  on  us  as  it  hath  done  on  many  others, 
 if  delivering  but  a  form  of  Prayer,  we  fhould  either  exprefs  or  include  any  thing,  more 
 than  doth  properly  concern  Prayer.     The  Minifters  greatnefs  or  meannefs  of  know- 
 ledge to  do  other  things ,  his  aptnefs  or  infufficiencyot  henvife  than  by  reading  to  in- 
 ftrutt  the  flock,  fhndeth  in  this  place  as  a  Stranger,  with  whom  our  form  of  Common- 
 Prayer  hath  nothing  to  do.     Wherein  their  exception  asainfteafinefs,  asifthatdid 
 nourilli  Ignorance,  proceedeth  altogether  out  or  a  needlefs  jealoufie,     I  have  of- 
 
 Dd  2  ten 
 
lyg  The  Fifth  "Boof^  of 
 
 ten  heard  it  inquired  of  by  many ,  how  it  might  be  brought  to  pafs  that  the  Church 
 mould  every  where  have  able  Preachers  to  inftruct  the  People,  what  impediments 
 there  are  to  hinder  it,  and  which  were  the  fpeedieftway  to  remove  them.     In  which 
 confutation,  the  multitude  of  Parifhes ,  the  paucity  of  Schools ,  the  manifold  dif- 
 couragements   which  are  offered  unto  mens  inclinations  that  way,  the  penury  of 
 the  Ecclefiaftical  cftate ,  the  irrecoverable  lofs  of  fo  many  Livings  of  principal  va- 
 lue, clean  taken  away  from  the  Church  long  fithence  by  being  appropriated ,  thedai- 
 *    ly  bruifes  that  Spiritual  promotions  ufe  to  take  by  often  falling ,  the  want  of  fome- 
 what  in  certain  Statutes  which  concern  the  ftate  of  the  Church,  the  too  great  facility 
 of  many  Bifhops,  the  ftony  hardnefs  of  too  many  Patrons  hearts  not  touched  with  any 
 feeling  in  this  cafe  .•  fuch  things  oftentimes  are  debated ,  and  much  thought  upon  by 
 them  that  enter  into  any  difcourfe  concerning  any  defect of  knowledge  in  the  Clergy. 
 But  whofoever  be  found  guilty,  the  Communion  Book  hath  furely  deferved  leaft 
 to  be  called  in  queftion  for  this  fault.     If  all  the  Clergie  were  as  learned  as  them- 
 felves  are  that  moft  complain  of  ignorance  in  others,  yet  our  Book  of  Prayer  might 
 remain  the  fame;  and  remaining  the  fame  it  is,  I  fee  not  how  it  can  be  a  lettunto 
 any  man's  skill  in  Preaching.  Which  thing  we  acknowledge  to  beGod'sgood  gift,  hovv- 
 beit  no  fuch  neceffarie  element ,  that  every  ad  of  Religion  mould  he  thought  imperfedfc 
 and  lame,  wherein  there  is  not  fomewhat  exacted  that  none  can  difcharge  but  an  able 
 Preacher. 
 Theiengthof      32.  Two  faults  there  are,  whicii  our  Lord  and  Saviour  himfelf '  efpecially  reproved 
 our  Service,   in  Prayer-,  the  one,  when  oftentation  did  caufe  it  to  be  open ;  the  other,  when  fuperfti- 
 Tf  '■ '  ■t-W'  tion  made  it  long.     As  therefore  Prayers  the  one  way  are  faulty,  not  whenfoever  they 
 '    -.    '  be  openly  made,  but  when  Hypocrifie  is  the  caufe  of  open  Praying :  fo  the  length  of 
 Prayer  is  likewife  a  fault ,  howbeit  not  fimply ,  but  where  errourand  fuperftition  cau- 
 feth  more  than  convenient  repetition  or  continuation  of  fpeech  to  be  ufed.     It  is  not, 
 Au|.Ep.i2T.  as  fome  do  imagine,  (faith  Saint  Augujline)  that  long  Praying  is  that  fault  of  much 
 fpeaking  in  Prayer  which  our  Saviour  did  reprove ;  for  then  would  not  he  him- 
 luketi.  12.   felf  in  Prayer   nave  continued  whole  nights.     Ufe  in  Prayer  no  vain  fuperfluity 
 of  words  ,   as  the  Heathens  doe ,  for  they  imagine  that    their  much  fpeaking 
 will  caufe  them  to   be  heard  :  whereas  in  truth  the  thing  which  God  doth  re- 
 gard is,  how  vertuous  their  mindes  are,  and  not  how  copious  their  tongues  in 
 Prayer;  how  well  they  think,  and  not  how  long  they  talk,  who  come  to  pre- 
 fent  their  Supplications  before  him.     Notwithfhnding  for  as  much  as  in  Piiblick 
 Prayer  we  are  not  only  to  confider  what  is  needful  in  refpeel:  of  God  ,  but  there  is  alfo- 
 in  men  that' which  we  mull:  regard;  we  fomewhat  the  rather  incline  to  length ,  left 
 over-quick  difpatch  of  a  Duty  fo  important  mould  give  the  World  occafion  to  deem, 
 that  the  thing  it  felf  is  but  little  accounted  of,  wherein  but  little  time  is  beftowed. 
 Length  thereof  is  a  thing  which  the  gravity  and  weight  of  fuch  anions  doth  require. 
 Befide,  this  benefit  alfo  it  hath ,  that  they  whom  earneftletts  and  impediments  do  of- 
 ten hinder  from  being  Partakers  of  the  whole,  have  yet  through  the  length  of  Divine 
 Service ,  opportunity  left  them,  at  the  leaft,  for  accefs  unto  fome  reafonable  part  there- 
 of.    Again ,  it  fliould  be  confidered ,  how  it  doth  come  to  pafs  that  we  are  fo  long. 
 For  if  that  very  Service  of  God  in  the  Jewifh  Synagogues ,  which  our  Lord  did  ap- 
 prove  and  fanttifie  with  the  prefence  of  his  own  Perfon,  had  fo  large  portions  of 
 the  Law  and  the  Prophets ,  together  with  fo  many  Prayers  and  Pfalms  read  day  by  day, 
 as  do  equal  in  a  manner  the  length  of  ours ,  and  yet  in  that  refpeft  was  never  thought 
 to  deferve  blame ,  is  it  now  an  offence,  that  the  like  meafure  of  time  is  beftowed  in 
 the  like  manner  ?     Peradventure  the  Church  had  not  now.  the  leifure  which  it  had 
 then,  or  elfe  thofe  things  whereupon  fo  much  time  was  then  well  fpent,  have 
 fithence  that  loft  their  dignity  and  worth.     If  the  reading  of  the  Law,  the  Prophets 
 and  Pfalms ,  be  a  part  of  the  Service  of  God ,  as  needful  under  Chnft  as  before , 
 and  the  adding  of  the  New  Teftament ,  as  profitable  as  the  ordaining  of  the  Old 
 to  be  read;,  if  therewith  inftead  of  Jewifh  Prayers  it  be  alfo  for  the  good  of  the 
 i  Tim.  2.  i.    Church  to  annex  that  variety  which  the  Apoftle  doth  commend  •  feeing  that  the 
 time  which  we  fpend  is  no  more  than  the  orderly  performance  of  thefe  things  ne- 
 ceflarily  required,  why  are  we  thought  to  exceed  in  length?  Words,  be  they 
 never  fo  few,  are  too  many  when  they  benefit  not  the  Hearer,    But  he  which 
 
 fpeaketh 
 
EccleJtaUical  'Polity*  179 
 
 fpeaketh  no  more  than  edifieth,  is  undefervedly  reprehended  for,  much fpeakine. 
 That  as  the  Devil  under  the  colour  of  long  Prayer  drave  Preaching  out  of  the  Church  r.c.  7.17.184 
 heretofore ,  fo  we  in  appointing  fo  long  Prayers  and  Readings ,  whereby  the  lets  can  be 
 [pent  in  Preaching,  maintain  an  unpr caching  Miniflry  ,  is  neither  advifedly  nor  truly 
 fpoken.  They  reprove  long  Prayer,  and  yet  acknowledge  it  to  be  initfelfathino- 
 commendable  5  For  fo  it  muft  needs  be ,  if  the  Devil  have  ufed  it  as  a  colour  to  hide 
 his  malicious  practifes.  When  Malice  would  work  that  which  is  evil ,  and  in  working- 
 avoid  the  fufpition  of  any  evil  intent ,  the  colour  wherewith  it  overcafteth  it  felf ,  is 
 always  a  fair  and  plaufible  pretence  of  feeking  to  further  that  which  is  good.  So 
 that  if  we  both  retain  that  good  which  Saran  hath  pretended  tofeek  ,  and  avoid  the 
 evil  which  his  purpofe  was  to  effect ,  have  we  not  better  prevented  his  malice,  than 
 if,  as  he  hath,  under  colour  of  long  Prayer,  driven  Preaching  out  of  the  Church;  fo  we 
 fhould  take  the  quarrel  of  Sermons  in  hand,  and  revenge  their  Caufe ,  by  requital, 
 thrufting  Prayer  in  a  manner  out  of  doors  under  colour  of  long  Preaching  i  In  cafe 
 our  Prayers  being  made  at  their  full  length ,  did  neceflarily  inforce  Sermons  to  be 
 the  ihorter,  yet  neither  were  this  to  uphold  and  maintain  an  unpreachingMiniftery, 
 unlefs  we  will  fay  that  thofe  antient  Fathers,  Chryfoftom,  Auguftine,  Leo,  and  the 
 reft ,  whofe  Homilies  in  that  coniideration  were  ihorter  for  the  moil  part  than  our 
 Sermons  are,  did  then  not  preach  when  their  Speeches  were  not  long.  Thenecefiity 
 of  fhortnefs  caufeth  men  to  cut  off  impertinent  Difcourfes,  and  to  comprize  much 
 matter  in  few  words.  But  neither  did  it  maintain  inabilitie ,  nor  at  all  prevent  op- 
 portunitie  of  Preaching ,  as  long  as  a  competent  time  is  granted  for  that  purpofe.  An 
 hour  and  an  half  is ,  they  fay ,  in  reformed  Churches  ordinarily  thought  reafonable, 
 for  their  whole  Liturgy  or  Service.  Do  we  then  continue  as  Ezra  did  in  reading  the  Neh.  8.  3.  1 
 Law  from  morning  till  mid-day?  or,  as  the  Apoftle  Saint  Paul  did  in  Prayer  and  Afts  20. 9. 
 Preaching,  till  men  through  wearinefs  be  taken  up  dead  at  our  feet  1  The  huge  length 
 whereof  rhey  make  fuch  complaint,  is  but  this,  that  if  our  whole  form  of  Prayer  be 
 read ,  and  befides  an  hour  allowed  for  a  Sermon,  we  fpend  ordinarily  in  both  more 
 time  than  they  do  by  half  an  hour.  Which  half  hour  being  fuch  a  matter,  as  the 
 age  of  fome ,  and  infirmity  of  other  jome  are  not  able  to  bear;  if  we  have  any  fenfe 
 of  the  common  imbecillity ,  if  any  care  to  preferve  mens  wits  from  being  broken  with 
 the  very  bent  of  fo  long  attention  ,  if  any  love  or  defire  to  provide  that  things  moft 
 holy  be  not  with  hazard  of  mens  Souls  abhorr'd  and  loathed,  this  half- hours  te- 
 dioufnefs  muft  be  remedied ,  and  that  only  by  cutting  offthe  greateft  part  of  our  Com- 
 mon Prayer.  For  no  other  remedie  will  ferve  to  help  fo  dangerous  an  Inconve- 
 nience. 
 
 33.  The  Brethren  in  <s€gypt  (fairh  St.  Atiguftin,  Epifl.  121.)  are  reported  to  have  rnfkad  of 
 many  Prayers ,  but  every  of  them  very  fhort ,  as  if  they  were  Darts  thrown  out  with  a  fuch  Prayers 
 kinde  of  fudden  quicknefs ,  left  that  vigilant  and  ereft  attention  of  minde,  which  in  "cChroSiei 
 Prayer  is  very  necefTary,  mould  be  wafted  or  dulled  through  continuance,  if  their  Pray-  have  ufed, a  rut 
 ers  were  few  and  long.     But  that  which  St.  Augufiine  doth  allow,  they  condemn.  ^J^" bc 
 Thofe  Prayers  whereunto  devout  mindes  have  added  a  piercing  kinde  of  brevity,  as  well  now  ufe ;  we 
 in  that  refpect  which  we  have  already  mentioned ,  as  alfo  thereby  the  better  to  exprefs  J?*V^C  cht:y 
 that  quick  and  fpeedy  expedition ,  wherewith  ardent  aft&ftions ,  the  very  wings  of  ^ot\  c™t\  or 
 Prayer, are  delighted  to  prefent  our  fuits  in  Heaven, even  fooner  than  our  tongues  can  de-  fljreddings, 
 vife  to  utter  them  •  they  in  their  mood  of  contradiction  fpare  not  openly  to  deride,  and  j^ln"  7'?" 
 that  with  fo  bafe  terms  as  do  very  ill  befeem  men  of  their  gravity.     Suchfpeeches  t.c.i.i.p?i&.- 
 are  fcandalous ,  they  favour  not  of  God  in  him  that  ufeth  them  ,  and  unto  vertuoufly  &  '•  3.P-  2,°? 
 difpofed  mindes  they  are  grievous  corrofives.     Our  cafe  were  miferable,  if  that  where- 
 with  we  moft  endeavour  to  pleafe  God ,  were  in  his  fight  fo  vile  anddefpicable,  as 
 mens  difdainful  fpeech  would  make  it. 
 
 34.  Again,  for  as  much  as  effectual  Prayer  is  joyned  with  a  vehement  in-  Leflbns  inter. 
 tention  of  the  inferiour  powers  of  the  Soul ,  which  cannot  therein  long  continue  ^°f^y^h 
 without  pain ,  it  hath  been  therefore  thought  good  fo  by  turns  to  interpofe  ftill 
 fomewhat  for  the  higher  part  of  the  minde ,  the  underftanding  to  work  upon , 
 that  both  being  kept  in  continual  exercife  with  variety  ,  neither  might  feel 
 any  great  wearinefle ,  and  yet  each  be  a  fpurre  to  other.  For  Prayer  kind- 
 leth  our  defire  to  behold  God  by  fpeculation  3   and  the  minde  delighted  with 
 
 that 
 
g0  The  Fifth  'BooJ^  of 
 
 ISO 
 
 that  contemplative  fight  of  God,  taketh  every  where  new  inflammations  to  pray, 
 the  riches  of  the  Myfteries  of  Heavenly  wifdom  continually  ftirring  up  in  us  corre- 
 fpondent  defires  towards  them.  So  that  he  which  prayeth  in  due  fort ,  is  there- 
 by made  the  more  attentive  to  hear ,  and  he  which  heareth ,  the  more  earneft  to 
 '  pray ,  for  the  time  which  we  beftow  as  well  in  the  one  as  the  other.  But  for  what  caufe 
 ¥  'J '  foever  we  doit  ,  this  intermingling  of  Leflbns  with 
 
 *we  have  no  fuch  forms  in  Scripture  as  tint  wc  prayeis  js  *  in  their  tafte  a  thing  as  unfavoury.andas 
 SI?*  P"a7  a  SSi^ShESSf  -me  and  unfeemly  in  their  fight,  as  if  the  like  mould  bedone  in 
 pray  as  much  more,  and  fo  the  20.  or  the  30.    $uits  anc{  Supplications  before  fome  mighty  Prince 
 
 ft-^rssssr^issflsss  <*  the  w?m.  o*  ^  »  **&  s™, 
 
 mand;  after  he  had  demanded  one  thing ,  would   We  frame  in  iuch  fort  as  ferveth  belt  to  inform  and 
 
 flay  a'long  time  ,  and  then  demand  another      and  fo    perfwacJe  tne  mindes  of  them  <  whootherwife  neither 
 u     w   i     th- Priice  might  well  rhink  that  eitner  ne     1  ' 
 
 came  to  a'ke  before  he  knew  what  he  had  need  of,  ot  could  nor  would  greatly  regard  our  necefhties :  Where- 
 that  h-  had  forgotten  fome  piece  of  his  Suit,  or  aS  becaufe  we  know  that  God  is  indeed  a  King,  but  a 
 *frhS^,ffiSifiS£fS5^£ffi  great  King,  who  underftandeth  all  things  before, 
 r^c.i  1  p.  i?8-  This  k!"lle  o£  rcafon  thc  Pro"  hand,  which  no  other  I^ing  befides  doth,  a  King 
 phet'in  the  matter  of  Sactiiiccs  doih  ufe.    t.  c.   ^j^  neec{eth  not  to  be  informed  what  we  lack ,  a 
 
 '•  3-  P*  :10,  King  readier  to  grant  than  we  to  mate  our  f equefts- 
 
 therefore  in  Prayer  we  do  not  fo  much  refpeft  what  Precepts  Art  delivereth  touching 
 the  method  ofperfwafiveutteranceintheprefenceofgreatmen,  as  what  doth  mofta- 
 vail  to  our  own  edification  in  piety  and  godly  eeal;  If  they  on  the  contrary  fide  do 
 think  that  the  fame  rules  of  decency  which  ferve  for  things  done  unto  terrene  Powers, 
 fhould  univerfally  decide  what  is  fit  in  the  fervice  of  God,  if  it  be  their  meaning  to  hold 
 it  for  a  Maxim,  That  the  Church  muft  deliver  her  publick  Supplications  unto  God  in 
 no,  other  form  of  fpeech  than  fuch  as  were  decent-,  if  fuit  fhould  be  made  to  the  Great 
 Turk ,  or  fome  other  Monarch ,  let  them  apply  their  own  rule  unto  their  own  form  of 
 Common-Prayer.  Suppofe  that  the  people  of  a  whole  Town,  with  fomechofen 
 •  man  before  them,  did  continually  twice  or  thrice  in  a  week  refort  to  their  King,  and 
 every  time  they  come,  firft  acknowledge  themfelves  guilty  of  Rebellions  and  Treafons, 
 then  fing  a  Song-,  and  after  that  explain  fome  Statute  of  the  Land  to  the  Standers  by , and 
 therein  fpend  at  the  leaft  an  hour;  this  done,  turn  themfelves  again  to  the  King,  and 
 for  every  fort  of  his  Subjects  crave  fomewhat  of  him-,  at  the  length  fing  him  another 
 Son0-  and  fo  take  their  leave  :  Might  not  the  King  well  think,  that  either  they  knew 
 not  what  they  would  have ,  or  elfe  that  they  were  diffracted  in  minde,  or  fome  other 
 •fuch  like  caufe  of  the  diforder  of  their  Supplication  ?  This  form  of  fuing  unto  Kings 
 were  abfurd  :  This  form  of  Praying  unto  God  they  allow.  When  God  was  ferved 
 with 'legal  Sacrifices,  fuch  was  the  miferable  and  wretched  difpofitionoffome  mens 
 mindes ,  that  the  beft.of  every  thing  they  had  being  culled  out  for  themfelves ,  if  there 
 were  in  their  flocks  any  poor  ftarved  or  difeafed  thing  not  worth  the  keeping ,  they 
 thought  it  good  enough  for  the  Altar  of  God,  pretending  ( as  wife  Hypocrites  do  when 
 they  rob  God  to  enrich  themfelves)  that  the  fatnefsof  Calves  doth  benefit  him  no- 
 thing; to  us  the  beft  things  are moft  profitable,  to  him  all  as  one,  if  the  minde  of  the 
 Offerer  be  good ,  which  is  the  only  thing  he  refpecteth.    In  reproof  of  which  their  de- 
 
 ,  ;   vout  fraud,  the  Prophet  Malachy  alledgeth,  that 
 \  Mfo»,«fc«  %%%  ■»  ??*i  teS*'A,*?  &3   gifts  are  offered  unto  God  not  as 3  iupplys  of  his  want 
 
 V   tSl  yJm-JA'3-  JbTH  fcTijWie  ayfinor.  A/ox,  01  ft-     to    ,        ,      ,  n.  .  r    ,      rV7o-  1 
 
 >.*whp*ni''&Jfi  ziK'oTiiMiithvTtu^v™,'.  ^AiKo-ri-   indeed,  butyetasteftimoniesot  that  affection  wnere- 
 ■-.-'"  $  'iyv*Zv  fio»w.    yhu  ^>Q»,ua.  iw  ov  iyiivrvj.    Wlt^  we  acknowledge  andhonoat  his  greatnefs.     For 
 
 RhT^T«yJ  T "^  [X'1  m  1  ':huT'lU0!'  which  caufe  ,  fith  the  greater  they  are  whom  we  ho- 
 
 nour, the  more  regard  we  have  to  the  quality  and 
 choice  of.thofe  Prefents  which  we  bring  them  for  honor's  fake  5  it  muft  needs  follow 
 that  if  we  dare  not  difgrace  our  worldly  Superiours  with  offering  unto  them  fuch 
 reffufe  as  we  bring  unto  God  himfelf ,  we  ihew  plainly  that  our  acknowledgment 
 of  his  Greatnefle  is  but  feigned  5  in  heart  we  fear  him  not  fo  much  as  we  dread 
 
 Mai.  1 .  8.  if  them,  if  ye  offer  the  Uindc  for  Sacrifice,  is  it  not  evil  ?  offer  it  now  unto  thy  Prince-,  Will 
 he  he  content:  or  accept  thy  Per/on ,  faith  the  Lord  of  Hofis  ?  Cur  fed  be  the  Deceiver  which 
 hath  in  his  flock  a  Male ,  and  having  made  a  Vow ,  facrifceth  unto  the  Lord  a  corrupt 
 thing  :  For  I  am  a  great  King,  faith  the  Lord  of  Hofts.  Should  we  hereupon  frame 
 a  Rule,  that,  what  form  of  fpeech  or  behaviour  foever  is  fit  for  Siiifeibin  a  Prince's 
 
 Court, 
 
EcckfiaWical  Polity.  181 
 
 Court ,  the  fame  and  no  other  befeemeth  us  in  our  Prayers  to  Almighty  God. 
 
 35.   But  in  vain  we  labour  to  perfwade  them  that  any  thing  can  takeaway  the  T'ie  rut"'>« 
 tedioufnefs  of  Prayer,  except  it  be  brought  to  the  very  fame  both  meafure  and  ers°UfCr Si. 
 form   which   themfelves    aflign.     Whatfoever   therefore  our  Liturgy  hath  more  iy  things,  ami 
 than  theirs,  under  one  devifed  pretence  or  other  they  cut  it  off.     We  have  of  Pray-  uUr£&rc"f 
 ers  for  Earthly  things  in  their  opinion  too  great  a  number  5  fo  oft  to  rehearfe  the  Lords  theLor6ds° 
 Prayer  in  fo  fmall  a  time,  is,  as  they  think,  a  lofs  of  time,  the  Peoples  praying  after  the  P«y«- 
 Minifter,  they  fay,  both  wafteth  time,and  alfo  maketh 
 
 an  unpleafant  found  ;  the  YUlms  they  would  not  [  C3n  m,,ker  "?  Geometrical  and  exact  meafure  , 
 ,  ^    ,  ,    ,       1  \  J  c         r>  blK    Tcn'y    l  [bc''eve    there    fhall   be  found  more 
 
 have  to  be  made  (as  they  are)  a  part  or  our  Common-  tf?n  a  thir(i  parc  of  thc  prjyfrS)  which  are  noC 
 Prayer,nortobefungorfaidbyturns,norfuchMufick  ,,|alm»  an<i  Tex«  of  Scripture,  fpcnr  m  praying 
 to  be  ufed  with  them ,  thofe  Evangelical  Hymns  they    &J&^^,%ffi^« 
 
 allow  not  tO  ftand  in  OUr  Liturgy  ;  the  Letany,    the      ail   the    Arguments    or    Contents    of   the  Prayers 
 
 Creed  of  Atbanafius ,  the  Sentence  of  Glory  ,  where-     °fr  the  church  ,  fet  down  in  the  Scripture    and 
 
 .  ,       J      c  ->        ',     ,      „r  1  t     r      L-  L  especially    of  our  Savicur   thrifts    Prayer,  by  the 
 
 with  we  ufe  to  conclude  Pjalms ,  thele  things  they  whiCh  ours  ought  to  be  directed,   t.c.  1.1.  />. 
 
 cancel,  as  having  been  inftituted  in  regard  of  occa-  i?*-    what  a  rcaion  is  this,  we  muft  repeat  the 
 
 fions  peculiar  to  the  times  of  old,  and  as  being  there-  J#  ■J"'"  «■»  ;n  S^^SScr1' 
 
 fore  now  fuperfluous.     Touching  Prayers  for  things  our  Saviour  chrifi  doth  not  there  giveaprefenpt 
 
 earthly,  we  ought  not  to  think  that  the  Church  Form.e  of  PrBay«  ^hereunto  he  bindeth  us  .•  bur 
 
 ,      .    /  5  ,  r  °  c  1  •  u  r    t-L  8,Teth  us  '    Rule  and  Squire  ro  frame  all  our  Tray- 
 
 hath  fet  down  fo  many  Ot  them  Without  Caule.  They,     ers  by.    I  know  it  is  necefTary  to  Pray  ,    and  Pray 
 
 peradventure      which   finde    this   fault,    are   of  the      often.     Iknowalfothatinafewwordsitisimpoffible 
 
 fame  affection  with  Solomon;  fo  that  if  God  mould    &*%£%$  Srch°  B'tMZSuZl 
 
 Offer     tO   grant    them    whatfoever   they    ask  ,    they      their    Prayers  with    the  Lords  Prayer  :  But  I  ftand 
 
 would  neither  crave  Riches ,  nor  length  of  dayes,    g?fcaJ3¥JS4a?Sg6."??iS.7 
 nor  yet  victory  over  their  Enemies,  but  only  an    pag.  9ip. 
 understanding  heart  5   for   which  caufe  themfelves 
 
 having  Eagles  wings,  are  offended  to  fee  others  flyefo near  the  ground.    But  the 
 tender  kindnefs  of  the  Church  of  God  it  very  well  befeemeth ,  to  help  the  weaker 
 fort ,  which  are  by  fo  great  oddes  moe  in  number ,  although  fome  few  of  the 
 perfecter  and  ftronger  may  be  therewith  for  a  time  difpleafed.     Ignorant  we  are  not, 
 that   of  fuch  as  reforted  to  our  Saviour  Chrift  being  prefent  on  Earth ,  there 
 came  not  any  unto  him  with  better  fuccefs  for  the  benefit  of  their  Souls  ever- 
 lafting  happinefs,  than  they  whofe  bodily  neceflities  gave  them  the  fiirt  occafion  to 
 feek  relief ,  where  they  faw  willingnefs  and  ability  of  doing  every  way  good  unto 
 all.    The  graces  of  the  Spirit  are  much  more  precious  than  worldly  benefits ;  our 
 ghoftly  evils  of  greater  importance  than  any  harm  which  the  body  feeleth.  There- 
 fore our  defires  to  heaven-ward  fliould  both  in  meafure  and  number  no  lefs  exceed , 
 than  their  glorious   Object  doth  every  way  excel  in  value.     Thefe  things  are  true 
 and  plain  in  the  eye  of  a  perfect  Judgement.     But  yet  it  mull:  be  withal  considered, 
 that  the  grea'teft  part  of  the  World  are  they  which  be  fartheft  from  perfection.    Such 
 being  better  able  by  fenfe  to  difcern  the  wants  of  this  prefent  life ,  than  by  fpiritual 
 capacity  to  apprehend  things  above  fenfe,  which  tend  to  their  happinefs  in  the  world 
 to  come,  are  in  that  refpeci  the  more  apt  to  apply  their  mindes  even  with  hearty  affe- 
 ction and    zeal  at   the  leaft  unto  thofe  Branches  of  Publick  prayer ,  wherein  their 
 own  particular  is  moved.     Aud  by  this  mean  there  ftealeth* upon  them  a  double  be- 
 nefits firft,  becaufe  that  good  affection,  which  things  of  fmaller  account  have  once 
 fet  on  work,  is  by  fo  much  themoreeafily  raifed  higher ;  andfecondly,  in  that  thc 
 very  cuftom  of  feeking  fo  particular  aide  and  relief  at  the  hands  of  God ,  doth  by 
 a  fecret  contradiction  withdraw  them,  from  endeavouring  to  help  themfelves  by 
 thofe  wicked  fhifts,  which  they  know  can  never  have  his  allowance,  whofe aflift- 
 ance  their  Prayer  feeketh.     Thefe  multiplyed  Petitions  of  worldly  things  in  Prayer 
 have  therefore,  befides  their  direct  ufe,  a  Service,  whereby  the  Church  under-hand, 
 through  a  kinde  of  heavenly  fraud,  taketh  therewith  the  Souls  of  men  as  with  cer- 
 tain baits.     If  then  their  calculation  be  true  ( for  fo  they  reckon)  that  a  full  third 
 of  our  Prayers  be  allotted  unto  earthly  benefits,  for  which  our  Saviour  in  his  plat- 
 form hath  appointed  but  one  Petition  amongft  feven,  the  difference  is  without 
 any  great  difagreement ;  we  refpecting  what  men  are ,  and  doing  that  which  is  meet 
 in  regard  of  the  common  imperfection ,  our  Lord  contrariwife  propofing  the  molt 
 
 abfolute 
 
iS*  The  Fifth  <Boo{  of 
 
 abfolute  proportion  that  can  be  in  mens  defires ,  the  very  higheft  mark  whereat  we 
 Pnrmifla  legi  sre  able  to  aime.     For  which  caufe  alfo  our  cuftom  is  both  to  place  it  in  the  front 
 nimomfd-    °f  our  Prayers  as  a  Guide,  and   to  adde  it  in  the  end  of  fome  principal  limbs  or 
 n'.qu^fun-    parts,  as  a  complement  which  fully  perfefteth  whatfoever  may  be  defective  mthe 
 damcnto, ac   re^     Twice   we  rehearfe  it  ordinarily,  and  oftner  as  occafion  requireth  more  fo- 
 eftde^rio05  Iemnity  or  length  in  the  form  of  Divine  Service-,  not  miftrufting ,  till  thefe  new 
 rumjnsertfu  curiofities  fprang  up,  that  ever  any  man  would  think  our  labour  herein  mif-fpent, 
 wrScus     the  time  waftfully  confirmed,  and  the  Office  it  felf  made  worfe,  by  fo  repeating  than 
 petitiones.      which  otherwife  would  more  hardly  be  made  familiar  to  the  fimpler  fort  5  for  the 
 Tertui.  deo-  g00Cj  0f  wriofe  Souls  there  is  not  in  Chriftian  Religion  any  thing  of  like  continual 
 ufe  and  force  throughout  every  hour  and  moment  of  their  whole  lives.     I  mean  not 
 only  becaufe  Prayer,  but  becaufe  this  very  Prayer  is  of  fuch  efficacy  and  necefiity: 
 for  that  our  Saviour  did  but  fet  men  a  bare  example  how  to  contrive  or  devife  Pray- 
 ers of  their  own,  and  no  way  binde  them  to  ufe  this,  is  no  doubt  an  Errour.    zpoh/t 
 l  .     i  t      the  Bapt/ft's  Difciples ,  which  had  been  always  brought  up  in  the  bofom  of  God's 
 Church  from  the  time  of  their  firft  Infancy,  till  they  came  to  the  School  of  fohn, 
 were  not  fo  brutifh,  that  they  could  be  ignorant  how  to  call  upon  the  Name  of 
 God :  but  of  their  Mafter  they  had  received  a  form  of  Prayer  amongft  themfelves, 
 which  form  none  did  ufe  faving  his  Difciples,  fo  that  by  it  as  by  a  mark  of  fpecial 
 difference  they  were  known  from  others.     And  of  this  the  Apoftles  having  taken 
 notice,  they  requeft  that  as  $ohn  had  taught  his,  fo  Chrift  would likewile teach 
 them  to  pray.     Tertullian  and  Saint  ^«^»/?/'»  do  for  that  caufe  term  it,  Orationemle- 
 gitimam.,   the  Prayer  which  Chrift's  own  Law  hath  tyed  his  Church  to  ufe  in  the  fame 
 Prefcript  form  of  words  "wherewith  he  himfelf  did  deliver  it :  and  therefore  what 
 part  of  the  World  foever  we  falbinto ,  if  Chriftian  Religion  have  been  there  recei- 
 ved ,  the  ordinary  ufe  of  this  very  Prayer  hath  with  equal  continuance  accompanied 
 the  fame ,  as  one  of  the  principal  and  raoft  material  duties  of  honour  done  to  Jefus 
 Chrift.     Seeing  that  we  have  (  faith  Saint  Cyprian  )  an  Advocate  with  the  Father  for  our 
 Cypr.mo-    $'tns  ^  wf,en   wt    that  have  finned  come  to feek  for  pardon ,  let  us  alledge  unto  God  the 
 words    which  our  Advocate  hath  taught.     For  fith  his  promife  is  our  plain  warrant  t 
 that  in  his  Name  what  we  aske  we  fhall  receive ,  mu(l  we  not  needs  much  the  rather 
 obtain  that  for  which  we  fue ,  if  not  only  his  Name  do  countenance ,  but  alfo  his  Speech 
 prejent   our  reMefts <  Though  men  ihould  fpeak  with  the  tongues  of  Angels,  yet 
 words  fo  pleafing  to  the  ears  of  God,  as  thofe  which  the  Son  of  God  himfelf  hath 
 compofed,  were  not  poflTibleformen  to  frame.     He  therefore  which  made  us  to  live, 
 hath  alfo  taught  us  to  pray,  to  the  end  that  fpeaking  unto  the  Father  in  theSonn's 
 own  prefcript  form  without  fcholy  or  glofs  of  ours ,  we  may  be  fure  that  we  utter 
 nothing  which   God  will  either  difallow  or  deny.     Other  Prayers  we  ufe  many  be- 
 fides  this,  and  this  oftner  than  any  other-,  although  not  tyed  fo  to  do  by  any  Corn- 
 mandement  of  Scripture  ,  yet  moved  with  fuch  conliderations  as  have  been  before 
 fet  down :  the  caufelefs  diflike  whereof  which  others  have  conceived ,  is  no  fuffici- 
 ent  reafon  for  us,  as  much  as  once  to  forbear,  in  any  place,  a  thing  which  uttered 
 with  true  devotion  and  zeal  of  heart,  affordeth  to  God  himfelf  that  glory,  that 
 aide  to  the  weak  eft  fort  of  men ,  to  the  moft  perfed  that  folid  comfort  which  is  un- 
 fpeakable. 
 
 hyfngdtS1  36-  With  our  Lords  Prayer  tney  would  finde  no  fault  ?  fo  tnat  they  might  per- 
 rheMinifter.  fwade  us  to  ufe  it  before  or  after  Sermons  only  (becaufe  fo  their  manner  is)  and  not 
 rTHuaHriM  (as  a^  Chriftian  people  have  been  of  old  accuftomed  )  infert  it  fo  often  into  the  Li- 
 peopiV'are  '  turgy.  But  the  Peoples  cuftom  to  repeat  any  thing  after  the  Minifter,  they  utter- 
 appointed  in  jy  miflike.  Twice  we  appoint  that  the  words  which  the  Minifter  fit  ft  pronounceth, 
 fi7ary  £"  the  whole  Congregation  (hall  repeat  after  him.  As  fiift  in  thepublick  Conteflion 
 the  Minifter,  of  Sins,  and  again  in  rehearfal  of  our  Lord's  Prayer,  prefently  after  the  blefledSa- 
 -Wn'iei  the  dmc  crament  of  his  Body  and  Blood  received.  A  thing  no  way  offenfive ,  no  way  unfit 
 is'linprofit™0  or  unfeemly  to  be  done,  although  it  had  been  fo  appointed  oftner  than  with  us  it  is. 
 
 blywaft'd, 
 
 and  a  confuted  noife  of  the  people  (one  fpeaking  after  another)  caufed,  but  an  Opinion  bred  in  their  heads  that  thofe  only  b: 
 their  Prayers  which  they  pronounce  with  their  own  mourhs  after  the  Minifter,  otherwife  than  the  order  which  is  left  to  the 
 Church  doth  bear.  iCor.i4.  16.  and  otherwife  than  Juftin  Martyr  fheweth  the  cuftom  of  the  Churches  to  have  been  in  his  time, 
 T.  c.  1.  i.  f.  ij$>.  fe  /.  3.j>.  211, 212,  2jj. 
 
EcclejiaHical  Tolity,  ig? 
 
 But  furely,  with  fo  good  reafon,  it  fhndeth  in  thole  two  places,  that  otherwife  to  order 
 
 it  were  not,  in  all  refpe&s  fo  well.     Could  there  be  any  thing  devifed  better    then 
 
 that  we  all  at  our  firft  accefs  unto  God  by  Prayer,  fhould  acknowledge  meekly  our  fins 
 
 and  that  not  onely  in  heart,  but  with  tongue  5    all  which  are  prefent,  being  made  ear* 
 
 witneffes,  even  of  every  mans  diftintft  and  deliberate  aflent  unto  each  particular  branch 
 
 of  a  common  Indictment  drawn  againftour  felves  i    How  were  it  poifible.,  that  the 
 
 Church  mould  any  way  elfe  with  fuch  eafe  and  certainty  provide,  that  none  of  her 
 
 Children  may  as  Adam  diftemble  that  wuetchednefs ,  the  penitent  confeffion  whereof 
 
 is  fo  neceflTary  a  Preamble,  efpecially  to  Common  Prayer  i    In  like  manner,  if  the 
 
 Church  did  ever  devife  a  thing  fit  and  convenient,  what  more  then  this,  that  when 
 
 together  we  have  all  received  thofe  Heavenly  Myfteries  wherein  Chrift  imparteth  him- 
 
 felf  unto  us ,    and  giveth  vifible  teftification  of  our  blefled  communion  with  him  , 
 
 we  lhould  in  hatred  of  all  Herefies,  Factions,  and  Schifms,  the  Paftor  as  a  Leader' 
 
 the  people  as  willing  followers  of  himftep  by  ftep,  declare  openly  our  felves  united 
 
 as  Brethren  in  one,  by  offering  up  with  all  .our  hearts  and  tongues  that  moil  effectual  rn  $  i-n 
 
 Supplication ,  wherein  he  unto  whom  we  offer  it ,  hath  himfelf  not  onely  compre-  *y&f*,  »%>*■ 
 
 hended  all  our  neceffities  •,  but  in  fuch  fort  alfo  framed  every  Petition,  as  might  moil  Hj»'>*'*5 
 
 naturally  ferve  for  many,  and  doth>  though  not  always  require,  yet  always  import  %!>*?££ 
 
 a  multitude  of  fpeakers  together  i   For  which caufe  Communicants  have  ever  ufed  3tiv?  v*'1™: 
 
 it,  and  we  at  that  tune  by  the  form  of  our  very  utterance  do  (hew  we  ufe  it-  yea,  JjJJ* Fflrf' I0 
 
 every  word  and  fyllaBle  of  it,  as  Communicants.     In  the  reft  we  obferve  thatcuftom 
 
 whereunto  St.  Paul  alludeth,  and  whereof  the  Fathers  of  the  Church  in  their  Wri-  »  c°:-  »4- x6- 
 
 tings,  make  often  mention,  to  (hew  indefinitely  what  was  done,  but  not  univerfally 
 
 to  binde  for  ever ,    all  Prayers  unto  one  onely  faftiion  of  utterance.     The  Reafons 
 
 which  we  have  alledged,  induce  us  to  think  it  ftill  a  good  work,  which  they  in  their 
 
 penfive  care  for  the  well  beftowing  of  time  account  wafte.     As  for  unpleafantnefs  of 
 
 found,  if  it  happen,  the  good  of  Mens  fouls,  doth  either  deceive  our  ears  that  we 
 
 note  it  not,  or  arm  them  with  patience  to  endure  it.    We  are  not  fo  nice  as  tocaft 
 
 away  a  (harp  Knife,  becaufe  the  edge  of  it  may  fometimes  grate.    And  fuch  fubtile 
 
 opinions  as  few  but  Utopians  are  likely  to  fall  into,  we  in  this  climate  do  not  neatly 
 
 fear. 
 
 37.  The  complaint  which  they  make  about  Pfalms  and  Hymns,  might  aswellbe 
 ever-  paft  without  any  anfwer,  as  it  is  without  any  caufe  brought  forth.  But  our  defire  is  ^l»tifW 
 to  content  them,  if  it  may  be,  and  to  yield  them  a  juft  reafon,  even  of  the  leaft  things  th/pfaim* 
 wherein  undefervedly  they  have  but  as  much  as  dreamed  or fufpected  that  we  do  amifs   ct!lcrwi  e 
 They  feem  fometimes  fo  to  fpeak,  as  if  it  greatly  offended  them,  that  fuch  Hymns  and  ^ThcScS 
 Pialmsas  areScnpture,(hould  in  Common  Prayer  beotherwifeufed,then  the  reft  of  the  ture. 
 Scripture  is  wont  -  fometime  difpleafed  they  are  at  the  artificial  Mufick  which  we  adde  J^S 
 unto  Pialms  of  this  kinde,  or  of  any  other  nature  elfe  5  fometime  the  plaineft  and  the  fame  profit 
 moft  intelligible  rehearfal  of  them,  yet  they  favor  not,  becaufe  it  isdoncby  Interlo-  F°  bertuiied 
 cution    and  with  a  mutual  return  of  Sentences  from  fide  to  fide.    They  are  not  ignorant  «ad  "nd 
 what  difference  there  is  between  other  parts  of  Scripture  and  Pfalms      The  choice  and  preached  up. 
 flower  of  *  all  things  profitable  in  other  Books,  the  Pfalms  do  both  more  briefly  con-  J^tjj 
 tain,  and  more  mov.mgly  alfo  exprefs,  by  reafon  of  that Poetical  Form  wherewith  they  rues  have.' 
 .  are  written.     The  Ancients  when  they  fpeak  of  the  Book  of  Pfalms ,    ufe  to  fall  into  *rA  *£* a'  n 
 large  Dilcourfes,  (hewing  how  this  part  above  the  reft  doth  of  purpofe  fet  forth  and  cele-  th,7  'hey     ' 
 brate  all  the  conftderations  and  operations  which  belong  to  God  •    it  magnifieth  the  arc  rr<  be 
 holy  Meditations  and  Anions  of  Divine  Men  \  it  is  of  things  heavenly  an  Univerfal  De-  fe,  mtke 
 clciration,  working  in  them,  whofe  hearts  God  infpireth  with  the  due  confideration  there-  daily  Prayers 
 of    an  habit  or  difpofition  of  minde  whereby  they  are  made  fit  Veftels  both  for  receipt  f  '  .htffl 
 and  for  delivery  of  whatfoever  fpiritual  perfection.     What  is  there  neceffary  for  man  to  5°™' 
 Know,  which  the  Pfalms  are  not  able  to  teach-?   They  are  to  beginners  aneafie  and  otherwife 
 familiar  Introduction,  a  mighty  Augmentation  of  all  Vertue  and  Knowledge  in  fuch  &?££* 
 as  are  entreel  before,  a  ftrong  confirmation  to  the  moft  perfect  amongft  others      He-  wherein  we 
 roical  Magnanimity,  exquifite  Juftice,  grave  Moderation,   exattWifdom,  Repent-  ^j!"!38^ 
 ance  unfeigned,  unwearied  Patience,  the  Myfteries  of  God,  the  Sufferings  of  Chrift,  matter  can.' 
 tlvm,   is  a„  abufing  of  them.   T.  c  lk3.  pag.ao*.     *    »  dbijnA  #  mr,it»v  Sun^U.    Vicnrf.   Hienr!  Eeclef, 
 
 Ee  the 
 
#4-  Tbe  Flfth  Voo{  of 
 
 the  Terrors  of  Wrath,  the  Comforts  of  Grace,  the  Works  of  Providence  over  this 
 World,  and  the  promifed  Joys  of  that  World  which  is  to  come,  all  good  neceffarily 
 to  be  either  known,  or  done,  or  had,  this  one  Celeftial  Fountain  yieldeth.  Let  there 
 be  any  grief  or  difeafe  incident  nuto  the  Soul  of  Man,  any  wound  or  ficknefs  named, 
 for  which  there  is  not  in  this  Treafure-houfe,  a  prefent  comfortable  remedy  at  all  times 
 ready  to  be  found.  Hereof  it  is  that  we  covet  to  make  the  Pfalms  efpecially  familiar 
 •unto  all.  This  is  the  very  caufe,  why  we  iterate  the  Pfalms  oftner  then  any  other  part 
 of  Scripture  befides ;  the  caufe  wherefore  -we  inure  the  people  together  with  their 
 Minifter,  and  not  the  Minifter  alone,  to  read  them  as  other  parts  of  Scripture  he 
 doth. 
 ofMufkk  38.    Touching  Mufical  Harmony,  whether  by  Inftrument  or  by  Voice,  it  being 
 
 with  Pfalms.    but  0f  njgh  and  low  in  founds  a  due  proportionable  difpofition,  fuch  notwithftanding 
 is  the  force  thereof,  and  fo  pleafing  effects  it  hath  in  that  very  part  of  man  which  is 
 moll:  Divine,  that  Tome  have  been  thereby  induced  to  think  that  the  Soul  it  felt  by- 
 Nature  is,  or  hath  in  it  Harmony.     A  thing  which  delighteth  all  Ages,  and  befeemeth 
 all  States;  a  thing  as  feafonable  in  grief  as  in  joy  5  as' decent  being  added  unto  acti- 
 ons of  greateft  weight  and  folemnity,    as  being  ufed  when  men  moft  fequefter 
 themfelves  from  a&ion.     The  reafon  hereof  is  an  admirable  facility  which  Mufick 
 hath  to  exprefs  and  reprefent  to  the  minde,  more  inwardly  then  any  other  feniible 
 mean,   the  very  {landing ,  riling ,  and  falling,   the  very  fteps  and  inflections  every- 
 way, the  turns  and  varieties  of  all  Paffions,  whereunto  the  minfle  is  fubjecl:  5  yea,  fo 
 to  imitate  them ,  that  whether  it  refemble  unto  us  the  fame  ftate  wherein  our  mindes 
 already  are,   or  a  clean  contrary ,  we  are  not  more  contentedly  by  the  one  confirm- 
 ed, then  changed  and  led  away  by  the  other.     In  Harmony ,  the  very  Image  and 
 Character,  even  of  Vertueand  Vice  is  perceived,  the  minde  delighted  with  their  Re- 
 femblances,  and  brought,  by  having  them  often  iterated,  into  a  love  of  the  things 
 themfelves.     For  which  caufe  there  is  nothing  more  contagious  and  peftilent  then 
 fome  kindes  of  Harmony  5  then  fome.,  nothing  more  ftrong  and  potent  unto  good. 
 And  that  there  is  fuch  a  difference  of  one  kinde  horn  another,    we  need  no  proof 
 but  our  own  experience  ,    in  as  much  as  we  are  at  the  hearing  of  fome  more  in- 
 clined unto  forrow  and  heavinefs ,  of  fome  more  mollified  and  foftned  in  minde  5  one 
 kinde  apter  to  flay  and  fettle  us,  another  to  move  and  ftir  our  affections :  There  is  that 
 draweth  to  a  marvellous  grave  andfober  mediocrity,  there  is  alfo  that  carrieth  as  it 
 were  into  extafies ,   filling  the  minde  with  an  heavenly  joy,  and  for  the  time,  in  a 
 manner,  fevering  it  from  the  body  :    So  that  although  we  lay  altogether  afide  the 
 confederation  of  Ditty  or  Matter,    the  very  Harmony  of  founds  being  framed  in 
 due  fort ,    and  carried  from  the  Ear  to  the  Spiritual  faculties  of  our  Souls,  is  by  a  Na- 
 tive Puiflance  and  Efficacy  greatly  available  to  bring  to  a  perfect  temper  whatfoever 
 is  there  troubled,    apt  as  well  to  quicken  the  fpirits  as  to  allay  that  which  is  too 
 eager,  fovereignagainftmelancholly  anddefpair,  forcible  to  draw  forth  tears  of  de- 
 votion, if  the  minde  be  fuch  as  can  yield  them  able,,  both  to  move  and  to  moderate 
 all  affections.     The  Prophet  David  having  therefore  lingular  knowledge ,   not  in 
 Poetry  alone,  but  in  Mufick  alfo,  judged  them  both  to  be  things  moft  necefTary  for 
 the  Houfe  of  God,  left  behinde  him  to  that  purpofe,  a  numbej  of  divinely  indited 
 Poems,  and  was  farther  the  Author  of  adding  unto  Poetry!,  melody  in  publick  Prayer,  • 
 melody  both  Vocal  and  Inftrumental  for  the  railing  up  of  Mens  hearts,  -and  the 
 fweetningof  their  affections  towards  God.     In  which  confiderations,  the  Church  of 
 Chrift  doth  likewife  at  this  prefent  day,  retain  it  as  an  ornament  to  Gods  fervice , 
 and  an  help  to  our  own  devotion.     They  which,  under  pretence  of  the  Law  Cere- 
 monial abrogated  require  the  abrogation  of  Inftrumental  Mufick  ,  approving  never- 
 thelefs  the  ufe  of  Vocal  melody  to  remain,    muft  lliew  fome  reafon  wherefore  the 
 one  fhould  bethought  a  Legal  Ceremony,  and  not  the  other.     In  Church  Mufick 
 curiofityand  oftentation  of  Art,  wanton,  or  light,  or  uniuitable  harmony,  fuch  as 
 onely  pleafeth  the  ear,  and  doth  not  naturally  ferve  to  the  very  kinde  and  degree  of 
 thofe  impieflions  which  the  matter  that  goeth  withit,  leaveth,  oris  apt  to  leave  in 
 mens  mindes,  doth  rather  blemifh  and  difgrace  that  we  do,  then  adde  either  beauty 
 or  furtherance  unto  it.     On  the  other  fide,  thefe  faults  prevented,  the  force  and  effi- 
 cacy of  the  thing  it  felf,  when  it  drowneth  not  utterly,  but  fitly  fuitech  with  matter 
 
 altogether 
 
Ecclefiaslical  ^Polity,  ig^ 
 
 altogether  founding  tothepraifeof  God,  is  in  truth  moft  admirable,  and  doth  much 
 edrffe,  if  not  the  Underftanding,  becaufe  it  teacheth  not  -,   yet  furely  the  Affedtion, 
 becaufe  therein  itworketh  much.     They  rauft  have  hearts  very  dry  and  tough,  from 
 whom  the  melody  of  pfalms  doth  not  fometime  draw  that  wherein  a  minde  religioufly 
 affeded  delighteth.     Be  it  as  Rabanut  Maurus  obferveth,  that  atthefirlt  the  Church 
 in  this  exercife  was  more  fimple  and  plain  then  we  are  -,    that  their  finging  was  little 
 more  then  onely  a  melodious  kinde  of  pronounciation  r,   that  the  cuftom  which  we 
 now  ufe,  was  not  inftitutedfo  much  lor  their  caufe  which  are  Spiritual,  as  to  the  end 
 that  into  grofler  and  heavier  mindes,  whom  bare  words  do  not  eafily  move,  the  fweet- 
 nefs  of  melody  might  make  fome  entrance  for  good  things.     St.  Bafil  himfelf  ac- 
 knowledging as  much ,  did  not  think  that  fromfuch  inventions,  the  leaft  jot  of  efti- 
 mation  and  credit  thereby  fhould  be  derogated  :    *  For  (faith  he)  whereas  the  Holy  *  'e^,^  „<j 
 Spirit  faw,  that  Mankinde  is  unto  Vertue  hardly  drawn,  and  that  Right eonfneft  is  the  left '  1/=^™  ™£>« 
 accounted  of,  by  reason  of  theponenef  of  our  affections  to  that  which  delighteth  •,  it  f  leafed  "  *£*  f^ 
 the  Wifdom  of  the  fame  Sprit  to  borrow  from  melody  that  pleafure ,  which  mingled  with  sWv  j)  y.t@- 
 Heavenly  Myfieries ,  caufeth  the  fmoothnefs  and  foftnefs  of  that  which  toncheth  the  ear,  ^  *'f3?fW  5 
 to  convey,  as  it  were,  byflealth  thetreafure  of  good  things  into  mans  minde.     To  this  fur-  ^i^Wps- 
 fofe  were  thofe  harmonious  tunes  of  Pf alms  devifed  for  us  ,  that  they  which  are  either  in  afc  «  «s*'» 
 years  but  young,  or  touching  perfection  of  Vertue,  as  yet  not  grown  to  ripenefs ,  might,  %K  *****" 
 when  they  think  they  fmg,  learn.     O  the  wife  conceit  of  that  Heavenly  Teacher,  which  a  OT.f~;  tb& 
 hath  by  his  skill  found' out  a  way,  that  doin?  thofe  things  wherein  we  delight,  we  may  alfo  f  (**■*>  J'*t 
 learn  that  whereby  we  pop  I  jiyfMa,v  \y- 
 
 tti  'Sfisb.Vei  Hi  Af'w  "?  ttV.CM,-  Ts  In,  t?j"  Au^/ai'  a $W(U>v  hOM  bav'ovmt  -&3-of(£d(ttSa.  At*.  tS",  to.  ivafuovia  ivMra  a«AH 
 ffi  -kcK/Miv  tifuv  cntvsvotlj),  "not  h  <&cuj\t  <r  vthnucLV  n  >y  oKus  It  viA&t  To  nJ©-  t&S  «fyJ  Jbic«;'  fuha^Hoi,  tm  3  <tMi&f'* 
 rat  •i-jy tt4  &t5WlAo4#^*  a  t  ffvtpTt;  innvo'ix;  <ri  S'lJkvKcito,  euS  n  a.Aiv  xuas  ly  to.  AvcrmAn  {btv$*htv  v.»%ai>c<>t*zv*' 
 Bafil.  in  Pfal. 
 
 3  p.   And  if  the  Prophet  David  did  think  that  the  very  meeting  of  men  together,  fl-^pfaim 
 and  their  accompanying  one  another  to  the  Houfe  of  God ,  fhould  make  the  Bond  and  other 
 of  their  Loveinfoluble,  and  tie  them  in  a  League  of  inviolable  Amity,  Pfal.  54. 14.  pans°^°m" 
 How  much  more  may  we  judge  it  reafonable  to  hope,  that  the  like  effects  may  grow  wherein  the' 
 in  each  of  the  people  towards  other,  in  them  all  towards  their  Paftor,  and  in  their  Pe°p'e  ani 
 Paftor  towards  every  of  them  ;  between  whom  there  daily  and  interchangeably  pafs  {™v  "^ 
 in  the  hearing  of  God  himfelf,  and  in  the  prefence  of  his  holy  Angels,  fo  many  hea-  another  by 
 venly  Acclamations,  Exultations,   Provocations,    Petitions,  Songs  of  Comfort,  ^"lf^/n°grof 
 Pfalms  of  Praife  and  Thankfgiving  -?    in  till  which  particulars ,   as  when  the  Paftor  pfalms  by 
 maketh  their  futes,  and  they  With  one  voice  teftifie  a  general  afient  thereunto-,  or  ^°urf^  a.n'| 
 when  he  joyfully  beginneth,    and  they  with  like  alacrity  follow,  dividing  between  Jichou'gh  it  be 
 them  the  fentences  wherewith  they  ftrive,  which  fhall  molt,  fhew  his  own,  and  ftir  up  very  ancienr, 
 others  zeal,  to  the  glory  of  that  God,  whofe  name  they  magnifie  -7  orwhenhepro-  comment 
 pofeth  unto  God  their  neceflities ,  and  they  their  own  requefts  for  relief  in  every  of  bie  5  and  fo 
 them  5  or  when  he  lifteth  up  his  voice  like  a  Trumpet,  to  proclaim  unto  them  the  m^ch  th= 
 Laws  of  God,  they  adjoyning,  though  not  as  ifrael  did,  byway  of  generality  achear-  (f^td,  for 
 ful  promife,  a  All  that  the  Lord  hath  commanded ,  we  will  do  ;  yet  that  which  God  that  the  Devil 
 doth  no  lefs  approve,  that  which  favoreth  more  of  meeknefs,  that  which  teftifieth  ab0lutg°"cget 
 rather  a  feeling  knowledge  of  our  common  imbecillity,   unto  the  feveral  Branches  it  fo  greac 
 thereof,  feveral  lowly  and  humble  requefts  for  Grace  at  the  merciful  Hands  of  God,  ^'i^b^de- 
 to  perform  the  thing  which  is  commanded  «    or  when  they  wifh  reciprocally  each  5*fagfc  from 
 others  ghoftly  happinefs^  or  when  he  by  exhortation  raifeth  them  up,  and  they  by  h""''^  time, 
 proteftation  of  their  readinefs  declare,  he  fpeaketh  not  in  vain  unto  them.     Thefe  ma'ikfnagtrhVn 
 interlocutory  forms  of  fpeech,  what  are  they  elfe,  but  moft  efFedtual,partly  teftifications,  world  be- 
 and  partly  inflammations  of  all  Piety  t   When,  and  how  this  cuftom  of  finging  by  l™e< )"0^n 
 courfe,  came  up  in  the  Church,  it  is  not  certainly  known,     b  Socrates  maketh  Igna-  Hea^n,  and 
 tifis,  theBifhopof  Antioch,  in  Syria,  the  firft  beginner  thereof,  even  under  theApo-  ''IJI^"- 
 
 heard  to  fing 
 after  this forr.     Which  as  it  is  ameer  Fable,  foisit  confuted  by  Hiftoriographers,  whereof  fome  afcribe  the  beginning  of 
 this  to  Damafut,  fome  other  unto  Flavians  and  Diodorw.    T.C.  lib.  1.  p.  203.       a  Exod.  19.  8.    8:24.3.     Dett.  5.  tj. 
 fc  2*,  17.    jofti.  24.16.     b  Socrat.  Hifl.  Ecclef.  lib.6.  cap.  8. 
 
 Ee  a  Jftles 
 
igtf  The  Fifth  "Bool^  of 
 
 a  Theod.nh.  ftles  themfelves.  But  againft  Socrates  they  fet  the  authority  of  *  Tbeedoret ,  who 
 2.  cap.  24.  draweth  the  original  of  it  from  Antioch,  as  Socrates  doth  ;  howbeit  afcribing  the  in- 
 vention to  others,  Flavian  and  Diodore,  men  which  conftantly  flood  in  defence  of  the 
 Apoftolick  Faith ,  againft  the  Bifhop  of  that  Church ,  Leontius ,  a  favorer  of  the 
 b  Plat,  in  ?ira  Allans.  Againft  both  Socrates  and  Theodoret ,  b  Platina  is  brought  as  a  witnefs,  to 
 Damafi.  teftifie  that  Bama[us,  Bifhop  of  Rome ,  began  it  in  his  time.  Of  the  Latine  Church, 
 pkrunque"  it  may  be  true  which  Platina  faith.  And  therefore,  the  eldeft  of  that  Church  which 
 comparer  maketh  any  mention  thereof,  is  St.  Ambrose c,  Bifhop  of  Milan,  at  the  fame  time 
 prfmoiligr1"*  vvnen  Damafus  was  of  Rome.  Amongft  the  Grecians,  St.  Bafil il  having  brought  it 
 dientis  populi  into  his  Church  before  they  of  Neoc&farea  ufed  it,  Sabellius  the  Heretick,  and  Mar- 
 ag™[ne..  toris  cellm ,  took  occafion  thereat ,  to  incenfe  the  Churches  againft  him ,  as  being  an 
 das'vomitT  Authorof  new  devices  in  the  Service  of  God.  Whereupon,  to  avoid  the  opinion  of 
 deindeinor*  Novelty  and  Singularity,  he  alledgeth  for  that  which  hehimfelf  did,  the  example  of 
 p°ebVtanU-S  tne  Churches  o£  Egypt,  Lybia,  Thebes,  Palefiina,  Tharabians,  Phoenicians,  Syrians, 
 quam  unrtis  Mefopotamians ,  and,  in  a  manner,  all  that  reverenced  the  cuftom  of  finging  Pfalms 
 reflucntibus  together,  if  the  Syrians  had  it  then  before  Bafil ,  Antioch  the  Mother  Church  of 
 refponf^riis  thofe  parts,  muft  needs  have  ufed  it  before  Bafil,  and  confequently  before  Damafius. 
 pfaimorun, ,  f]ie  queftion is  then,  how  long  before,  and  whether  fo  long,  that  Ignatius,  or  as 
 "uncr'um'viri  ancient  as  Ignatius^  may  be  probably  thought  the  firft  Inventors.  Ignatius  in  Tra- 
 ginum,parvu-  jans  days  fuffered  Martyrdom.  And  of  the  Churches  in  Pontm  and  Bithynia,  to 
 lorumconfo-   <j-ra;an  the  Emperor,  his  own  Vicegerent,  there  affirmeth  e,  That  the  onely  crime, 
 
 nus  undarum  .      {  r    .    r  _.  r   ,°  ,  3       .      ,  ,■>.-? 
 
 fragor  refui.  he  knew  of  them,  was,  They  uled  to  meet  together  at  a  certain  day,  and  topraife 
 rar.  Hexam.  Chrift  with  Hymns  as  a  God,  Secum  invicem,  one  to  another  amongft  themfelves. 
 dB^Epift.  Which  for  any  thing  we  know  to  the  contrary,  might  be  the  felf-fame  form  which 
 <??  "  Philo  $ud<tus  expreffeth  ,   declaring  how  the  Effens  were  accuftomed  with  Hymns 
 
 FP!n'v^und'  anc^  P^ms  to  nonor  God,  fometime  all  exalting  their  voices  together  in  one,  and 
 cp-91*  fometime  one  part  anfwering  another,  wherein,  as  he  thought,  they  fwerved  not 
 ixed  is.  1,  much  from  the  pattern  of  Mofes  and  Miriam.  Whether  Ignatius  did  at  any  time 
 *'•  hear  the  Angels  praifing  God  after  that  fort,  or  no,  what  matter  is  it?  If  Ignatius 
 
 ifai.  <5. 3.        did  not,  yet  one  which  muft  be  with  us  of  greater  Authority  did.     1  [aw  the  Lord 
 (faith  the  Prophet  ifaiah)  on  an  high  Throne,  the  Seraphims-  flood  upon  it,  one  cryed 
 to  another,  faying,  Holy,  holy,  holy,  Lord  God  o[  Hofls,  the  whole  world  is  full  of  his 
 glory.     But  whofoever  were  the  Author,  whatfoever  the  Time,  whencefoever  the  Ex- 
 ample of  beginning  this  Cuftom  in  the  Church  of  Chrift;    fith  we  are  wont  to 
 fufpeft  things  onely  before  tryal,  and  afterwards  either  to  approve  them  as  good,  or 
 if  we  finde  them  evil,  accordingly  to  judge  of  them  5  their  counfel  muft  needs  feem 
 very  unfeafonable,  who.advife  men  now  to  fufpecl  that  wherewith  the  World  hath 
 had ,   by  their  own  account ,    Twelve  hundred  years  acquaintance ,    and  upwards  , 
 enough  to  take  away  fufpition  and  jealoufie. '   Men  know  by  this  timej  if  ever  they 
 will  know,   whether  it  be  good  or  evil  which  hath  been  folong  retained.     As  for 
 the  Devil,  which  way  it  fhould  greatly  benefit  him  to  have  this  manner  of  finging 
 Pfalms  accounted  an  invention  of  Ignatius,  or  an  imitation  of  the  Angels  of  Heaven, 
 wedonotwellunderftand.     But  we  very  well  fee  in  them  who  thus  plead,  a  wonder- 
 ful celerity  of  difcourfe.    For  perceiving  at  the  firft,  but  onely  fome  caufe  of  fufpiti- 
 on and  fear,  left  it  fhould  be  evil,  they  are  prefently  in  one  and  the  felf-fame  breath 
 *  Erom         refolved,  *  That  what  beginning  [oever  it  had,  there  is  no  po[sibility  it  fhould  be  good, 
 whence  fo-    The  Potent  Arguments  which  did  thus  fuddenly  break  in  upon  them,  and  overcome 
 [cTannoTb1*  tnemi  are  5  Firft,  That  it  is  not  unlawful  for  the  People,  all  joyntly  topraife  God  in 
 good,confider-  finging  of  Pfalms.     Secondly,  That  they  are  not  any  where  forbidden  by  the  Law 
 ing,that  when  of  God,  to  fing  every  Verfeof  the  whole  Pfalm,  both  with  heart  and  voice,  quite  and 
 that  JET1,  clean  throughout.     Thirdly ,    That  it  cannot  be  underftood  what  is  fung  after  our 
 people  may     manner.     Of  which  three,  for  as  much  as  lawfulnefs  to  fing  one  way,  proveth  not 
 [tTs'^finemg  anotnei"  way  inconvenient  •,  the  former  two,  are  true  Allegations,  but  they  lack  ftrength 
 
 of  Pfalms) 
 
 then  tin's  ought  not  to  be  retrained  unto  a  few;  and  where  it  is  lawful,  both  with  heart  and  voice,  to  fing  the  whole  Pfalm  ; 
 there  it  is  not  meet,  that  they  fhould  fing  but  the  one  half  with  their  heart  and  voice,  and  the  other  with  their  heart  onely. 
 For  where  they  mayi  both  with  heart  and  voice  fing,  there 'the  heart  is  not  enough.  Therefore  befides  the  incommodiry 
 which  cometh  this  way,  in  that  being  toffed  after  this  tort ,  men  cannot  underfland  what  is  fung,  thofe  other  two  inconveni- 
 ences come  of  this  form  of  finging,  and  therefore  iti»  banifhed  in  all  Reformed  Churches.  T.  C.  lib.  i.p.  203. 
 
 to 
 
Ecclejiaslical  'Polity.  i%j 
 
 to  accomplish  their  defire  •,  the  third  To  ftrong,  that  it  might  perfwade,  if  the  truth 
 thereof  were  not  doubtful.  And  fhall  this  inforce  us  to  banifb  a  thing  which  all  Chri- 
 ftian  Churches  in  the  World  have  received  5  a  thing  which  fo  many  ages  have  held  5 
 a  thing  which  the  moft  approved  Councils  and  Laws  have  fo  oftentimes  ratified  ;  a 
 thing  which  was  never  found  to  have  any  inconvenience  in  it  5  a  thing  which  always  here- 
 tofore the  beftMen,  and  wifeft  Governors  of  Gods  people,  did  think  they  could  never 
 commend  enough  -,  a  thing  which  as  Bafil  was  perfwaded,  did  both  ftrengthen  the 
 Meditation  of  thofe  holy  Words  which  were  uttered  in  that  fort,  and  ferve  alfo  to 
 make  attentive,  and  to  raife  up  the  hearts  of  men  -7  a  thing  whereunto  Gods  people  of 
 old,  did  refort  with  hope  and  thirft,  that  thereby,  efpecially  their  Souls,  might  be  edi- 
 fied ;  a  thing  which  filleth  the  minde  with  comfort  and  heavenly  delight,  ftirreth  up 
 flagrant  defires  and  affe&ions  correfpondent  unto  that  which  the  words  contain,  allay- 
 eth  all  kinde  of  bafe  and  earthly  Cogitations,  banifheth  and  driveth  away  thofe  evil 
 fecret  fuggeftions  which  our  invifible  Enemy  is  always  apt  to  minifter,  watereth  the 
 heart  to  the  end  it  may  fru&ifie,  maketh  the  vertuous,  in  trouble,  full  of  magnanimity 
 and  courage,  ferveth  as  a  moft  approved  remedy  againft  all  doleful  and  heavy  accidents 
 which  befal  men  in  this  prefent  life.  To  conclude,  So  fitly  accordeth  with  the  Apo- 
 ftles  own  Exhortation,  Speak  to  your  [elves  in  Pfalms  and  Hymns,  and  Spiritual  Songs,  Ephef.$.  19. 
 making  melody ,  and  finging  to  the  Lord  in  your  hearts  •,  that  finely.,  there  is  more  caufe 
 to  fear,  left  the  want  thereof  be  a  maim,  then  the  ufe  a  blemifti  to  the  Service  of 
 God.  It  is  not  our  meaning ,  that  what  we  attribute  unto  the  Pfalms ,  fhould  be 
 thought  to  depend  altogether  on  that  onely  form  of  finging  or  reading  them  by  courfe, 
 as  with  us  the  manner  is  5  but  the  end  of  our  fpeech  is  to  fhew,  That  becaufe  the  Fa- 
 thers of  the  Church,  with  whom  the  felf-fame  cuftom  was  fo  many  ages  ago  in  ufe, 
 have  uttered  all  thefe  things  concerning  the  fruit  which  the  Church  of  God  did 
 then  reap,  obferving  that  and  no  other  form,  it  may  be  juftly  avouched,  that  we  our 
 felves  retaining  it ,  and  befides  it  alfo  the  other  more  newly  and  not  unfruitfully  de- 
 vifed,  do  neither  want  that  good  which  the  latter  invention  can  afford,  nor  lofeany 
 thing  of  that ,  for  which  the  Ancients  fo  oft  and  fo  highly  commend  the  former. 
 Let  Novelty  therefore  in  this  give  over  endlefs  contradictions,  and  let  ancient  cuftom 
 prevail. 
 
 40.    We  have  already  given  caufe  fufficient  for  the  great  conveniency,  and  ufe  of  magnificat, 
 of  reading  the  Pfalms  oftner  then  other  Scriptures.     Of  reading  or  finging  likewife  Be^dlaHS}- 
 Magnificat,  BenediBus,  and  Nunc  dimittk,  oftner  then  the  reft  of  the  Pfalms ,  the  mink. 
 caufes  are  no  whit  lefs  reafonable^  fo  that  if  the  one  may  very  well  monethly,  the  Thefe  Think/- 
 other  may  as  well  even  daily  be  iterated.     They  are  Songs  which  concern  us  fo  sivin§s  werc 
 much  more  then  the  Songs  of  David ,    as  the  Gofpel  toucheth  us  more  then  the  Law,  fonofccS 
 the  New  Teftament  then  the  Old.     And  if  the  Pfalms  for  the  excellency  of  their  particular  be- 
 ufe,  deferve  to  be  oftner  repeated  then  they  are,  but  that  the  multitude  of  them  per-  IKfit''  andakr^ 
 
 ■        1  r  ■  ■  »■,»!         i-  -     ?     •    •    -n    f    /-    ~       -r*  ...        f         no  mere  to  be 
 
 mitteth  not  any  oftner  repetition ,  What  diiorder  is  it  if  thefe  tew  Evangelical  Hymns  ufcd  for  ordi- 
 which  are  in  no  refpeel:  lefs  worthy ,  and  may  be  by  reafon  of  their  paucity  imprinted  "al  "J  jjjW"* 
 with  much  more  eafe  in  all  mens  memories,  be  for  that  caufe  every  day  rehearfed  '.  In  ^Tril.  ^i™' 
 our  own  behalf  it  is  convenient  and  orderly  enough,  that  both  they  and  we  make  that  both,  for 
 day  by  day  Prayers  and  Supplications  the  very  fame  •  why  not  as  fit  and  convenient  $*  "{^be- 
 to  magnifie  the  Name  of  God  day  by  day  with  certain  the  very  felf-fame  Pfalms  of  fore  aiiedged 
 Praife  and  Thankfgiving  i  Either  let  them  not  allow  the  one,  or  elfe  ceafe  to  reprove  pfthePfafinj, 
 the  other.     For  the  Ancient  received  ufe  of  intermingling  Hymns  and  Pfalms  with  vVniein  to" 
 Divine  Readings,  enough  hath  been  written.     And  if  any  may  fitly  ferve  unto  that  p*^  ordma- 
 purpofe,  how  fhould  it  better  have  beendevifed,  then  that  a  competent  number  J^'ivc'. 
 of  the  Old  being  firft  read  ,    thefe  of  the  New  fhould  fucceed  in  the  place  where  lib.3.'P.  208, 
 now  they  are  fet?  In  which  place  notwithftanding,  there  is  joyned  with  Beneditfus, 
 the  Hundredth  Pfalm  •,  with  Magnificat,  the  Ninety  eighth,  the  Sixty  feventh  with 
 Nunc  dimittis  y  and  in  every  of  them,  the  choice  left  free  for  the  Minifter  to  ufe 
 indifferently  the  one,  or  the  other.    Seeing  therefore  they  pretend  no  quarrel  at  other 
 Pfalms,  which  are  in  like  manner  appointed  alfo  to  be  daily  read,  why  do  thefe  fo 
 much  offend  and  difpleafe  their  tafte  <  They  are  the  firft  Gratulations  wherewith  our 
 Lord  and  Saviour  was  joyfully  received  at  his  entrance  into  the  World,  by  fuch 
 as  in  their  Hearts ,   Arms ,   and  very  Bowels  embraced  Him  5   -being  Prophetical 
 
 difcoveries 
 
gS  The  Fifth  <Boo{  of 
 
 difcoveries  of  Chrift  already  prefent,  whofe  future  coming,  the  other  pfalms  did  but 
 fore-fianifie  5  they  are  againft  the  obftinate  incredulity  of  the  Jews,  the  moft  luculent 
 teftimonies  that  Chriftian  Religion  hath  ;  yea,  the  onelyfacred  Hymns  they  are,  that 
 Chriftianity  hath  peculiar  unto  it  felf  $  the  other  being  Songs  too,  of  praife  and 
 thankfnving  but  Songs  wherewith  as  we  ferve  God,  fo  the  Jew  likewife.  And  where- 
 as they  tell  us,  Thefe  Songs  were  fit  for  that  purpofe,  when  Simeon  and  Zachary,  and 
 the  Bleffed  Vir°in  uttered  them,  but  cannot  fo  be  to  us  which  have  not  received  like 
 benefit  t,  Should  they  not  remember  how  exprefly  Hezekiah,  amongft  many  other 
 sChro.ipso.  „00j  things,  is  commended  for  this  alfo,  That  the  praifes  of  God  were  through  his 
 appointment  daily  fet  forth,  by  ufing  in  publick  Divine  Service,  the  Songs  of  Da- 
 vid and  jfaph  unto  that  very  end  sf  Either  there  wanted  wife  men  to  give  Hezekiah 
 advice,  and  to  inform  him  of  that,  which  in  his  cafe  was  as  true,  as  it  is  in  ours,  name- 
 ly that  without  fome  inconvenience  anddiforder,  he  could  not  appoint  thofe  Pfalms 
 to' be  ufed  as  ordinary  Prayers,  feeing  that  although  they  were  Songs  of  Thanks- 
 giving ,  fuch  as  David  and  .Afafh  had  fpecial  occafion  to  ufe,  yet  not  fo  the  whole 
 Church  and  People  afterwards ,  whom  like  occafions  did  not  befal;  or  elfe  Hezekiah 
 was  perfwaded  as  we  are,  that  the  praifes  of  God  in  the  mouths  of  his  Saints,  are  not 
 fo  reftrained  to  their  own  particular ,  but  that  others  may  both  conveniently  and 
 fruitfully  ufe  them  -y  firft ,  becaufe  the  Myftical  Communion  of  all  faithful  men  is 
 fuch  as  maketh  every  one  to  be  interefled  in  thofe  precious  BleiTings,  which  any  one 
 of  them  receiveth  at  Gods  hands  :  Secondly,  becaufe  when  any  thing  is  fpoken  to 
 extol  the  goodnefs  of  God,  whofe  mercy  endureth  for  ever,  albeit  the  very  particular 
 occafion  whereupon  it  nfeth,  do  come  no  more  -,  yet,  the  Fountain  continuing  the 
 fame  and  yielding  other  new  effects  which  are  but  onely  in  fome  fort  proportionable, 
 a  fmall  refemblance  between  the  benefits,  which  we  and  others  have  received,  may 
 ferve  to  make  the  fame  words  of  praife  and  thankfgiving  fit,  though  not  equally  in  all 
 circumftances  fit  for  both-,  a  clear  demonftration  whereof,  we  have  in  all  the  Ancient 
 Fathers  Commentaries  and  Meditations  upon  the  Pfalms.  Laftofall,  becaufe  even 
 when  there  is  not  as  much  as  the  fhew  of  any  refemblance,  neverthelefs  by  often  ufing 
 their  words  in  fuch  manner ,  our  mindes  are  daily  more  and  more  enured  with  their 
 
 affections. 
 ofthcLc-  4_I#  The  Publick  Eftate  of  the  Church  of  God  amongft  the  Jews,  hath  had  many 
 
 tany.  rare  ancj  extraordinary  Occurrents,  which  alfo  were  occafions  of  fundry  d  open  So- 
 
 «  we  pray  for  Unities  and  Offices,  whereby  the  people  did  with  general  confent  make  fhew  of  cor- 
 die  avoiding  refpondent  affection  towards  God.  The  like  duties  appear  ufual  in  the  antient  Church  of 
 of  thofe  dan-  chrift,  by  that  which  b  Tertullian  fyeakethof  Chriftian  Women  themfelves  matching 
 frf  nothing  with  Infidels.  She  cannot  content  the  Lord  with  performance  of  his  difcipline,  that  hath  at 
 near  us ;  as  her  fide  a  Fafjfal,  whom  Satan  hath  made  his  vice  agent  to  crop  whatfoever  the  faithful fhoul-d 
 ningand1"  ^o.  if her  pre  fence  he  required  at  the  time  of  jiation  or  (landing  Prayer,  he  chargeth  her 
 ttmndrirg  m  at  no  time,  hut  that  to  be  with  him  in  his  baths;  if  a  facing  day  come,  he  hath  on  that  day 
 the  mi  ifl  of  a  yanquet  t0  make;  if  there  becaufe  for  the  Church  to  go  forth  infolemnProcefsionx  his 
 Sto"mI  'and"  whole  family  have  fuch  bufnefs  come  upon  them,  that  no  one  can  he  flared.  Thefe  Pro- 
 Tempeft ,  ceffions,  as  it  feemeth,  were  firft  begun  for  the  interring  of  holy  Martyrs,  and  the  vifit- 
 w«*ihu  ing  ot  tn°fe  Places  wnere  tnev  were  int°raDed.  Which  thing,  the  name  it  felf  applied 
 moft  fair,  and  by  <=  Heathens,  unto  the  office  of  Exequies,  and  partly  the  fpeechesof  fome  of  the 
 cai'm  a\tmisft  Ancients  delivered  concerning  q  Chriftian  Proceffions,  partly  alfo  the  very  drofs  which 
 
 true,  That  up- 
 on feme  urgent  Calamity,  a  Prayer  may,  and  ought  to  be  framed,  which  may  beg,  either  the  commodity,  for  want  where- 
 of the  Church  is  in  diflrefs,  or  the  turning  away  of  that  mifchief,  which  either  approacheth,  or  is  already  upon  it .  But 
 to  make  thofe  Prayers  which  are  for  the  prefent  time  and  danger,  ordinary  and  daily  Prayers;  I  cannot  hit herto  fee  any, 
 either  Scripture,  or  example  of  the  Primitive  Church.  And  here,  for  the  fimplesfake,  I  will  letdown  after  what  fort  this 
 abufe  crept  into  the  Church,  There  was  one  Mamercut,  Bifhop  of  Vienna,  which  in  the  time  of  great  Earth-quakes,  which 
 were  in  France,  inftitutcd  certain  Supplications,  which  the  Grecians  (and  weof  themj  call  the  Letanyy  which  concerned 
 that  matter  :  There  is  no  doubt,  but  as  other  difcommodities  tofe  in  other  Countries,  they  likewife  had  Prayers  accord- 
 ingly. 'Now  Pope  Gregory  either  made  himfelf,  or  gathered  the  Supplications  that  were  made  againft  the  Calamities  of 
 every  Country,  and  made  of  them  a  great  Letany  or  Supplication,  as  Platina  calleth  ir,  and  gave  it  to  be  ufed  in  all 
 Churches:  Which  thing  albeit,  all  Churches  might  do  for  the  time,  inrefpeftof  the  cafe  of  the  Calamity  which  the 
 t  hurches  fuffered  »  yet  there  is  no  caufe,  why  it  fhould  be  perpetual,  that  was  ordained  but  for  a  time  j  and  why  all  Lands 
 ffi  >uld  pray  to  be  delivered  from  the  incommodiries  that  fome  Land  hath  been  troubled  with.  T.  C.  lib  l.pag.12,7.  a  Exod. 
 1520.  Wifd.  10.  20.  2  5am.6.  2.  iChron.  13.  ?.  2  Chron.20.  3.  Joel  2.  15.  b  Tertul.  lib.2.  ad  Uxor.  c  Terent. 
 •Andr,  d  Hier.  Epift  22.  ad  Em/?.  Martyres  tibi quaerantur  incubculo  tuo.  Nunquam  caufa  deeric  procedendi,  fi  temper 
 quando  rfecefle  eft,  progrcfliira  f  s. 
 
 Superftition 
 
Ecclefeattical  ^Polity,  ,  g  g 
 
 3  Socrat.lib.6. 
 
 Superftition  thereunto  added,  I  mean,  the  Cuftom  of  Invocating  Saints  in  Proceffions 
 heretofore  ufual,  do  ftrongly  insinuate.     And  as  things  invented  to  one  purpofe    are 
 byufe  eafily  converted  to  more  a,  it  grew,  That  Supplications,  with  this  folerr.nity 
 for  the  appeafing  of  Gods  wrath,  and  the  averting  of  publick  evils,  were  of  the  Greek  cffa 
 Church  termed  -Litanies,  Rogations  of  the  Latineb.     To  the  people  of  Vienna  (Ma-  ll'>-8  caM 
 menus  being  their  Bifliop  above  450  years  after  Chrift)  there befel  many  things,  the  HJjf'  h\l6' 
 fuddennefs  and  ftrangenefs  whereof,  fo  amazed  the  hearts  of  all  men,  that  the  'city  "P^o  Novel' 
 they  began  to  forfake  as  a  place  which  Heaven  did  threaten  with  imminent  mine.     It  ?/'  5J- 
 befeemed  not  the  perfon  of  fo  grave  a  Prelate  to  be  either  utterly  without  counfel,  as  H>  m<*$?' 
 the  reft  were,  or  in  a  common  perplexity  to  fhewhimfelf  alone  fecure.     Wherefore  Iibl4.«t»)  ?• 
 as  many  as  remained,  he  earneftly  exhorteth  to  prevent  portended  calamities,  ufing  S^''"2*** 
 thofevertuous  and  holy  means,  wherewith  others  in  like  cafe  have  prevailed  with  God. 
 To  which  purpofe,  he perfecleth  the  Rogations  ox  Litanies  before  in ufe,  .and  addetli 
 unto  them  that  which  the  prefent  neceffity  required.     Their  good  fuccefs  moved 
 Sidoniu*  ,  Bifliop  of  Averna,    to  ufe  the  fame  fo-corre£ted  Rogations  at  fuch  time  siion  Iib7. 
 as  he  and  his  people  were  after  afflicted  with  Famine,  and  befieged  with  potent  Ad-  t^"f}•,• 
 verfaries.     For  till  the  empty  name  of  the  Empire  came  to  be  fetled  in  Charles  the 
 Great,  the  fall  of  the  Romans  huge  Dominion  concurring  with  other  univerfal  evils 
 caufed  thofe  times  to  be  days  of  much  affliction  and  trouble  throughout  the  World. 
 So  that  Rogations  ox  Litanies  were  then  the  very  ftrength,  ftay,  and  comfort  of  Gods 
 Church.     Whereupon  in  the  year  Five  hundred  and  fix,  it  was  by  the  Council  of  . ,[, 
 
 Aurelia  decreed ,  That  the  whole  Church  mould  beftow  yearly  at  the  Feuftof  Pente-  Concii.  torn0 
 coft,  three  days  in  that  kinde  of  Proceffionary  fervice.     About  half  an  hundred  years  2.  pag.5  1 3. '' 
 after,  to  the  end,  that  the  Latine  Churches,  which  all  obferved  this  Cuftom ,   mi°ht 
 not  vary  in  the  order  and  form  of  thofe  great  Litanies  which  were  fo  folemnly  every 
 where  ejiercifed-,  it  was  thought  convenient  by  Gregory  theFirft,  and  the  beft  of  that 
 name,  to  draw  the  flower  of  them  all  into  one.     But  this  iron  began  at  length  to  »ather 
 raft-,  which  thing  the  Synod  of  Colen  faw,  and  inpartredreft  within  that  Province, 
 neither  denying  the neceflary  ufe  for  which  fuch  Litanies  ferve,  wherein  Gods  clemency  ConciI  rom 
 and  mercy  is  defired  by  publick  fuit,  to  the  end,  that  Plagues,  Deftru&ions,   Caia-  s./SnoTs™^. 
 mities,  Famines,  Wars,  and  all  other  the  like  adverfities,  which  for  our  manifold 
 fins  we  have  always  caufe  to  fear ,    may  be  turned  away  from  us  and  prevented 
 through  his  Grace  •,  nor  yet  diflembling  the  great  abufe  whereunto  as  fundi y  other 
 things,  fo  this  had  grown  by  mens  improbity  and  malice  5    to  whom,  that  which  was 
 devifed  for  the  appeafing  of  Gods  difpleafure  ,    gave  opportunity  of  committing 
 things  which  juftly  kindled  his  wrath.  For  remedy  whereof  it  was  then  thought  better, 
 that  thefe  and  all  other  Supplications  or  Proceffions  fhould  be  no  where  ufed  ,    but 
 onely  within  the  Walls  of  the  Houfe  of  God ,  the  place  fanctified  unto  Prayer.    And 
 by  us  not  onely  fuch  inconveniences  being  remedied,  but  alfo  whatfoever  was  other- 
 wife  amifs  in  form  or  matter ,    it  now  remaineth  a  work ,    the  abfolute  perfection 
 whereof  upbraideth  with  Error,  orfomewhat  worfe,  them  whom  in  all  parts  it  doth 
 not  fatisfie.     As  therefore  Litanies  have  been  of  longer  continuance  then  that  we 
 fhould  make  either  Gregory  or  Mamtrctts  the  Author  of  them  5   fo  they  are  of  more 
 permanent  ufe,  then  that  now  the  Church  fhould  think  it  needeth  them  not.  .  What 
 dangers  at  any  time  are  imminent,  what  evils  hang  over  our  heads,  God  doth  know, 
 and  not  we.     Wefinde  by  daily  experience,  that  thofe  calamities  may  be  neareftat 
 hand,  readieft  to  break  in  fuddenly  upon  us,  which  we  in  regard  of  rimes  or  circum- 
 ftances,  may  imagine  to  befartheftofT.     Or  if  they  do  not  indeed  approach,  yet  fuch 
 miferies  as  being  prefent ,  all  men  are  apt  to  bewail  with  tears,  the  wife  by  their  Pray- 
 ers fhould  rather  prevent.     Finally,  if  we  for  our  felves  had  a  priviledge  of  immunity, 
 doth  not  true  Chriftian  Charity  require,    that  whatfoever  any  part  of  the  World, 
 yea,  any  one  of  all  our  Brethren  elfwhere,  doth  either  fuffer  or  fear,  the  fame  we  ac- 
 count as  our  own  burthren  i    What  one  Petition  is  there  found  in  the  whole  Litany, 
 whereof  we  fhall  ever  be  able  at  any  time  to  fay,  That  no  man  living  needeth  the 
 grace  or  benefit  therein  craved  at  Gods  hands  i  I  am  not  able  toexprefs  how  much 
 it  doth  grieve  me,  that  things  of  Principal  Excellency,    fhould  be  thus  bitten  at, 
 by  men  whom  God  hath  endued  with  graces,  both  of  Wit  and  Learning  for  better 
 purpofes, 
 
 42,  We 
 
!po  The  Fifth  (Boo{  of 
 
 of  AibartafiHt  42.  We  have  from  the  Apoftles  of  our  Lord  Jefus  Chrift  received  that  brief 
 erect,  ana  Confeffionof  Faith,  which  hath  been  always  a  badge  of  the  Church,  a  mark  where- 
 f  Jjj  fib™  '  by  t0  dif"cem  Chriftian  men  from  Infidels  and  Jews ,  a  This  Faith,  received  from  the 
 rap.'?  Apo  files  and  their  Difciples  (faith  Irenxm )   the  Church,    though  dijperfed  throughout 
 
 bTertul.  de  ty  worM}  dotf,  notwithftanding  keep  asfafe,  as  if  it  dwelt  within  the  Walls  of  fome  one 
 ♦a(iCHwffc     houfe,  and  as  uniformly  hold,  as  if  it  had  hut  one  onely  heart  and  foul '*  this  as  confo- 
 
 &  Advert".  nantly  it  Preacheth,  teacheth,  and  deliver eth,  as  if  but  one  tongue  didjpeakfor  all.  As 
 PThe  like  0M  Sun  fl)inetb  to  the  whole  World  ;  fo  there  is  no  Faith  but  this  one  publifhed,  the  bright- 
 miybefaid'.f  nefi  whereof  mufi  enlighten  all  that  come  to  the  knowledge  of  the  Truth.  b  This  rule 
 the  ol  via  Pa  (faith  Tertullian)  Chrifl  did  inftitute ,  the  (Iream  and  current  of  this  rule  hath  gone  as 
 *Athan«fiut  *  far,  it  hath  continued  as  long  as  the  very  promulgation  of  the  CoffeL  c  Under  Con- 
 creed.  flantine  the  Emperor,  about  Three  hundred  years  and  upward  after  Chrift,  Arias 
 
 bcoughHiuo   a  Plie^  'n  the  Church  of  Alexandria,  a  futtle-witted,  and  a  marvellous  fair-fpoken 
 the  churc;i,ro  man,  but  difcontented ,  that  one  fhouid  be  placed  before  him  in  honor,  whofe  luperior 
 the  end,  that  ^  thought  himfelf  in  defert,  became  through  envy  and  ftomack,  prone  unto  con- 
 Jhoui.i1  m^key  tradi&ion,    and  bold  to  broach  at  the  length,   that  Herefie  wherein  the  Deity  of 
 an  open  Pro-  our  Lord  Jefus  Chrift,  contained,   but  not  opened  in  the  former  Creed,  the  coe- 
 Chu°r"h  of  the  quality  and  coeternity  of  the  Son  with  the  Father  was  denied.     Being  for  this  impiety 
 Divinity  of     deprived  of  his  place  by  the  Bifbop  of  the  fame  Church-,   the  punifiiment  which 
 thY°nainu   Aiouldhave  reformed  him,  did  butincreafe  his  obftinacy,  and  give  him  occafion  of 
 Se  detealbie  laboring  with  greater  earneftnefs  elfwhere,  to  intangle  unwary  rtindes  with  thefnares 
 opinion  c(A  0f  njs  damnable  opinion.     Arms  in  fhort  time  had  won  to  himfelf,  a  number  both 
 SSJS'-  'S     of  Followers  and  of  great  Defenders ,   whereupon  much  difquietnefs  on  all  fides en- 
 wherewi'th  at  fued.     The  Emperor,  to  reduce  the  Church  of  Chrift  unto  the  Unity  of  found  Be- 
 leiioufl^"  IP's  when  other  means,  whereof  tryal  was  firft  made,  took  no  efted,  gathered  that 
 fwamed  »!•   famous  Affembly  of  Three  hundred  and  eighteen  Biihops  in  the  Council  ot  Nice, 
 moft  the       where  befides,  order  taken  for  many  things  which  feemed  toneedredrefs,  there  was 
 endoin.C  .''  "  wtn  common  confent,  for  the  fetling  of  all  mens  mindes,  that  other  Confeflion  of 
 Now  tiiat  it    Faith  fet  down,  which  we  call  the  Nicene  Creed,  whereunto  the  Arians  themfelves 
 ''i^Lord  fto    wnicn  were  prefent  fubferibed  alfo ;  not  that  they  meant  fincerely,  and  indeed  to  for- 
 qu^nch  that   fake  their  error,  but  onely  to  efcape  deprivation  and  exile,  which  they  faw  they  could 
 fire,  there  is   notavoid,  openly  perlifting  in  their  former  opinions,  when  the  greater  part  had  con- 
 w°iy  the"" C  eluded  againft  them,  and  that  with  the  Emperors  Royal  Affent.     Referving  there- 
 things  fhouid  fore  themfelves  unto  future  opportunities,  and  knowing,  that  it  would  not  boot  them 
 church Tt the  to  ftir  again  in  a  matter  fo  compofed,  unlefs  they  could  draw  the  Emperor  firft,  and 
 lean, why  that  by  his  means  the  chiefeft  Bifhops  unto  their  part  5  till  Conflantines  death,  and  fome- 
 Ghria  Patri   wnat  after;)  they  always  profeffed  love  and  zeal  to  the  Nicene  Faith,  yet  ceafed  not 
 often  repeal  in  the  mean  while  to  ftrengthen  that  part  which  in  heart  they  favored,  and  to  infeft 
 ed  t.c.  lib.  by  all  means,  under  colour  of  other  quarrels,  their  greateft  Adverfaries  in  thiscaufe: 
 *-P-i37«       Amongft  them  Athanafius  efpecially,  whom  by  the  fpaceof  Forty  fix  years,   from 
 the  time  of  his  Confecration ,   to  fucceed  Alexander,  Archbifhop  in  the  Church  of 
 Alexandria,  till  the  lafthourof  his  life  in  this  World,  they  never  fuffered  to  enjoy 
 the .  comfort  of  a  peaceable  day.   The  heart  of  Conflantinc  ftoln  from  him.    Confantius 
 Conflantines  Succeffor ,  his  fcourge  and  torment  by  all  the  ways  that  malice  armed 
 with  Soveraign  Authority  could  devife  and  ufe.    Under  Julian  no  reft  given  him ; 
 and  in  the  days  of  Valentinian ,    as  little.      Crimes  there  were  laid  to  his  charge 
 many,  the  leaft  whereof,  being  juft,  had  bereaved  him  of  eftimation  and  credit  with 
 men,  while  the  World  ftandeth.     His  Judges  evermore  the  felf-fame  men  by  whom 
 his  accufers  were  fuborned.     Yet  the  iffue  always  on  their  part  flume  ;    on  his , 
 triumph.    Thofe  Bifhops  and  Prelates,  who  fhouid  have  accounted  his  caufe  theirs, 
 and  could  not  many  of  them,  but  with  bleeding  hearts,  and  with  watred  cheeks,  be- 
 hold a  perfon  of  fo  great  place  and  worth  conftrained  to  endure  fo  foul  indignities , 
 were  fure  by  bewraying  their  affedion  towards  him,  to  bring  upon  themfelves  thofe 
 moleftations ,    whereby  if  they  would  not  be  drawn  to  feem  Ins  Adverfaries ,    yet 
 others  fhouid  be  taught  how  unfafe  it  was  to  Continue  his  friends.     Whereupon  it 
 came  to  pafs  in  the  end,  that  (very  few  excepted)  all  became  fubject  to  the  fway  of 
 time;   other  odds  there  was  none  amongft  them,  faving  onely  that  fome  fell  fooner 
 away,  fome  latter  from  the  foundnefs  of  Belief  $  fome  were  Leaders  in  theHoft  of 
 
 Impiety, 
 
Ecclcjiaslical  Polity,  jm. 
 
 Impiety,  and  t he  reft  as  common  Soldiers,  either  yielding  through  fear,  or  brought 
 under  with  penury,    or  by  flattery  enfnared,  or  elfe  beguiled  through  fimplicity  , 
 which  is  the  faireft  excufe  that  well  may  be  made  for  them.     Yea,  (that  which  all 
 men  did  wonder  at)  ofim  the  ancienteft  BifhopthatChriftendom  then  had,  the  moft  " 
 forward  in  defence  of  theCatholick  caufe,  and  of  the  contrary  part  moft  feared-  that 
 very  ofim,  with  whofe  hand  the  Nicene  Creed  it  felf  was  fet  down,  and  framed  for 
 the  whole  Chriftian  World  to  fubfciibe  unto,  fo  far  yielded  in  the  end,  as  even  with 
 the  fame  hand  to  ratifie  theArians  Confeflion,  a  thing  which  they  neither  hoped  to 
 fee  ,  nor  the  other  part  ever  feared ,    till  with  amazement  they  faw  it  done.     Both 
 were  perfwaded,  that  although  there  had  been  for  ofim  no  way,  but  either  prefently 
 fubfcribe  or  die,  his  anfwer  and  choice  would  have  been  the  fame  that  Eleazars  was,  :  Mac.  4. 24. 
 It  doth  not  become  our  age  todi(femble,  whereby  many  young  perfons  might  think,  that  Ma)or  cmt- 
 Ofius  an  hundred  years  old  and  upward,    were  now  gone  to  another  Religion,    and  fo  Tria'  ,Sl!Jp",' 
 through  mine  hypocrifie  [_for  a  little  time  of  tranfitory  life  ~]  they  might  be  deceived  by  2.] 
 me,  and  I  procure  malediction  and  reproach  to  my  old  age.     For  though  I  were  now  de- 
 livered from  the  torments  of  men,  yet  could  I  not  efcape  the  hand  of  the  Almighty ,  neither 
 alive  nor  dead.     Butfuch  wastheftream  of  thofe  times,  that  all  men  gave  place  unto 
 it,  which  we  cannot  but  impug?,  partly,  to  their  own  over-fight.     For  at  the  firft  the 
 Emperor  was  theirs,  the  determination  of  the  Council  of  Nice  was  for  them,  they 
 had  the  Arians  hands  to  that 'Council  :    So  great  advantages  are  never  changed  fo 
 far  to  the  contrary,  but  by  great  error.     It  plainly  appeareth ,   that  the  firft  thing 
 which  weakned  them ,    was  their  fecurity.    Such  as  they  knew  were  in  heart  ftill 
 affected  towards  Arianifm  ,    they  fuffered  by  continual  nearnefs  to  poffefs  the  mindes 
 of  the  greateft  about  the  Emperor ,    which  themfelves   might  have    done  witli 
 very  good  acceptation ,  and  neglected  it.     In  Conflantines  life  time  to  have  fetled 
 Conftantius  the  fame  way,  had  been  a  duty  of  good  fervice  towards  God,  a  mean  of 
 peace  and  great  quietnefs  to  the  Church  of  Chrift,  a  labor  eafie,  and  how  likely  we 
 may  conjecture ,  when  after  that  fo  much  pains  was  taken  to  inftruct  and  ftrengthen 
 him  in  the  contrary  courfe,  after  that  fo  much  was  done  by  himfelf  to  the  further- 
 ance of  Herefie ,   yet  being  touched  in  the  end  voluntarily  withremorfe,   nothing 
 more  grieved  him  then  the  memory  of  former  proceedings  in  the  caufe  of  Religion, 
 and  that  which  he  nowforefawin  Julian,  the  next  Phyfician  into  whofe  hands  the 
 body  that  was  thus  diftempered  muft  fall.     Howbeit  this  we  may  fomewhat  excufe, 
 in  as  much  as  every  mans  particular  care  to  his  own  charge  was  fuch ,  as  gave  them 
 no  leifufe  to  heed  what  others  practifed  in  Princes  Courts.     But  of  the  two  Synods 
 of  Arimine  and  Seleucia,  what  fhould  we  think  t    Conflantius  by  the  Arians  fuggeftion, 
 had  deviled  to  alTemble  all  theBifhops  of  the  whole  World  about  this  controvei  fie -, 
 but  in  two  feveral  places,  the  Bilhops  of  the  Weft  at  Arimine  in  Italy,  the  Eaftern  a  Es  parte 
 at  Seleucia  the  fame  time.     Amongft  them  of  the  Eaft  there  was  no  ftop,    they  ncftraiegun- 
 agreed  without  any  great  ado,  gave  their  fentence  againft  Herefie,  excommunicated  Ti^^0" 
 fome  chief  maintainers  thereof ,  and  fent  the  Erhperor  word  what  was  done.     They  p'alam  doci! 
 had  at  Arimine  about  Four  hundred  which  held  the  truth,  fcarceof  theadverfe  part  p«umcauri. 
 Fourfcore  5   but  thefe  obftinate ,   and  the  other  weary  of  contending  with  them  :  futem  ratffi 
 Whereupon,  by  both  it  was  refolved  to  fend  to  the  Emperor,  fuch  as  might  inform  rcnes,  caiiidi 
 him  of  the  caufe,  and  declare  what  hindred  their  peaceable  agreement.     There  are  ?!,j"8<:nio  va" 
 chofen  for  the  Catholick  fide  * ,  fuch  men  as  had  in  them  nothing  to  be  noted  but  no,  p;rfidia  " 
 boldnefs,  neither  gravity ,   nor  learning,  nor  wifdom.     The  Arians  for  the  credit  i<nbnri,  qui 
 of  their  faction,  take  the  eldeft,  the  beft  experienced,  the  moft  wary,  and  the  longeft  f£nl  ^'perio- 
 practifed  Veterans  they  had  omongft  them.     The  Emperor  conjecturing  of  the  reft  rescxrirerunr, 
 on  either  part,  by  the  quality  of  them  whom  he  faw,  fent  them  fpeedily  -away,  and  f"^",)*;  „e 
 with  them  a  certain  Confeflion  of  Faith  h,  ambiguoufly  and  fubtilly  drawn  by  the  conferipu  ab 
 Arians,   whereunto  unlefs  they  all  fubferibed,    they  fhould  in  no  rafe  be  fuftered  improbis  fi. 
 to  depart  from  the  place  where  they  were.     At  the  length  it  was  perceived,  that  \L^l\l\l\ur.. 
 there  had  not  been  in  the  Catholicks,  either  at  Arimine,  or  at  Seleucia,  fo  much  fore-  »bu«  involu- 
 •  fight,  as  to  provide,  that  true  intelligence  might  pafs  between  them  what  was  done,  [yl^iif" 
 Upon  the  advantage  of  which  Error,  their  adverfaries  abufing  each  with  pei fwafion  cipiinam  per- 
 that  other  had  yielded,  fuprized  both.     The  Emperor  the  more  defirous  and  glad  ^jjgjjjj* 
 ol  fuch  events,  for  that,  befides  all  other  things  wherein  they  hindred  themfelves,  'no.* 
 
 F  t  the 
 
jp^  The  Fifth  "BooJ^of 
 
 the  gall  and  bitternefs  of  certain  Mens  writings ,    who  fpared  him  little  for  honors 
 fake,    made  him  for  their  fakes  the  lefs  inclinable  to  that  truth  which  he  himfelf 
 mould  have  honored  and  loved.    Onely  in  Athanafius  there  was  nothing  obferved 
 throughout  the  courfe  of  that  tong  Tragedy ,  other  then  fuch  as  very  well  became 
 a  wife  man  to  do,  and  a  righteous  to  fuffer.     So  that  this  was  the  plain  condition 
 of  thofe  times ,   The  whole  World  againft  Athanafius ,    and  Athanafius  againft  it  ; 
 Half  an  hundred  of  years  fpent  in  doubtful  trial,  which  of  the  two  in  the  end  would 
 prevail ,  the  fide  which  had  all,  or  elfe  the  part  which  had  no  friend  but  God  and 
 Death-,  the  one  a  Defender  of  his  Innocency,  the  other  a  Finiiher  of  all  his  Troubles. 
 Now  although  thefe  Contentions  were  caufe  of  much  evil ,   yet  fome  good  the 
 Church  hath  reaped  by  them,  in  that  they  occafioned  the  learned  and  found  in  Faith, 
 to  explain  fuch  things  as  Herefie  went  about  to  deprave.     And  in  this  refpeft,  the 
 Creed  of  Athanafius ,  firft  exhibited  unto  Julius ,  Bifhop  of  Rome  ,  and  afterwards 
 (as  we  may  probably  gather)  fent  to  the  Emperor  tfovinian,  for  his  more  full  in- 
 formation concerning  that  truth  which  Arianifm  fo  mightily  did  impugn ,    was  both 
 tWtI/ju  mi    in  the  Eaft  and  the  Weft  Churches  accepted  as  a  treafure  of  ineftimable  price ,  by 
 ib&siv  dtJi-  as  many  as  had  not  given  up  even  the  very  ghoft  of  belief.     Then  was  the  Creed 
 umi  r  5«s-    6f  jthamfmi  written,  howbeit  not  then  fo  expedient  .to  be  publickly  ufed  as  now  in 
 ■  '/i7J'ui      the  Church  of  God  5  becaufe  while  the  heat  of  divifion  lafteth,  truth  it  felf  enduring 
 k)  <f  t-Jctt      oppoiition,  doth  not  fo  quietly  and  currantly  pafs  throughout  all  mens  hands ,  nei- 
 "cng.'mi^n.  ther  can  be  of  that  account,  which  afterwards  it  hath,  when  the  World  once  per- 
 de  At!*.        ceiveth  the  vertue  thereof,  not  onely  in  it  felf,  but  alfo  by  the  conqueft  which  God 
 hath  given  it  over  Herefie.     That  which  Herefie  did  by  finifter  interpretations,  go 
 about  to  pervert  in  the  firft  and  moft  ancient  Apoftolick  Creed ,   the  fame  being 
 by  lingular  dexterity  and  plainnefs  cleared  from  thofe  Heretical  corruptions ,  partly 
 by  this  Creed  of  Athanafius ,  written  about  the  year  Three  hundred  and  forty,  and 
 That  creed    partly  by  that  other  fet  down  in  the  Synod  of  Conftantwople,    Forty  years  after, 
 which  in  the   comprehending,  together  with  the  Nicent  Creed,    an  addition  of  other  Articles 
 mTn  p-j°a-'  which  the  Nicenc  Creed  omitted,  becaufe  the  controverfie  then  in  hand  needed  no 
 ^"wethYm  mention  to  be  made  of  them.     Thefe  Catholick  Declarations  of  our  Belief  deliver- 
 me.iiatdyaf-   e(j  j^  th^  Vvhich  were  fo  much  nearer  then  we  are  unto  the  firft  publication  there- 
 ing^fVhc"   of,  and  continuing  needful  for  all  men  at  all  times  to  know,  thefe  Confeflions  astefti- 
 Gofpei.         monies  of  our  continuance  in  the  fame  Faith  to  this  prefent  day,  we  rather  ufe  then 
 any  other  glofsorparaphrafedevifed  by  our  felves,  which  though  it  were  to  the  fame 
 effe&j  notwithftanding  couW  not  be  of  the  like  authority  and  credit.     For  that  of 
 .AreU  Hilary  unto  St.  Augufline  hath  been  ever,  and  is  likely  to  be  always  true,  Tour  moft 
 Epift.'*di4»i.  religious  wifdom  knoweth  horn  great  their  number  tf  in  the  church  of  God   whom  the  very 
 ■  authority  of  mens  names,  doth  keep  in  that  opinion  which  they  hold  already,  or  draw  un- 
 to that  which  they  have  not  before  held.     Touching  the  Hymn  of  Glory ,    our  ufua! 
 ,  cor  if  40.  conclusion  to  Pfalms,  the  glory  of  all  things  is  that,  wherein  their  higheft  perfection 
 Exci.33.18.'  doth  confift;  and -the  glory  of  God,  that  divine  excellency  whereby  he  is  eminent 
 Mib'h'i8  1     flk°ve  a^  tnings,  his  omnipotent ,  infinite,  and  eternal  Being,  vvhich  Angels  and 
 "'  '  n'  glorified  Saints  do  intuitively  behold  5  we  on  Earth  apprehend  principally  by  Faith, 
 in  part  alfo  by  that  kinde  of  knowledge  which  groweth  from  experience  of  thofe 
 effete ,  the  greatnefs  whereof  exceedeth  the  powers  and  abilities  of  all  Creatures , 
 Jc.fl17.19i      both  in  Heaven  and  Earth.     God  is  glorified,  when  fuch  his  excellency  above  all 
 Hal. 32.23.    things ,    is  with  due  admiration  acknowledged.     Which  dutiful  acknowledgment 
 of  Gods  excellency  by  occafion  of  fpecial  effete  ,    being  the  very  proper  fubjed, 
 and  almoft  the  onely  matter  purpofely  treated  of  in  all  Pfalms,  if  that  joyful  Hymn 
 of  Glory  have  any  ufe  in  the  Church  of  God,   whofe  Name  we  therewith  extol 
 and  magnifie,    Can  we  place  it  more  fitly  thep  where  now  it  ferveth  asaclofe  or 
 conclufion  to  Pfalms?  Neither  is  the  Form  thereof  newly  or  unneceflarily  invented. 
 Baftl:  Ep.  78.  We  mu(l  (faith  St.  Bafil)  as  we  have  received,  even  fo  Baptize ;  and  as  we  Baptize, 
 cvenfo  Believe ;  and  as  we  Believe,  even  fo  give  Glory.     Baptizing,  we  ufe  the  Name 
 of  the  Father,   of  the  Son,    and  of  the  Holy  Ghoft  :    Confeffing  the  Chriftian 
 Faith,  we  declare  our  Belief  in  the  Father,  and  in  the  Son,  and  in  the  Holy  Ghoft: 
 Afcribing  Glory  unto  God ,  we  give  it  to  the  Father,  and  to  the  Son,  and  to  the 
 Holy  Ghoft.     It  is  imP&^it  tv  op9«  <pe?w'KS|tT©'>    the  token  of  a  true  and  found 
 
 tinder  ft  anding 
 
Ecckjiasfical  'Polity*  im 
 
 under  (landing  for  matter  of  Doctrine  about  the  Trinity,  when,  in  miniftring  Baptifm, 
 and  making  Confeflion ,    and  giving  Glory ,   there  is  a  conjunction  of  all  three , 
 and  no  one  of  the  three  fevered  from  the  other  two.     Againft  the  Arians,   affirming 
 the  Father  to  be  greater  then  the  Son  in  honor,  excellency,  dignity,  majefty  ,  this 
 form  and  manner  of  glorifying  God  was  not  at  that  time  firft  begun,  but  received 
 long -before,  and  alledged  at  that  time  as  an  argument  for  the  truth,     //(faith  Fee-  pabad.  lib. 
 badins  )    there  be  that  inequality  which  they  affirm ,    then  do  we  every  day  blatpheme  concf-  Arian. 
 God  >  when,  in  Thankfgivings  and  offerings  of  Sacrifice  ,    we  acknowledge  thofe  things 
 common  to  the  Father  and  the  Son.     The  Arians  therefore ,  for  that  they  perceived 
 how  this  did  prejudice  their  caufe,  altered  the  Hymn  of  Glory,  whereupon  enfued  in 
 the  Church  of  Antioch,  about  the  year  Three  hundred  forty  nine ,   that  jar  which 
 Theodoret  and  Sozomen  mention.     In  their  Quires,  while  they  praifed  God  together,  as  tbt-.i.  lib.*. 
 the  manner  was ,  at  the  end  of  the  Pfalms  which  they  (ting,   it  appeared  what  opinion  "0p0*4'fi<,  t 
 every  man  held;  for  as  much  as  they  glorified  fome  the  Father ,   And  the  Son,  And  cap.  15. 
 the  Holy  Gho(l  ;  (ome  the  Father  By  the  Son,  In  the  Spirit ;  the  one  fort  thereby  declaring 
 themf elves  to  embrace  the  Sons  equality  with  the  Father,  as  the  Council of  'Nice  had  de- 
 fined ;  the  other  fort,  again(l  the  Council  of  Nice,  his  inequality.     Leontiws  their  Bifhop, 
 although  an  enemy  to  the  better  part,  yet  wary  and  fubtile,  as  in  a  manner  all  the 
 heads  of  the  Arians  Fa&ion  were,   could  at  no  time  be  plainly  heard  to  ufe  either 
 form,  perhaps  left  his  open  contradiction  of  them  whom  he  favored  not,  might  make 
 them  the  more  eager,  and  by  that  mean  the  lefs  apt  to  be  privately  won  5  or  perad- 
 venture  for  that,  though  he  joyned  in  opinion  with  that  fort  of  Arians,  who  denied 
 the  Son  to  be  equal  with  the  Father ;  yet  from  them  he  diflented,  which  thought 
 the  Father  and  the  Son,  not  onely  unequal,  but  unlike,  as  zAitixs  did  upon  a  frivo- 
 lous and  falfe  furmife ,  that  becaufe  the  Apoftle  hath  faid ,  One  God  of  whom,  one  ■  Cor.  8  6. 
 Lord  by  whom,  one  Spirit  in  whom,  his  different 'manner  of  fpeech  doth  argue  a  different  *  ^°r- I2l?: 
 Nature  and  Being  in  them,  of  whom  he  fpeaketh :   Out  of  which  blinde  collection,  it 
 feemeth  that  this  their  new  devifed  Form  did  firft  fpring.     But  in  truth,  even  that 
 very  Form  which  the  Arians  did  then  ufe  (faving  that  they  chofe  it  to  ferve  as 
 their  fpecial  mark  of  Recognifance,  and  gave  it  fecretly  within  themfelves  a  finlfter 
 conftruClion )  hath  not  otherwife  as  much  as  the  fhew  of  any  thing  which  foundeth 
 towards  impiety.     For  albeit,  if  we  refpect  Gods  glory  within  it  felf,  it  be  the  e- 
 qual  right  and  poffeflion  of  all  three,  and  that  without  any  odds,  any  difference  ;   yet, 
 touching  his  manifeftation  thereof  unto  us  by  continual  effects ,   and  our  perpetual 
 acknowledgment  thereof  unto  him  likewife  by  vertuous  Offices,    Doth  not  every 
 tongue  both   ways  confefs ,    That  the  brightnefs  of  his  Glory   hath  fpred  it  felf 
 throughout  the  World  By  the  Miniftery  of  his  onely  begotten  Son,  and  is  In  the 
 manifold  Graces  of  the  Spirit  every  way  marvellous?  Again,  That  whatfoever  we  do 
 to  his  Glory,    it  is  done  In  the  power  of  the  Holy  Ghoft,  and  made  acceptable  By 
 the  Merit  and  Mediation  of  JeiusChriitc'  So  that  glory  to  the  Father  And  the  Son, 
 or  glory  to  the  Father^  the  Son,  faving  onely  where  evil  mindes  do  abufe  and  per- 
 vert moft  holy  things,   are  not  elfe  the  voices  of  Error  and  Schifm,  but  of  found 
 and  fincere  Religion.     It  hath  been  the  Cuftom  of  the  Church  of  Chrift,    to  end 
 fometimes  Prayers ,  and  Sermons  always ,   with  words  of  glory ,   wherein,  as  long 
 as  the  Bleffed  Trinity  had  due  honor ,   and  till  Arianifm  had  made  it  a  matter  of 
 great  fharpnefs  and  fubtiltyof  Wit,  to  be  a  found  believing  Chriftian;  men  were  not 
 curious  what  Syllables  or  Particles  of  fpeech  they  ufed.     Upon  which  confidence 
 and  truft  notwithftanding ,    when  St.  Bafil  began  to  praclife  the  like  indifferency , 
 and  to  conclude  Publick  Prayers ,  glorifying  fometime  the  Father,  with  the  Son,  and 
 the  Holy  Ghoft}    fometime  the  Father, by  the  Son,  in  the  Spirit-,    whereas  long 
 cuftom  had  enured  them  unto  the  former  kindealone,  by  means  whereof,  the  latter 
 was  new  and  ftrange  in  their  ears:  Thisneedlefs  experiment  brought  afterwards  up- 
 on him  a  neceffary  labor  of  excufing  himfelf  to  his  Friends ,   and  maintaining  his 
 own  act  againft  them,  who  becaufe  the  Light,  of  his  Candle  too  much  drowned  theirs, 
 were  glad  to  lay  hold  on*  fo  colourable  matter ,   and  exceeding  forward  to  traduce 
 him  as  an  Author  of  fufpicious  Innovation.     How  hath  the  World  forfaken  that 
 courfe  which  it  fometime  held  *   How  are  the  judgments,  hearts,  and  affe&ions  of 
 men  altered  I  May  we  not  wonder,  that  a  man  of  St.  Baftls  authority  and  quality, 
 
 Ff  2  an 
 
vpA  The  Fifth  ^Boo^  of 
 
 an  Arch- Prelate  in  the  Houfe  of  God,   fhould  have  his  Name  far  and  wide  called  in 
 queftion,  and  be  driven  to  his  painful  Apologies  ,  to  write  in  his  own  defence  whole 
 Volumes,   and  yet  hardly  to  obtain  with  all  his  endeavor  a  pardon-,    the  crime  laid 
 againft  him ,   being  but  onely  a  change  of  fome  one  or  two  fyllables  in  their  ufual 
 Church  Liturgy  ?    It  was  thought  in  him  an  unpardonable  offence  to  alter  any 
 thing  -,    in  us  as  intolerable ,  that  we  fuflfer  any  thing  to  remain  unaltered.     The 
 very  Creed  of  Jthanafius,  and  that  facred  Hymn  of  Glory,  then  which,  nothing  doth 
 found  more  heavenly  in  the  ears  of  faithful  men,  are  now  reckoned  as  fuperfluities, 
 which  wemuft  in  any  cafe  pare  away,  left  we  cloy  God  with  too  much  fervice.     Is 
 there  in  that  Confeflion  of  Faith,  any  thing  which  doth  not  at  all  times  edifie  and 
 inftrucl:  the  attentive  hearer  ?     Or  is  our  Faith  in  the  Bleffed  Trinity,  a  matter  need- 
 lefs,   to  be  fo  oftentimes  mentioned  and  opened  in  the  principal  part  of  that  duty 
 which  we  ow  to  God,  our  Publick  Prayer  *   Hath  the  Church  of  Chnft  from  the 
 firft  beginning,  by  a  fecret  Univerfal  Inftincl:  of  Gods  good  Spirit ,    always  tied  it 
 felf  to  end  neither  Sermon,  noralmoftanyfpeechof  moment  which  hath  concerned 
 Matters  of  God,   without  fome  fpecial  words  of  honor  and  glory  to  that  Trinity 
 which  we  all  adore  •,   and  is  the  like  conclufion  of  Pfalms ,  become  now  at  length  an 
 eye- fore  ,*or  a  galling  to  their  ears  that  hear  it  f     Thofe  flames  of  Arianifm,  they 
 fay,  are  quenched,  which  were  thecaufe  why  the  Church  devifed  in  fuch  fort  to  con- 
 fers and  praife  the  glorious  Deity  of  the  Son  of  God.     Seeing  therefore  the  fore  is 
 whole,  why  retain  weasyetthePlaifter?    When  the  caufe,  why  any  thing  was  or- 
 dained doth  once  ceafe,  the  thing  it  felf  fbould  ceafewithit,  that  the  Church  being 
 eafed  of  unprofitable  labors  ,    needful  offices  may  the  better  be  attended.     For 
 the  doing  of  things  unneceffary,  is  many  times  the  caufe  why  the  moft  neceffary  are 
 not  done.     But  in  this  cafe  fo  to  reafon,  will  not  ferve  their  turns.     For  firft,  the 
 ground  whereupon  they  build,  is  not  certainly  their  own,  but  with  fpecial  limitati- 
 ons.    Few  things  are  fo  reftrained  to  anyone  end  orpurpofe,  that  the  fame  being 
 extinct,  they  fhould  forthwith  utterly  become  fruftrate.     Wifdom  may  have  framed 
 one  and  the  fame  thing  to  ferve  commodioufly  for  divers  ends ,  and  of  thofe  ends, 
 any  one  be  fufficient  caufe  for  continuance,    though  the  reft  have  ceafed-,  even  as 
 the  Tongue,  which  Nature  hath  given  us,  for  an  Inftrument  of  fpeech  is  not  idle  in 
 dumb  perfons,  becaufe  it  alfo  ferveth  fortafte.     Again,  if  time  have  worn  out,  or 
 any  other  mean  altogether  taken  away,  what  was  firft  intended  •  ufes,  not  thought 
 upon  before,  may  afterwards  fpring  up,  and  be  reafonnble  caufes  of  retaining  that 
 which  other  confiderations  did  formerly  procure  to  be  inftituted.     And  it  cometh 
 fometime  to  pafs ,    that  a  thing  unneceflary  in  it  felf,  as  touching  the  whole  direct 
 purpofe,  whereto  it  was  meant,  or  can  be  applied,  doth  notwithftanding  appear  con- 
 venient to  be  ftillheld,  even  without  ufe,  left  by  reafon  of  that  coherence  which  it 
 hath  with  fomewhat  moft  neceffary ,  the  removal  of  the  one ,   fhould  indamage  the 
 other :    And  therefore  men  which  have  clean  loft  the  poflfibility  of  fight ,  keep  ftill 
 their  eyes  neverthelefs  in  the  place  where  Nature  fet   them.     As  for  thefe  two 
 Branches  whereof  our  Queftion  groweth,  Arianifm  was  indeed  fome  occafion  of  the 
 one,  but  a  caufe  of  neither ,  much  lefs  the  onely  intire  caufe  of  both.     For  albeit, 
 conflict  with  Arians  brought  forth  the  occafion  of  writing  that  Creed  a  which  long 
 after  was  made  a  part  of  the  Church  Liturgy,   as  Hymns  and  Sentences  of  Glory 
 were  a  part  thereof  before  •,    yet  caufe  fufficient  there  is,  why  both  fhould  remain  in 
 ufe,    the  one  as  a  moft  Divine  Explication  of  the  chiefeft  Articles  of  ourChriftian 
 Belief,    the  other  as  an  Heavenly  acclamation  of  joyful  applaufe  to  his  praifes  in 
 whom  we  believe  5  neither  the  one,  nor  the  other  unworthy  to  be  heard  founding 
 as  they  are  in  the  Church  of  Chrift,  whether  Arianifm  live  or  die.     Againft  which 
 poyfon  likewife,  if  we  think,  that  the  Church  at  this  day  needeth  not  thofe  ancient 
 prefei  vatives,  which  ages  before  us  were  fo  glad  to  ufe,  we  deceive  our  felves  greatly. 
 The  Weeds  of  Herefie  being  grown  unto  fuch  ripenefs  as  that  was ,  do  even  in  the 
 very  cutting  down,   fcatter  ottentimes  thofe  feeds  which  for  a  while  lie  unfeen  and 
 buried  in  the  Earth,  but  afterward  frefbly  fpring  up  again  no  lefs  pernicious  then  at 
 the  firft.     Which  thing  they  very  well  know ,  and  I  doubt  not  will  eafily  confefs, 
 who  live  to  their  great ,    both  toil  and  grief,    where  the  blafphemies  of  Arians , 
 Samofatenians ,    Tritheits ,    Eutycbians ,   and  Macedonians ,   are  renewed  by  them,, 
 
 who 
 
Ecclejiasiical  Tolity.    m  jpc 
 
 who  to  hatch  their  Herefie  ,    have  chofen  thofe  Churches  as  fitted  Nefts  where 
 
 Jtbanafius  Creed  is  not  heard-,  by  them,  I  fay,  renewed,  who  following  the  coarfe 
 
 of  extream  Reformation,  were  wont  in  the  pride  of  their  own  proceedings  to  °lory 
 
 that  whereas  Luther  did  but  blow  away  the  Roof,    and  Zwinglius  batter  but 
 
 the  Walls  >of  Popifli  Superftkion,    the  Iaft  and   hardeft  work  of  all  remained 
 
 which  was ,    to  raze  up  the  very  ground  and  foundation  of  Popery ,    that  doftrine 
 
 concerning  the  Deity  of  Chrift,  which  Satanafius  (forfo  it  pleafed  thofe  impious 
 
 forfaken  Mifcreants  to  fpeak )  hath  in  this  memorable  Creed  explained.     So  mani- 
 
 feftly  true  is,    that  which  one  of  the  Ancients  hath  concerning  Arianifm,    Mor-  f*w.  contra 
 
 tnii  autboribm  bu.\m  venem,  fcelerata  tamen  eorttm  doclrina  non  moritur ,   The  Au-  Ar' 
 
 thors  of  this  venom  being  dead  and  gone,    their  wicked  doctiine  notwithftandin°- 
 
 continueth. 
 
 43.    Amongft  the  heaps  of  thefe  Exceffes  and  Superfluities,  there  is  efpiedthe  our  want  of 
 want  of  a  principal  part  of  duty,  There  are  no  thankfgivings  for  the  benefits,  for  which  SkfgWirig. 
 there  are  Petitions  in  our  Book  of  Prayer.     This  they  have  thought  a  point  material  As  fuch  Pray." 
 to  be  objected.     Neither  may  we  take  it  in  evil  part  to  be  admonifhed,  what  fpe-  £,'  "££"£' 
 cial  duties  of  thankfulnefs  we  ow  to  that  merciful  God ,  for  whofe  unfpeakable  we  beg 're-  y 
 Graces,  the  onely  requital  which  we  are  able  to  make,  is  a  true,  hearty,  and  fin-  l*»fefr°mo 
 cere  acknowledgement,  how  precious  we  efteem  fuch  benefits  received ,'  and  how  Ke^ugh? 
 infinite  in  goodnefs  the  Author  from  whom  they  come.     But  that  to  every  Petition  t0  be  as  nc- 
 we  make  for  things  needful ,   there  mould  be  fome  anfwerable  fentence  of  thanks  erfof  Thank- 
 provided  particularly  to  follow  fuch  requefts obtained 5  either  it  is  not  a  matter  fo  re-  giving,  when 
 quifite  as  they  pretend  -,  or  if  it  be,  wherefore  have  they  not  then  in  fuch  orderframed  wehaver-- 
 their  own  Book  of  Common  Prayer  ?   Why  hath  our  Lord  and  Saviour  taught  us  things*  ^°hl  * 
 
 a  form  of  Prayer  containing  fomany  Petitions  of  thofe  things  which  we  want     and  Lor.ishand 
 not  delivered  in  like  fort,  as  many  feveral  forms  of  Thankfgiving,  to  ferve  when  any  X^tx  re 
 thing  we  pray  for  is  granted  ?    What  anfwer  foever  they  can  reafonably  make  unto  Kb  i.pag.^8. 
 thefe  demands,  the  fame  (hall  difcover  unto  them  how  caufelefs  a  cenfureitis,  that  IdonotfiH>- 
 therearenot,  in  our  Book,  Thankfgivings  for  all  the  benefits  for  which  there  are'peti-  LemnTnd* 
 tions  *.     For  concerning  the  Bleflings  of  God,  whether  they  tend  unto  this  life    or  cxPrel"s . 
 the  life  to  come,  there  is  great  caufe  why  we  mould  delight  more  in  giving  thanks,  SfochSf. 
 then  in  making  requefts  for  them,  in  as  much  as  the  one  hath  penfivenefs  'and  fear,  fits;  but  one 
 the  other  always  joy  annexed-,  the  onebelongeth  unto  them  that  feek,  the  other  un-  ly  l/pon  a  fuP* 
 to  them  that  have  found  happinefs-,  they  that  pray,  do  butyetfow,  they  that  give  which  b'thit 
 thanks,  declare  they  have  reaped.     Howbeit,  becaufe  there  are  fo  many  Graces,  if.'tb"xpe. 
 whereof  we  ftand  in  continual  need,  Graces  for  which  we  may  not  ceafe  daily  and  fhere  foouid 
 hourly  tofue,  Graces  which  are  in  beftowing  always,  but  never  come  to  be  fully  had  be  exprefs 
 in  this  prefent  life  ;   and  therefore,  when  all  things  here  have  an  end,  endlefs  thanks  SSSi, 
 muft  have  their  beginning  inaftate,  which  bringeth  the  full  and  final  fatisfaction  of  of  theSr^ 
 all  fuch  perpetual  defires :  Again,  becaufe  our  common  neceflities,  and  the  lack  which  earthlymife- 
 we  all  have,  as  well  of  ghoftly  as  of  earthly  favors,  is  in  each  kinde  fo  eafily  known-,  Kit?£S 
 but  the  gifts  of  God,  according  to  thofe  degrees  and  times  which  he  in  his  lecret  wif-  that  upon  the 
 dom  feeth  meet ,  are  fo  diverfly  beftowed ,   that  it  feldom  appeareth  what  all  re-  ?£7toou!d 
 ceive,  what  all  ftand  in  need  of  it  feldom  lieth  hid  5  we  are  not  to  marvel,  rhough  beanexpreft 
 the  Church  do  oftner  concur  in  fuits,  then  in  thanks  unto  God  for  particular  benefits.  Thankigwing. 
 Neverthelefs,  left  God  mould  be  any  way  unglorified,  the  greateft  part  of  our  daily  Pag.' 209'. 3" 
 Service,  they  know,  confifteth  according  to  the  a  Bleffed  Apoftles  own  precife  rule,  *  Thc  A^a^ 
 in  much  variety  of  Pfalms  and  Hymns,  for  no  other  purpofe,  but  onely,  that  out  df  for^hntheJc 
 io  plentiful  a  treafure,  there  might  be  for  every  mans  he'art  tochufeout  his  own  S a-  a«  no  Forms 
 crifice,   and  to  offer  unto  God  by  particular  fecret  inftin<5i,   what  ficteth  beft  the  °ifviyiha"01l5t',ie 
 often  occafions  which  any  feveral,  either  Party  or  Congregation,  may  feem  to  have.  retealfrom  C 
 They  that  would  clean  take  from  us  therefore,  the  daily  ufeof  the  very  beft  means  thofe  common 
 we  have  to  magnifie  and  praife  the  Name  of  Almighty  God  for  his  rich  Bleflings ,  fronTwhfch 
 they  that  complain  of  our  reading  and  finging  fo  many  Pfalms  for  fo  good  an  end  •  we  n*ve  Vct'- 
 they,  I  fay,  that  finde  fault  with  our  ftore,  fhould  of  all  men  be  leaft  willing  to  reprove  "°"SIC™  bcT*£ 
 our  fcarcity  of  Thankfgivings.     But  becaufe  peradventure  they  fee,  it  is  not  either  ilb.3.  p.  208.* 
 generally  fit  orpoffible  that  Churches  mould  frame  Thankfgivings  anfwerable  to  each  "  E,p]?e^s/ 
 Petition,  they  ihorten  fomewhat  the  reins  of  their  cenfure  3   there  are  no  forms  of  C°  °  "3' " 
 
 Thanks- 
 
jptf  _  The  Fifth  T>oo{  of 
 
 Thankfgiving,  they  fay,  forreleafe  of  thofe  common  calamities,  from  which  we 
 r.  c.  lib.  ,.  have  Petitions  to  be  delivered.  There  are  Prayers  Jet  forth  to  Be  [aid -in  the  com- 
 P»g-'38.  mon  calamities  and  Univerfal  fcourges  of  the  Realm,  as  Plague  ,  Famine,  ejrc.  And 
 indeed  fo  it  ought  to  be  by  the  Word  of  God.  But  as  fuch  Prayers  are  needful,  where- 
 by we  beg  releafe  from  our  Diftrefles ,  fo  there  ought  to  be  as  neceflary  Prayers 
 of  Thankfgiving  ,  when  we  have  received  thofe  things  at  the  Lords  hand,  which 
 we  asked  in  our  Prayers.  As  oft  therefore ,  as  any  Publick  or  Llniverfal  fcourge 
 is  removed ,  as  oft  as  we  are  delivered  from  thofe  ,  either  imminent  or  prefent 
 Calamities,  againft  the  ftorm  and  tempeft  whereof  we  all  inftantly  craved  favor 
 from  above ,  let  it  b*e  a  Queftion  what  we  mould  render  unto  God  for  his  Blefs- 
 ings  univerfally,  fenfibly,  and  extraordinarily  beftowed.  A  Prayer  of  three  or  four 
 lines  inferted  into  fome  part  of  our  Church  Liturgy  i  No,  we  are  not  perfwaded 
 that  when  God  doth  in  trouble  injoyn  us  the  duty  of  Invocation,  and  promife  us 
 the  benefit  of  Deliverance ,  and  profefs,  That  the  thing  he  expe&eth  after  at  our 
 hands ,  is  to  glorifie  him  as  our  mighty  and  onely  Saviour ,  the  Church  can  dif- 
 charge  in  manner  convenient ,  a  work  of  fo  great  importance ,  by  fore-ordaining 
 fome  fhort  Colled  wherein  briefly  to  mention  thanks.  Our  cuftom  therefore , 
 whenfoever  fo  great  occafions  are  incident ,  is  by  Publick  Authority  to  appoint 
 throughout  all  Churches,  fet  and  folemn  Forms,  as  well  of  Supplication,  as  of 
 Thankfgiving ,  the  preparations  and  intended  Complements  whereof  may  ftir  up 
 the  mindes  of  men  in  much  more  effectual  fort,  then  if  onely  there  fliould  be  added 
 to  the  Book  of  Prayer,  that  which  they  require.  But  we  err  in  thinking,  that  they 
 require  any  fuch  matter.  For  albeit  their  words  to  our  undei  (landing  be  very 
 plain ,  that  in  our  Book  there  are  Prayers  jet  forth  to  be  faid  when  common  cala- 
 mities are  felt,  as  Plague,  Famine,  and  fuch  like  5  Again,  that  indeed  fo  it  ought  to 
 be  by  the  Word  of  God:  That  likewife  there  ought  to  be  asnece(fary  Prayers  of  Thanks  - 
 giving  when  we  have  received  thofe  things.  Finally ,  that  the  want  of  fuch  Forms 
 of  Thankfgiving  for  the  releafe  from  thofe  common  calamities  from  which  we  have 
 Petitions  to  be  delivered,  is  the  default  of  the  Book  of  Common  Prayer  :  Yet  all  this  they 
 mean ,  but  onely  by  way  of  fuppofition  if  expref  Prayers  againft  fo  many  Earthly 
 miferies  were  convenient ,  that  then  indeed  as  many  exprefs  and  particular  Thanks- 
 givings fliould  be  likewife  necelTary.  Seeing  therefore  we  know  that  they  hold 
 the  one  fuperfluous ,  they  would  not  have  it  fo  underftood,  as  though  their  mindes 
 were  that  any  fuch  addition  to  the  Book  is  needful ,  whatsoever  they  fay  for  Argu- 
 ments fake  concerning  this  pretended  defect.  The  truth  is,  they  wave  in  and  out, 
 no  way  fufficiently  grounded,  no  way  refolved  what  to  think,  (peak,  or  write,  more 
 then  onely  that,  becaufe  they  have  taken  it  upon  them,  they  muff  (no  remedy  now) 
 be  oppofite. 
 in  fome  things  44.    The  laft  fuppofed  fault  concerneth  fome  few  things,    the  very  matter 
 
 the  Matter  cf  whereof,  is  thought  to  be  much  amifs.  In  a  Song  of  Praife  to  our  Lord  Jefus' 
 th^  P^rCr' 3S  Chrift,  we  have  thefe  words,  When  thou  badft  overcome  the  fharpnef  of  death ,  thou 
 UnLnd.  '  didft  open  the  Kingdom  of  Heaven  to  all  Believers.  Which  maketh  fome  fhew  of 
 giving  countenance  to  their  Error ,  who  think,  that  the  faithful  which  departed  this 
 life  before  the  coming  of  Chrift,  were  never  till  then  made  partakers  of  joy,  but 
 remained  all  in  that  place  which  they  term  the  Lake  of  the  Fathers.  In  our  Li- 
 turgy, requeft  is  made,  that  we  may  be  preferved  from  fudden  death.  This  feem- 
 eth  frivolous ,  becaufe  the  godly  mould  always  be  prepared  to  die.  Requeft  is 
 made,  that  God  would  give  thofe  things,  which  we  for  our  unworthinefs,  dare  not 
 ask.  This,  they  fay,  carrieth  with  it  the  note  of  Popijh  fervile  fear,  and  favoreth  not 
 of  that  confidence  and  reverent  familiarity  that  the  children  of  God  have  through  Chrifl, 
 ■with  their  Heavenly  Father.  Requeft  is  made,  that  we  may  evermore  be  defended 
 from  all  adveifity.  For  this  there  is  no  promife  in  Scripture-,  and  therefore  it  is 
 no  Prayer  of  Faith ,  or  of  the  which  we  can  ajfure  our  f elves ,  that  we  {hall  obtain  it. 
 Finally,  Requeft  is  made,  That  God  would  have  mercy  upon  all  men.  This  is  im- 
 poflible,  becaufe  fome  are  the  Veffels  of  Wrath ,  to  whom  God  will  never  extend 
 his  Mercy, 
 
 4J.  As 
 
EccleJiaHkal  Tolity,  ipy 
 
 4J.    As  Ckift  hath  purchafed  that  Heavenly  Kingdom,   the  laft  perfection  where-  when  thou 
 of  is,  Glory  in  the  life  to  come,  Grace  in  this  life,  a  preparation  thereunto-,  ib  the  lame  hiia  °ver" 
 he  hath  opened  to  the  World  in  fuch  fort,  that  whereas  none  canpoflibly  without  him  ftaTpiwfc©* 
 attain  falvation,  by  him  all  that  believe,  are  faved.     Now  whatfoever  he  did,  or  fuffered   d?  "''<  tlKU  ': 
 the  end  thereof  was,  to  open  the  doors  of  the  Kingdom  of  Heaven,  which  our  iniqui-  JSgdKTtf' 
 ties  had  (hut  up.     But  becaufe  by  afcendtng  after  that. the  fharpnefs'  of  death  was  ova-  Heaven  unto 
 come,  he  took  the  very  local  peffefsion  of  glory,  and  that  to  the  ufe  of  all  that  are  his,  aU  Bdievers* 
 even  as  himfelf  before  had  witnefled,  I  goto  prepare  aplace  for  you.     And  again,  whom  John  14.2. 
 thou  haft  given  me,  O  Father,  I  will  that  where  I  am,  they  he  alfo  with  me,  that  my  glory  &  >7-  24» 
 which  thou  haft  given  me,  they  may  behold.     It  appeareth,  that  when  chrifl  did  afcend, 
 he  thenmoft  liberally  opened  the  Kingdom  of  Heaven,  to  the  end,  that  with  him,  and 
 by  him,  all  Believers  might,  raign.     In  what  eiiate  the  Fathers  refted  which  were  dead 
 before,  it  is  not  hereby  either  one  way  or  other  determined.     AU  that  we  can  rightly 
 gather,  is,  that  as  touching  their  fouls  ,  what  degree  of  joy  or  happinefs  foever  it 
 pleafed  God  to  beftow  upon  them,  his  Afcenfion  which  fucceeded,  procured  then  s,  and 
 theirs  concerning  the  Body,  muft  needs  be  not  onely  of,  but  after  his.     As  therefore 
 Helvidius,  againft  whom  St.  Jerome  writeth,  abuied  greatly  thofe  words  of  Matthew,  from  contra, 
 concerning  J-ofeph,  and  the  Mother  of  our  Saviour  Chrift,  He  knew  her  not  tilljhc  had  Helvi% 
 brought  forth  her  fir  fl-born,  thereby  gathering  againft  the  honor  of  the  Blefled  Virgin,  84       "*■* 
 that  a  thing  denied  with  fpecial  circumftance ,   doth  import  an  oppofite  affirmation 
 when  once- that  circumftance  is  expired  :   After  the  felf-iame  manner,  it  mould  be  a 
 weak  collection,  if  whereas  we  fay,  That  when  Chrift  had  overcome  the  fharpnefs  of 
 death,  he  then  opened  the  Kingdom  of  Heaven  to  all  Believers-,  a  thing  in  fuch  fort 
 affirmed  with  circumftance,  were  taken  as  infinuating  an  oppofite  denial  before  that 
 circumftance  be  accomplifhed,  and  confequently ,  that  becaufe  when  the  iharpnefs  of 
 death  was  overcome,  he  then  opened  Heaven  as  well  to  believing  Gentiles  as  zfervs 
 Heaven  till  then  was  no  receptacle  to  theSouls  of  either.     Wherefore3  be  theSpirits 
 of  the  juft  and  righteous  before  Chrift,    truly  or  falfly  thought  excluded  out  of 
 Heavenly  joy,  by  that  which  we  in  the  words  alledged  before,  do  attribute  to  Ghrifts 
 Afcenfion,  there  is  to  no  fuch  opinion,  nor  to  the  favorers  thereof,  *  any  countenance  Lyr.  foper. 
 at  all  given.     We  cannot  better  interpret  the  meaning  of  thefe  words ,    then  Pope  G/n- 2p' 
 Leo  himfelf  expoundeth  them  ,  whofe  Speech  concerning  our  Lords  Afcenfion  may    ;p3  q"5' 
 ferve  inftead  of  a  Marginal  glofs,  Chrifls  Exaltation  is  our  Promotion ;    and  whither  u*>  ScrI-llc 
 the  glory  of  the  Head  is  already  gone  before,  thither  the  Hope  of  the    ody  alfo  is  tofolUw. 
 For  at  this  d.'i,  we  have  not  onely  the pojfefsion  of  Paradife  affured  unto  us,  but  in  Chrifl 
 we  have  entred  the  higheft  of  the  Heavens.     His  opening  the  Kingdom  of  Heaven 
 and  lus  entrance  thereinto ,  was  not  onely  to  his  own  ufe,  but  for  the  benefit  of  all 
 Believers. 
 
 46.   Our  good  or  evil  eftate  after  death,  dependeth  moft  upon  the  quality  of  our  Teaching 
 lives.    Yet  fomewhat  there  is,  why  avertuous  minde  mould  rather  wifh  to  depart  this  nuance*  ^' 
 world  with  a  kinde  of  treatable  diflblution,  then  to  be  fuddenly  cut  off  in  a  moment  5  froiafuddea 
 rather  to  be  taken  then  fnatched  away  from  the  face  of  the  Earth.     Death  is  that  dcath" 
 which  all  men  fuffer,  but  not  all  men  with  one  minde,  neither  all  men  in  one  manner. 
 For  being  of  neceflity  a  thing  common,  it  is  through  the  manifold  perfwafions,  dif- 
 pofitions ,   and  occafions  of  men ,    with  equal  defert  both  of  praife  and  drfpraife, 
 fhunned  by  fome ,  by  others  defired.     So  that  abfolutely  we  cannot  difcommend , 
 we  cannot  abfolutely  approve,  either  willingnefs  to  live,  or  forwardnefs  to  die.     And 
 concerning  the  ways  of  death ,  albeit  the  choice  thereof  be  onely  in  his  hands,  who 
 alone  hath  power  over  all  fl em,  and  unto  whofe  appointment  we  ought  with  patience 
 meekly  toiubmit  our  felves  (for  to  be  agents  voluntarily  in  our  own  deftru&ion,  is 
 againft  both  God  and  Nature)  yet  there  is  no  doubt,  but  info  great  variety,  our  de- 
 files will  and  may  lawfully  prefer  one  kinde  before  another.     Is  there  any  man  of  worth 
 and  vertue,   although  not  inftru&ed  in  the  School  of  Chrift,  or  ever  taught  what 
 the  foundnefs  of  Religion  meaneth,  that  had  not  rather  end  the  days  of  this  tranfitoi  y 
 life,   as  Cyrus  in  Xenophon,  or  in  Plato,  Socrates,  are  defcribed,  then  to  fink  down 
 with  them ,   of  whom  Elihu  hath  faid  ,   Momenta  moriuntur,  there  is  fcarce  an  inftant  job  34. 
 between  their  flourifhing,  and  their  not  being  i  But  let  us  which  know  what  it  is  to 
 die,  as  Abfalon,  or  Ananias  and  Saphira  died  5   let  us  beg  of  God,  that  when  the 
 
 hour 
 
 20, 
 
jpg  The  Fifth  cBook<  of 
 
 h  b.  ii.2i.  hour  of  our  reft  is  come,  the  patterns  of  our  diffolution  may  be  J-acob  ,  Mofes , 
 -Dew.  33.  ffijhua,  Davidh  who  leifureably  ending  their  lives  in  peace,  prayed  for  the  Mercies 
 Yk^'i  of  God  to  come  upon  their  pofterity  ;  replenished  the  hearts  of  the  neareft  unto 
 them,  with  words  of  memorable  Confolation  -,  ftrengthnedmen  in  the  fear  of  God, 
 gave  them  wholefome  jnftru&ions  or  lite,  and  confirmed  them  in  true  Religion-,  in 
 furn,  Taught  the  World  no  lefs  vertuoufly  how  to  die,  then  they  had  done  before 
 how  to  live.  To  fuch  as  judge  things  according  to  the  fenfe  ot  natural  men,  and 
 afcend  no  higher,  fuddennefs,  becaufe  it  fhortneth  their  grief,  fhould  in  reafon  be 
 moft  acceptable.  That  which  caufeth  bitternefs  in  death,  is  the  languishing  attend- 
 ance and  expectation  thereof,  ere  it  come.  And  therefore  Tyrants  ufe  what  art  they 
 can,  to  increafe  the  flownefs  of  death.  Quick  riddance  out  of  life,  -  is  often  both 
 requefted  and  beftowed  as  a  benefit.  Commonly  therefore  it  is,  for  vertuous  con- 
 fiderations,  that  Wifdom  fo  far  prevaileth  with  men,  as  to  make  them  defirous  of 
 flow  and  deliberate  death  againft  the  ftream  of  their  fenfual  inclination,  content  to 
 endure  the  longer  grief,  and  bodily  pain,  that  the  Soul  may  have  time  to  call  it  felf 
 to  a  juft  account  of  all  things  paft,  by  means  whereof,  Repentance  is  perfected  , 
 there  is  wherein  to  exercife  patience,  the  joys  of  the  Kingdom  of  Heaven  have  lei- 
 fure  to  prefent  themfelves  ,  the  pleafures  of  fin  and  this  Worlds  vanities,  are  cen- 
 fured  with  uncorrupt  judgment ,  Charity  is  fiee  to  make  advifed  choice  of  thefoyl 
 wherein  herlaft  Seed  may  moft  fruitfully  be  beftowed,  themindeis  at  liberty  to  have 
 due  regard  of  that  difpofition  of  worldly  things,  which  it  can  never  afterwards  alter; 
 fypr.  de  Mop  and  becaufe  the  nearer  we  draw  unto  God ,  the  more  we  are  oftentimes  enlightned 
 tiL:  with  the  fhining  beams  of  his  glorious  prefence,  as  being  then  even  almoft  in  fight, 
 
 a  leifureable  departure  may  in  that  cafe  bring  forth  for  the  good  of  fuch  as  are  pre- 
 fent ,  that  which  fliall  caufe  them  for  ever  after  from  the  bottom  of  their  hearts 
 to  pray ,  O  let  us  die  the  death  of  the  righteous ,  and  let  our  lafl  end  be  like  theirs. 
 All  which  benefits  and  opportunities  are  by  fudden  death  prevented.  And  befides, 
 for  as  much  as  death  howfoever,  is  a  general  effed  of  the  wrath  of  God  againft  fin, 
 and  the  fuddennefs  thereof,  a  thing  which  hapneth  but  to  few  :  The  World  in  this 
 refpecl:  feareth  it  the  more  as  being  fubject  to  doubtful  conftru&ions ,  which  as  no 
 man  willingly  would  incur,  fo  they  whofe  happy  eftate  after  life,  is  of  all  mens  the 
 moft  certain,  fhould  efpecially  wim,  that  no  fuch  accident  in  their  death  may  give 
 ,  uncharitable  mindes  occafion  of  rafh ,  finifter ,  and  fufpicious  verdicts ,  wherennto 
 they  are  over- prone  :  So  that,  whether  evil  men  or  goodberefpefted,  whether  we 
 regard  our  felves  or  others,  to  be  preferved  from  fudden  death,  is  a  Blefiingof  God. 
 And  our  Prayer  againft  it ,  importeth  a  twofold  defire^  firft,  That  death  when  it 
 cometh,  may  give  us  fome  convenient  refpight-,  or  fecondly,  If  that  be  denied  us  of 
 God  yet  we  may  have  wifdom  to  provide  always  beforehand  ^  that  thofe  evils 
 overtake  us  not,  which  death  unexpected  doth  ufe  to  bring  upon  carelefs  men  ■,  and 
 that  although  it  be  fudden  in  it  felf,  neverthelefs  in  regard  of  our  prepared  mindes,  it 
 may  not  be  fudden. 
 r,  aver  tiut  47.   But  js  it  credible,  that  the  very  acknowledgment  of  our  own  unworthinefs 
 
 whSi'  we  for  to  obtain,  andinthatrefpeclrourprofeffedfearfulnefsto  ask  any  thing,  otherwife  then 
 ourunwoirhi-  onely  for  hisfake,  to  whom  God  can  deny  nothing,  that  this  fhould  be  noted  for  a 
 nt\  'cod"01  Popifh  Error  $  that  this  mould  be  termed  bafenefs,  abjection  of  minde,  or  fervility, 
 th't  worV°r  is  it  credible  i  That  which  we  for  our  unworthinefs  are  afraid  to  crave,  our  Prayer  is, 
 nds  of  hs  ^hat  God  fortheworthinefsof  hisSon,  would  notwithstanding  vouchfafe  to  grant. 
 voucWa'ft'w  May  it  pleafethem  to  fhew  us  which  of  thefe  words  it  is,  that  carrieth  the  note  of 
 granr.  This  Popifh  and  fervile  fear  •?  In  reference  to  other  Creatures  of  this  inferior  World  7 
 "w.h'lt''"  Mans  w6rtn  and  excellency  is  admired.  Compared  with  God,  the  trueft  Infcrip- 
 fliii  rhe'  note  tion  wherewith  we  can  circle  fo  bafe  a  coyn ,  is,  that  of  David  *,  Univerfa  vanitas 
 of  thcropifh  efj.  omnii  i}0mo.^  whofoever  hath  the  name  of  a  mortal  man,  there  is  in  him  what- 
 Sd'favortth  ^ever  the  name  of  vanity  doth  comprehend.  And  therefore  what  we  fay  of  our 
 not  of  that  own  unworthinefs,  there  is  no  doubt  but  Truth  will  ratifie ,  alledged  in  Prayer,  it 
 and^rrent  DOtn  becometh  and  behoveth  Saints.  For  as  Humility  is  in  Suiters  a  decent  ver- 
 f"miiiaritye      tue  ;   fo  the  teftification  thereof,  by  fuch  effectual  acknowledgments,   not  onely 
 
 til  :t  rhe  Chil- 
 dren of  Go.t  have,  through  chrifi,  with  their  Heavenly  Fa  her.    T.C.hb,  1.  pag.  1  j>5.      *  Pul.  39.  $. 
 
 argueth 
 
Ecckjtasiical  Tolity*  195? 
 
 argueth  a  found  apprehenfion  of  his  fuper-eminent  Glory  and  Majefty  before  whom  ^mmit©- 
 we  ftand ,   but  putteth  alfo  into  his  hands ,  a  kinde  of  pledge  or  bond  for  fecurity  %^  '^^  fc 
 againft  our  unthankfulnefs,  the  very  Natural  Root  whereof,  is  always  either  Igno-  JW*?,  «^- 
 ranee ,  Diflimulation ,  or  Pride  :    Ignorance,  when  we  know  not  the  Author  from  *»?»,  *  Vs  ** 
 whom  our  good  cometh  :   Diflimulation,  when  our  hands  are  more  open  then  our  ^J^fe.7* 
 eyes,   upon  that  we  receive  :     Pride,  when  we  think  our  felves  worthy  of  that,  ybi!°- de Sa- 
 which  meer  Grace  and  undeferved  Mercy  beftoweth.     In  Prayer  therefore,  to  abate  ™|KW  l  ,& 
 fo  vain  imaginations  with  the  true  conceit  of  unworthinefs  ,    is  rather  to  prevent , 
 then  commit  a  fault.     It  being  no  error  thus  to  think ,    no  fault  thus  to  fpeak  of 
 our  felves  when  we  pray  -,    is  it  a  fault,  that  the  confideration  of  our  unworthinefs, 
 maketh  us  fearful  to  open  our  mouths  by  way  of  frit?  While  J-ob  had  profperity, 
 and  lived  in  honor,  men  feared  him  for  his  authorities  fake,  and  in  token  of  their 
 fear,   when  they  faw  him,  they  hid  themselves.     Between  Elihu,  and  the  reft  of  Job 29  8. 
 J'obs  Familiars,  the  greateft  difparity  was  but  in  years.     And  he,  though  riper  then  A™°n0f^ 
 they  in  judgment ,   doing  them  reverence  in  regard  of  age  ,    ftood  long  *  doubtful ,  Ariptk  reck- 
 and  very  loth  to  adventure  upon  fpeech  in  his   Elders  hearing.    If  fo  fmall  in-  °nctl1  *©*■• 
 equality  between  man  and  man,  make  their  modefty  a  commendable  vertue ,  who,  tl^M-W^t. 
 refpe&ing  Superiors  as  Superiors,  can  neither  fpeak  nor  ftand  before  them  with-  iib.i.eap. 5- 
 out  fear  ^    that  the  Publican  approacheth  not  more  boldly  to  God  *  that  when  *)obs2-6- 
 Chrift  in  mercy  draweth  near  to  Peter ,    he  in  humility  and  fear ,  craveth  diftance  : 
 That  being  to  ftand,  to  fpeak,   to  fue  in  the  prefence  of  fo  great  Majefty,  we 
 are  afraid,  let  no  man  blame  us.     In  which  confideration  notwithftanding ,  becaufe  ThePnMicm 
 to  flie  altogether  from  God,    to  defpair  that  Creatures  unworthy  mall  be  able  to  S  lift  up  his 
 obtain  any  thing  at  his  hands ,  and  under  that  pretence,  to  furceafe  from  Prayers ,  eyes :  So  that 
 as  bootlefs  or  fruitlefs  offices  ,   were  to  him  no  lefs  injurious,  then  pernicious  to  our  jfj^ie" '* " 
 own  fouls 5  even  that  which  we  tremble  to  do  we  do,  we  ask  thofe  things  which  fhTidiv^we 
 we  dare  not  ask.     The  knowledge  of  our  own  unworthinefs ,    is  not  without  be-  da."  ask  no- 
 lief  in  the  merits  of  Chrift.     With  that  true  fear  which  the  one  caufeth ,  there  is  ought'aifo  to 
 coupled  true  boldnefs  -7  and  encouragement  drawn  from  the  other.     The  very  filence  a»k  nothing  -, 
 which  our  unworthinefs  putteth  us  unto ,    doth  it  felf  make  requeft  for  us  ,    and  ft^"^^. 
 that  in  the  confidence  of  his  Grace.     Looking  inward,  we  are  ftricken  dumb  •,  looking  ing  true  humi- 
 upward,  we  fpeak  and  prevail.     O  happy  mixture,  wherein  things  contrary  do  fo  Kty>  weopen 
 qualifie  and  correcl:  the  one  the  danger  of  the  others  excefs ,    that  neither  bold-  hypocrifc" 
 nefs  can  make  us  prefume,  as  long  as  we  are  kept  under  with  the  fenfe  of  our  own  whic,)  *hV 
 wretchednefs ;  nor,  while  we  truft  in  the  Mercy  of  God  through  Jefus  Chrift,  fear  be  ^r  "'lib 
 able  to  tyrannize  over  us !  As  therefore  our  fear  excludeth  not  that  boldnefs  *  which  ,.  p.20'2,. ' 
 becometh  Saints  5    fo  if  our  familiarity  with  God  ,    do  not  favor  of  this  fear,    Rom.5. 2,8, 
 it  draweth  too  near  that  irreverend  confidence,  wherewith  true  Humility  can  never  Heb.io  19 
 ftand. 
 
 48.    Touching  continual  deliverance  in  the  World  from  alladverfity,  their  con-  Prayer  to  be 
 ceit  h_r  that  we  ought  not  to  ask  it  of  God  by  Prayer  5  for  as  much  as  in  Scripture  ^"^J" 
 there  is  no  promife  that  we  ihall  be  evermore  free  from  vexations,  calamities,  and  aii adveifity. 
 troubles.     Mindes  religioufly  affe&ed,  are  wont  in  every  thing  of  weight  and  moment,  For  as  mucl) 
 ,   which  they  do  or  fee,  to  examine  according  unto  rules  of  Piety ,  what  dependency  JJjJjjfe  £ ,"° 
 it  hath  on  God,  what  reference  to  themfelves,  what  coherence  with  any  of  thofe  du-  Scripture,^ 
 ties  wherennto  all  things  in  the  World  mould  lead,  and  accordingly  they  frame  the  £$££& 
 inward  difpofition  of  their  mindes ,   fometime  to  admire  God ,    fometimes  to  blefs  ad"  rfiry!  and 
 him,  and  give  him  thanks,  fometime  to  exult  in  his  love,  fometime  to  implore  his  yh«evera"wei 
 mercy.     All  which  different  elevations  of  fpirit  unto  God ,   are  contained  in  the  SiJShPnw 
 nameof  Prayer.     Every  good  and  holy  defire ,  though  it  lack  the  form,  hath  notwith- er  might  have 
 Handing  in  it  felf  the  fubftance,  and  with  him  the  force  of  a  Prayer,  who  regardeth  conceSte- 
 the  very  moanings,  groans,  and  fighs  of  the  heart  of  man.     Petitionary  Prayer  be-  fngnoVrayer 
 longethonely  to  fuch  as  are  in  themfelves  impotent,  and  ftand  in  need  of  relief  from  of  c"'^'hi^ 
 others.     We  thereby  declare  unto  God,  what  our  own  defire  is,  that  he  by  his  power  *e  cmaiibre 
 mould  effect.    It  prefuppofeth  therefore  in  us,    Firft,  the  want  of  that  which  we  ourfdves, 
 pray  for :    Secondly,    a  feeling  of  that  want  :    Thirdly,  an  earneft  willingnefs  of  *££*£* 
 minde  to  be  eafed  therein  :    Fourthly,  a  declaration  of  this  our  defire  in  the  fight  r.c.hb.'i.p. 
 of  God,  not  as  if  he  mould  be  other  wife  ignorant  of  our  neceflities  5  but  becaufe  we  ^' 
 
 G  g  this 
 
zoo  The  Fifth  cBool^  of 
 
 Oratio,  qui 
 
 this  way  fhew  that  we  honor  him  as  our  God,    and  are  verily  peifwaded,  that  no 
 good  thing  can  come  to  pafs,    which  he  by  his  omnipotent  Power  eftedteth  not. 
 Now  becaufe  there  is  no  mans  Prayer  acceptable,  whofe  perfon  is  odious,  neither  any 
 won  fi!  }'<r     mans  perfon  gracious  without  Faith  ;  it  is  of  neceffity  required,  that  they  which  pray, 
 WumnTnpo"  do  believe.     The  Frayers  which  our  Lord  and  Saviour  made,  were  for  his  own  wor- 
 rdltfdere      thinefs  accepted  •,  ours  God  accepteth  not,  but  with  this  condition ,  If  they  bejoyn- 
 c.u^fed  ed  with  belief  in  Chrift.     The  Prayers  of  the  Juft  are  accepted  always,  but  not  al- 
 pfcdatuin.  '    ways  thofe  things  granted  for  which  they  pray  :   For  in  Prayer,  if  Faith  and  Aflu- 
 Ang  Enar. i.   rance  t0  obtain,    were  both  one  and  the  fame  thing,  feeing  that  the  effecl:  of  not 
 I'/ai.  ic8.     Q^jajjj^g^  is  a  piain  telHmony,  that  they  which  prayed,  were  not  fure  they  fhould 
 obtain  5   it  would  follow,   that  their  Prayer  being  without  certainty  of  the  event , 
 was  alfo  made  unto  God  without  Faith,  and  confequently ,  that  God  abhorred  it. 
 Which  to  think  of  fo  many  Prayers  of  Saints  \  as  we  finde  have  failed  in  particular 
 requefts,  how  abfurd  were  it  i  His  faithful  people  have  this  comfort,  that  whatfo- 
 ever  they  rightly  ask,  the  fame  (no  doubt,  but)  they  (ball  receive,  fofaras  may  ftand 
 with  the  glory  of  God,  and  their  own  everlafting  good  5  unto  either  of  which  two,  it 
 is  no  vertuous  mans  purpofe  to  feek ,  or  defire  to  obtain  any  thing  prejudicial  5  and 
 therefore  that  claufe  which  our  Lord  and  Saviour  in  the  Prayer  or  his  Agony  did  ex- 
 prefs,  we  in  Petitions  of  like  nature,  do  always  imply,  Pater,  ft  pfiibile  eft,  If  it  may 
 ftand  with  thy  will  and  pleafure.     Or  if  not,  but  that  there  be  fecret  impediments 
 and  caufes,  in  regard  whereof,  the  thing  we  pray  for,  is  denied  us  ;  yet  the  Prayer  it 
 felf,  which  we  make,  is  a  pleafing  Sacrifice  to  God ,  who  both  accepteth  and  reward- 
 vi  35'  eth  it  fome  other  way.     So  that  linners,  in  very  truth,  are  denied  when  they  feem  to 
 j.;™^^   prevail  in  their  Supplications,  becaufe  it  is  not  for  their  fakes,  or  to  their  good,  that 
 {.6.  '  their  futes  take  place-,  the  faithful  contrariwife,  becaufe  it  is  for  their  good  often- 
 
 B  52-      times  that  their  Petitions  do  not  take  place,   prevail  even  then  when  they  moll: 
 zzot.  i:.;>    feem  denied,     our  Lord  God  in  anger  hath  granted  fome  impenitent  mens  requefls , 
 a9  eo  121  '  **  m  ^e  ot^tr  fl(^e  t^3e  dfoftles  fate,    be  hath  of  favor  and  mercy  not  granted  (  faith 
 ArU?robam     St.  Augufline.)     To  think  we  may  pray  unto  God  for  nothing,  but  what  he  hath 
 viiiuw.         promifed  in  holy  Scripture,  we  Ihall  obtain,   is  perhaps  an  error.  .For  of  Prayer 
 there  are  two  ufes.     It  ferveth  as  a  mean  to  procure  thofe  things  which  God  hath  pro- 
 mifed, to  grant  when  we  ask  5    and  it  ferveth  as  a  mean  to  exprefs  ourlawfui  defires 
 alfo  towards  that,  which  whether  we  fhall  have  orno,  we  know  not,  till  we  fee  the 
 event.     Things  in  themfelves  unholy  or  unfeemly,  we  may  not  ask-,  wemaywhat- 
 foever,  being  not  forbidden,  either  Nature  or  Grace  fhall-reafonably  move  us  to  wifh 
 as  importing  the  good  of  men-,  albeit,  God  himfelf  have  no  where  by  promife  allured 
 us  of  that  particular  which  our  Prayer  craveth.     To  pray  for  that,  which  is  in  it  felf, 
 and  of  its  own  nature,  apparently  a  thing  impoflible,  were  not  convenient.     Where- 
 fore, though  men  do  without  offence  wifh  daily,  that  the  affairs  which  with  evil  fuc- 
 cefs  are  pail,  might  have  fain  out  much  better,  yet  to  pray  that  they  may  have  been 
 any  other  then  they  are,  this  being  a  manifeft  impoflibility  in  it  felf,  the  Rules  of  Re- 
 ligion do  not  permit.     Whereas  contrariwife,  when  things  of  their  own  nature  contin- 
 gent and  mutable,    are  by  the  fecret  determination  of  God,   appointed  oneway, 
 though  we  the  other  way  make  our  Prayers,  and  confequently  ask  thofe  things  of 
 God,  which  are  by  this  fuppofition  impolfible,  we  notwithstanding  do  not  hereby  in 
 Prayer,  tranfgrefs  our  lawful  bounds.     That  Chrift,  as  the  onely  begotten  Son  of 
 God,"  having  no  Superior,  and  therefore  owing  honor  unto  none,  neither  Handing  in 
 any  need,  fhould  either  give  thanks,  or  make  petition  unto  God,  were  moft  abfurd. 
 As  Man,  what  could  befeem  him  better,  whether  we  refpecl  his  affection  to  God- 
 ward,  or  his  own  neceffity,  or  his  charity  and  love  towards  men  'i  Some  things  he  knew 
 lliould  come  to  pafs,  and  notwithstanding  prayed  for  them ,  becaufe  he  alfo  knew 
 that  the  necelTary  means  ro  effect  them,  were  his  Prayers.     As  in  the  Pfalmk  isfaid, 
 i:J.:.8.        Ask  of  me,  and  I. will  give  thee  the  Heathen  for  thine  Inheritance  ,   and  the  ends  of 
 the  Earth  for  thy  po(fefsion.     Wherefore,  that  which  here  God  promifeth  his  Son,  the 
 Jo'm  1 7. 1,  a.  fame  in  the  Seventeenth  ©f  John  heprayeth  for,  Father,  the  hour  is  now  come,  glorifie 
 thy  Sop  >   that  thy  Son  alfo  may  glorifie  thee ,    according  as  thou  hafl  given  him  power 
 over  'all_ficjb.     But  had  Chrift  the  like  promife,  concerning  the  effect  of  every  par- 
 ticular for  which  he  .prayed  i  That  which  was  not  effected.,  could  not  be  promifed. 
 
 And 
 
EcckJiaBical  Tolity.  20 1 
 
 And  we  know  in  what  fort  he  prayed  for  removal  of  that  bitter  Cup,    which  jjjjh,-2l|9, 
 Cuphetafted,  notwithftanding  his  Prayer.     To  fhift  off  this  example,  they  anfwer  n!kc  2.'|a.: 
 firft      '  hat  as  other  children  of  God,  [o  Chrift  had  a  promife  of  deliver  ante ,  as  far  as  Neither  did 
 the  glory  of  God  in  the  accomplifhment  of  his  vocation  would  fuffer.     And  if  we  our  chrift*  pray 
 ielves  have  notalfo  in  that  fort  the  promife  of  God  to  be  evermore  delivered  from  with«M  pro- 
 all  adverfity,    what  meaneth  the  Sacred  Scripture  to  fpeak  in  fo  large  terms,  Be  "heVch*" 
 obedient ,  and  the  Lord  thy  God  will  make  thee  plenteous  a  in  every  work  of  thy  band,  children  of 
 in  the  fruit  of  thy  body,   and  in  the  fruit  of  thy  cattel ,    and  in  the  fruit  of  the  Land  ^0od,'.t°wh' ,c 
 for  thy  wealth.      Again,  Keep  his  Laws  ,  and  thou  jl>alt  be  blefl  above  all  people,  the  had  humljed 
 Lord  (hall  take  from  thee  b  all  infirmities.     The  man  whofe  delight  is  in  the  Law  of  himietf  have, 
 God,  c  whatsoever  he  doth,  it  flail  pro/per.     For  the  ungodly  there  are great plagues  %oS^oiL 
 remaining  butwhofoever  putteth  his  truft  in  the  Lord,  Mercy  imbracethhim  d  on  liwancefo 
 even  fide.     Not  onely  that  mercy  which  keepeth  from  being  over-laid  or  oppreft,  [ar,0afs'heg,°" 
 but  Mercy  which  faveth  from  being  touched  with  grievous  miferies ,  Mercy  which  [hat  a  c°dm- 
 turneth  away  the  courfe  of  c  the  great  water  floitds,  andpermitteth  them  not  to  come  pifflraent  of 
 near.     Neverthelefs,  becaufe  the  Prayer  of  Chrift  did  concern  but  one  calamity,  they  wouSff"; 
 are  ftill  bold  to  deny  the  lawfulnefs  of  our  Prayer  for  deliverance  out  of  all ,   yea,  r.  c.  Ub.3. ' 
 though  we  pray  with  the  fame  exception  that  he  did,  iffucb  deliverance  may  (land  £arfe„~0' 
 with  the  pleafure  of  Almighty  God,  and  not  otherwife.     For  they  have,  fecondly,  found  I  Deur!  73°,  1° 
 out  a  Rule,  that  Prayer  ought  onely  to  be  made  for  deliverance  f  from  this  or  that cVM-  1.4. 
 particular  adverfity,  whereof  we  know  not,  but  upon  the  event,  what  the  pleafure  of  God  1?-  a "  32  "' 
 is.    Which  quite  overt hroweth  that  other  principle,  wherein  they  require  unto  every  er.c.  Ufa.  3. 
 Prayer,  which  is  of  Faith,  an  alturance  to  obtain  the  thing  we  pray  for.     At  the  firft  ?a^°^.  h 
 to  pray  againft  all  adverfity  was  unlawful,  becaufe  we  cannot  affure  our  Ielves  that  this  nottodefae 
 will  be  granted.    Now  we  have  licence  to  pray  againft  any  particular  adverfity,  and  t0  be  free 
 the  reafon  given,  becaufe  we  know  not  but  upon  the  event  what  God  will  do.     If  vcX/fifft 
 we  know  not  what  God  will  do ,  it  followeth ,    that  for  any  afiurance  we  have ,  he  be  his  will ,    ' 
 may  do  otherwife  then  we  pray,  and  we  may  faithfully  pray  for  that  which  we  can-  c£nflihceri£ftj, 
 not  afluredly  prefume  that  God  will  grant.     Seeing  therefore  neither  of  thefe  two  already  d.  cia- 
 Anfwers  will  ferve  the  turn,  they  have  a  third,  which  is,  That  to  pray  infuchfort,  r,;d  his  will 
 is  but  idly  mifpent  labor ,    becaufe  God  hath  already  revealed  his  Will  touching  [ib'"pig.a^ 
 this  requeft  ^  and  we  know,  that  the  fute  we  make,  is  denied  before  we  make  it. 
 Which  neither  is  true,  and  if  it  were,  was  Chrift  ignorant  what  God  had  deter- 
 mined touching  thofe  things  which  himfelf  fhould  fuffer  i  To  fay,  He  knew  not  what  r.c.'tib'sipv 
 weight  of  fuffer  ances  his  Heavenly  Father  had  meafured  unto  him,  isfomewhat  hard  5  2CI- 
 harder ,  that  although  he  knew  them,  notwithftanding  for  the  prefent  time  they  we're 
 forgotten ,    through  the  force  of  thofe  unfpeakable  pangs  which  he  then  was  in.     The 
 one  againft  the  plain  exprefs  words  of  the  holy  Evangelift,  He  knew  all  things  that  John  18.  -$. 
 fhould  come  upon  him  5    the  other  lefs  credible,  if  any  thing  may  be  of  lefs  credit 
 then  what  the  Scripture  it  felf  gain-fayeth.     Doth  any  of  them  which  wrote  his 
 fufferings,  make  report  that  memory  failed  him  *    Is  there  in  his  words  and  fpeeches 
 any  fign  of  deled  that  way  <     Did  not  himfelf  declare  before  ,  whatfoever  was  to 
 happen  in  the  courfe  of  that  whole  tragedy  i   Can  we  gather  by  any  thing ,   after 
 taken  from  his  own  mouth ,    either  in  the  place  of  publick  judgment ,  or  upon  the 
 Altar  of  theCrofs,  that  through  the  bruifing  of  his  Body,  fome  part  of  the  trea- 
 fures  of  his  Soul  were  fcattered  and  flipt  from  him  i  If  that  which  was  perfect  both  be- 
 fore and  after,  did  fail  at  this  onely  middle  inftant ,  there  muft  appear  fome  manifeft 
 caufe  how  it  came  to  pafs.     True  it  is ,   that  the  pangs  of  his  heavinefs  and  grief 
 were  unfpeakable  5  and  as  true,  That  becaufe  the  mindes  of  the  affli&ed,  do  never 
 think  they  have  fully  conceived  the  weight  or  meafure  of  their  own  wo,  they  ufe  their 
 affe&ion  as  a  whetftone,  both  to  wit  and  memory  -7   thefe  as  Nurfes  do  feed  grief,  fo 
 that  the  weaker  his  conceit  had  been  touching  that  which  he  was  to  fuffer,  the  more  it 
 muft  needs  in  that  hour  have  helped  to  the  mitigation  of  his  anguifh.     But  his  anguifh 
 we  fee  was  then  at  the  very  higheft  whereunto  it  could  poffibly  rife  5  which  argueth 
 his  deep  apprehenfion,  even  to  the  laft  drop  of  the  Gall  which  that  Cup  contained, 
 and  of  every  circumftance  wherein  there  was  any  force  to  augment  heavinefs  -7   bun 
 above  all  things,  the  refolute  determination  of  God,  and  his  own  unchangeable  pur- 
 pofe,  which  he  at  that  time  could  not  forget.     To  what  intent  then  was  his  Prayer, 
 
 Gg  3  which 
 
loz  The  Fifth  (Boo{  of 
 
 which  plainly  teftifieth  fo  great  willingnefs  to  avoid  death?   Will,  whether  it  be  m 
 God  or  Man,  belongeth  to  the  EfTence  or  Nature  of  both.     The  Nature  therefore  of 
 God  being  one ,   there  are  not  in  God  divers  Wills ,  although  the  God-head  be  in 
 divers  perfons,  becaufe  the  power  of  willing,  is  a  natural,  not  a  perfonal  propriety. 
 Contrariwife,  the  Perfon  of  our  Saviour  Chrift  ;being  but  one,  there  are  in  him  two 
 Wills  s  becaufe  two  Natures ,  the  Nature  of  God,  and  the  Nature  of  Man,  which 
 both  do  imply  this  Faculty  and  Power.     So  that  in  Chrift  there  is  a  Divine,  and  there 
 is  an  Humane  will,  otherwife  he  were  not  both  God  and  Man.    Hereupon  the  Church 
 hath  of  old  condemned  Monothelites  as  Hereticks,  for  holding,  That  Chrift  had  but 
 one  Will.    The  Works  and  Operations  of  our  Saviours  Humane  will,  were  all  fubjecl 
 pfal.40. 8.      to  the  Will  of  God,  and  framed  according  to  his  Law,  I  defire  to  do  thy  Will,  O  God, 
 and  thy  Law  is  within  mine  heart.     Now  as  Mans  will,  fo  the  Will  of  Chrift  hath 
 two  feveral  kindes  of  operation,  the  one  Natural  or  neceffary,  whereby  it  delireth  lim- 
 ply whatfoever  is  good  in  it  felt,  and  fhunneth  as  generally  all  things  which  hurt  •,  the 
 other  Deliberate,  when  we  therefore  embrace  things  as  good,  becaufe  the  eye  of  under  - 
 ftanding  judgeth  them  good,  to  that  end  which  we  limply  delire.     Thus  in  it  felf  we 
 defire  health,  Phylick  onely  for  healths  fake.     And  in  this  fort  fpecialReafon  often- 
 times caufeth  the  Will  by  choice  to  prefer  one  good  thing  before  another,  to  leave 
 one  for  anothers  fake,   to  'forgo  meaner  for  the  attainment  of  higher  delires,  which 
 our  Saviour  likewife  did.     Thefe  different  inclinations  of  the  Will  confidered,  the 
 reafon  is  ealie,  how  in  Chrift  there  might  grow  delires  feeming,  but  being  not  indeed 
 oppolite,  either  the  one  of  them  unto  the  other,  or  either  of  them  to  the  Will  of 
 loh  12  2i.     God.     For  let  the  manner  of  his  fpeech  be  weighed,  My  Soul  is  now  troubled}  and 
 what  fhould  I  fay  ?   Father,  fave  me  out  of  this  hour.     But  yet  for  this  'very  caufe  I  am 
 come  into  this  hour.     His  purpofe  herein  was  molt  effectually  to  propofe  to  the  view 
 of  the  whole  World  two  contrary  Objects ,  the  like  whereunto  in  force  and  efficacy 
 were  never  presented  in  that  manner  to  any,  but  onely  to  the  Soul  of  Chrift.     There 
 was  presented  before  his  eyes  in  that  fearful  hour,  on  the  one  fide  Gods  heavy  in- 
 dignation and  wrath  towards  mankinde,  as  yet  unappeafed,  death  as  yet  in  full  ltrength, 
 Hell  as  yet  never  maftered  by  any  that  came  within  the  confines  and  bounds  there- 
 in pom'if '  of,   fomewhat  alfo  peradventure  more  then  is  either  poflible  or  needful  for  the  wit 
 aivinitas  hu-   of  man  to  finde  out  ;  finally,  Himfelf  flefh  and  blood  *  left  alone  to  enter  into  conflict 
 k  '"ndum"'  f  with  a^  tne^ :  ®n  ^ie  ct^e):  ^e>  a  World  to  be  faved  by  One,  a  pacification  of  wrath 
 quid  deferuif-  through  the  dignity  of  that  Sacrifice  which  Ihould  be  offered,  aconqueft  over  death 
 fc,&fccundum  through  the  power  of  that  Deity,  which  would  not  fuffer  the  Tabernacle  thereof  to 
 dcSffeT    fee  corruption,  and  an  utter  disappointment  of  all  the  forces  of  infernal  powers, 
 Subtraxitpro-  through  thepurityof  that  Soul  which  they  fhould  have  in  their  hands,  and  not  be  able 
 fe.fnon  ft  'a-   t0  toucn-     Let  no  man  marvel,  that  in  this  cafe  the  Soul  of  Chrift  was  much  troubled, 
 ra' i"  unio-Pa    For  what  could  fuch  apprehenlions  breed,  but  (as  their  nature  is)  inexplicable  Palfions 
 ntm  Sccrgo  0f  minde ,  defiies  abhorring  what  they  embrace,  and  embracing  what  they  abhor? 
 non  Xuv™    In  which  Agony  ,    how  Jhould  the  tongue  go  about  to  exprefi  what  the  foul  endured  f 
 rcr,  fed  non    when  the  griefs  of  fob  were  exceeding  great,  his  words  accordingly  to  open  them 
 SKr.  sic  were  many  -,  howbeit ,  ftill  unto  his  feeming  they  were  undifcovered  :  Though  my 
 ergo  huniani-  talk  (  faith  fob h)  be  this  day  in  bitternef ,  yet  my  plague  is  greater  then  my  groaning. 
 rt/idv'fr     But  nere  t0  vv^at  PulP°^e  mou^  words  ferve,    when  nature  hath  more  to  declare 
 omdXu    then  groans  and  ftrong  cries,  more  then  ftreams  of  bloody  fweats,   more  then  his 
 eft.  crjam      doubled  and  tripled  Prayers  can  exprefs  ,   who  thrice  putting  forth  his  hand  to  re- 
 tmCqnu"-"non  ceive  that  Cup ,  befides  which ,  there  was  no  other  caufe  of  his  coming  into  the 
 profuainiqui-  World,  he  thrice  pulleth  it  back  again,  and  as  often  even  with  tears  of  blood  craveth, 
 "ftrafCrePr°  if  it  be  pfsible,  O  Father,  or  if  not,  even  what  thine  own  good  fleafure  is-,  for  whofe 
 .km'ptionc  fu- fake  the  Paffion  that  hath  in  it  a  bitter,  and  a  bloody  conflict,  even  with  Wrath,  and 
 ftinuir,  quarc  Death,  and  Hell,  is  molt  welcome.     Whereas  therefore  we  finde  in  God  a  willre- 
 r'qS'non   folved  that  Chrift  fiiall  fufter  •,   and  in  the  Humane  will  of  Chrift  two  actual  delires, 
 quafi  adverfus  the  one  avoiding ,   and  the  other  accepting  death  5  Is  that  delire  which  firft  declareth 
 ^'Zrmu00  lt  felf  by  Prayer,  againft  that  wherewith  he  concludeth  Prayer,  or  either  of  them 
 
 ran?,  fed  no-  _  ... 
 
 bis  innocentiam  fuam  in  poena  demonftrars.  Hug.de  Sacra,  lib/2.  part.i.  cap.  10.  Dtus  meus,  utquid  derehquifti  me? 
 Vox  eft  ncc  ignorantia%  nee  difndemia-,  ncc  querela,  fed  admirationis  rancum ,  qua-  ali  s  invefliganda;  aaufe  ardorem  & 
 rf'ligcntiamacuac.     b  Job  25  8. 
 
 againft 
 
EcclefiaTtical  ^Polity.  203 
 
 againft  his  mindc,  to  whom  Prayer  in  this  cafe  feeketh  i  We  may  judge  of  thefe  diver- 
 fines  in  the  Will, by  the  like  in  theUnderftanding.     For  as  the  intelle&ual  part  doth  net 
 crofs  it  felf,  by  conceiving  man  to  be  juft  and  unjuft,  when  it  meaneth  not  the  fame  man, 
 nor  by  imagining  the  fame  man  learned  and  unlearned,  if  learned  in  one  skill,  and  in 
 another  kinde  of  learning  unskilful ,   becaufe  the  parts  of  every  true  oppofition  do 
 always  both  concern  the  fame  fubjecl ,  and  have  reference  to  the  fame  thing,  fith 
 otherwife  they  are  but  in  ihew  oppofite,    and  not  in  truth  :  So  the  Will  about  one 
 and  the  fame  thing  may  in  contrary  refpe&s  have  contrary  inclinations ,    and  that 
 without  contrariety.     The  Minifter  of  Juftice  may,    for  publike  example  toothers, 
 virtuoufly  will*  the  execution  of  that  party ,  whofe  pardon  another  for  confanguini- 
 ties  fake  as  virtuoufly  may  defire.     Confider  death  in  it  felf,  and  nature  teacheth 
 Chrift  to  fhun  it.     Confider  death  as  a  mean  to  procure  the  falvationof  the  World, 
 and  mercy  worketh  in  Chrift  all  willingnefs  of  minde  towards  it.     Therefore  in  thefe  ift.  53.10; 
 two  defires  ,   there  can  be  no  repugnant  oppofition.     Again,  compare  them  with  Job  ,0' 1S* 
 the  Will  of  God,  and  if  any  oppofition  be,  it  muft  be  onely  between  his  appoint- 
 ment of  Chrifts  death ,  and  the  former  defire  which  wifheth  deliverance  from  death. 
 But  neither  is  this  defire  oppofite  to  the  Will  of  God.     The  Will  of  God  was,  that 
 Chrift  fhould  fufter  the  pains  of  death.     Not  fo  his  will,   as  if  the  torment  of  inno- 
 cency  did  in  it  felt  pleafe  and  delight  God  5  but  fuch  was  his  Will ,  in  regard  of  the    - 
 end  whereunto  it  was  neceflary,  that  Chrift  fhould  fufter.    The  death  of  Chrift  in  it 
 felf  therefore,  God  willeth  not,  which  to  the  end  we  might  thereby  obtain  life,  he 
 both  alloweth  and  appointeth.    In  like  manner,  the  Son  of  Man  endureth  willingly 
 to  that  purpofe  thole  grievous  pains,   which  fimply  not  to  have  fhunned  had' been 
 againft  Nature ,  and  by  confequent  againft  God.     I  take  it  therefore  to  be  an  error, 
 that  Chrift  either  knew  not  what  himfelf  was  to  fufter ,   or  elfe  had  forgotten  the 
 things  he  knew.     The  root  of  which  error ,  was  an  over-reftrained  confideration  of 
 Prayer ,   as  though  it  had  no  other  lawful  ufe,  but  onely  to  ferve  for  achofen  mean , 
 whereby  the  Will  refolveth  tofeek  that  which  theUnderftanding  certainly  knoweth 
 it  fhall obtain:  Whereas  Prayers,  in  truth,  both  ours  are,  and  his  were,  aswellfome- 
 time  a  prefentation  of  meer  defires ,   as  a  mean  of  procuring  defired  effects  at  the 
 hands  of  God.    We  are  therefore  •  taught  by  his  example,  that  the  prefence  of  do- 
 lorous and  dreadful  objecls,  eveninmindes  moil  perfect,  may  as  clouds  over-caft  all 
 fenfible  joy  $   that  no  afturance  touching  future  victories  can  make  prefent  Conflicts  fo 
 fweet  and  eafie,  but  nature  will  ftmn  and  fhrink  from  them  5  nature  will  defire  eafe 
 and  deliverance  from  oppreflive  burthens  ;  that  the  contrary  determination  of  God 
 is  oftentimes  againft  the  effect  of  this  defire  >   yet  not  againft  the  affection  it  felf, 
 becaufe  it  is  naturally  in  us  5  that  in  fuch  cafe  our  Prayers  cannot  ferve  us  as  means  to 
 obtain  the  thing  we  defire  -7   that  notwithftanding  they  are  unto  God  moft  accept- 
 able facrifices,  becaufe  they  teftifie  we  defire  nothing  but  at  his  hands,  and  our  de- 
 fires wefubmit  with  contentment  to  be  over-ruled  by  his  Will  b  and  in  general  they 
 are  not  repugnant  unto  the  Natural  Will  of  God,  which  wifheth  to  the  works  of  his 
 own  hands,  in  that  they  are  his  own  handy-work,  all  happinefs,  although  perhaps 
 for  fome  fpecial  caufe  in  our  own  particular,  a  contrary  determination  have  feemed 
 more  convenient  $  finally,  that  thus  to  propofe  our  defires  which  cannot  take  fuch ! 
 effe&s  as  we  fpecifie ,  fhall  notwithftanding  otherwife  procure  us  his  Heavenly  grace, ' 
 even  as  this  very  Prayer  of  Chrift  obtained  Angels  to  be  fenthim ,  as  comforters  in  Luke  22. 14= 
 his  Agony.     And,  according  to  this  example,  we  are  not  afraid  to  prefent  unto  God 
 our  Prayers  for  thofe  things,  which  that  he  will  perform  unto  us,  we  have  nofure  nor 
 certain  knowledge.    St.  P4«/j  Prayer  for  the  Church  of  Corinth  was,  that  theymight  2  cor.13. 7. 
 not  do  any  evil,  although  he  knew  that  no  man  liveth  which  finneth  not,  although  he 
 knew  that  in  this  life  we  always  muft  pray,  Forgive  us  our  fins.     It  is  our  frailty,  that  we  may  not 
 in  many  things  we  all  do  amifs-,  butavertue,  that  we  would  do  amifs  in  nothing;  and  Prayi*£ch£M 
 a  teftimony  of  that  vertue,  when  we  pray,  That  what  occafion  of  fin  foever  do  offer  it  l^mlw  fin?' 
 felf,  we  may  be  ftrengthned  from  above  towithftand  it.    They  pray  in  vain  to  have  becaufe  we 
 fin  pardoned,  which  feek  not  alfo  to  prevent  fin  by  Prayer,  even  every  particular  fin,  ^^Frngive 
 by  Prayer  againft  all  fin,  except  men  can  name  fome  tranfgreflion  wherewith  we  utmrfim. 
 ought  to  have  truce.     For  in  very  deed,  although  we  cannot  be  free  from  all  fin  col-  T  c- llb-  5* 
 •     le&ively,  in  fuch  fort  that  no  part  thereof,  fliall  be  found  inherent  in  us,  yetdiftri-  pa§'2' 
 
 butively. 
 
20^  The  Fifth  <Boo{  'of 
 
 butively,  attheleaft,  all  great  >and  grievous  actual  offences,  as  they  offer  themfelves 
 
 one  by  one ,  both  may  and  ought  to  be  by  all  means  avoided.     So  that  in  this  fenfe, 
 
 to  be  preferved  from  all  fin ,  is  not  impoffible.     Finally ,    concerning  deliverance  it 
 
 felf  from  all  adverfity,  we  ufenot  to  fay,  men  are  in  adverfity  vvhenfoever  they  feel 
 
 any  fmall  hinderance  of  their  welfare  in  this  World,  but  when  fome  notable  afflict  ion 
 
 or  crofs ,    fome  great  calamity  or  trouble  befalleth  them.     Tribulation  hath  in  it 
 
 divers  circumftances ,    the  Minde  fundry  faculties  to  apprehend  them  :    It  offereth 
 
 fometime  it  felf  to  the  lower  powers  of  the  Soul,  as  a  moft  unpleafant  fpectacle5  to 
 
 the  higher  fometimes ,   as  drawing  after  it  a  train  of  dangerous  inconveniences ; 
 
 fometime  as  bringing  with  it  remedies  for  the  curing  of  fundry  evils,  as  Gods  inftru- 
 
 ment  of  revenge  and  fury  fometime  •,  fometime  as  a  rod  of  his  juff,  yet  moderate,  ire 
 
 and  difpleafure  ^  fometime,  as  matter  for  them  that  fpightfully  hate  us  toexercife  their 
 
 poyfoned  malice  5    fometime  as  a  furnace  of  tryal  for  vertue  to  {hew  it  felf,    and 
 
 through  conflict  to  obtain  glory.     Which  different  contemplations  of  adverfity,  do 
 
 work  for  the  moft  part  their  anfwerable  effects.     Adverfity  either  apprehended  by 
 
 Senfe  as  a  thing  offenfive  and  grievous  to  Nature,  or  by  Reafon  conceived  as  a  fnare, 
 
 an  occafion  of  many  mens  falling  from  God  ,    a  fequel  of  Gods  indignation  and 
 
 wrath,  a  thing  which  Satan  defireth,  and  would  be  glad  to  behold  ^  Tribulation  thus 
 
 confidered  being  prefent  caufeth  forrow ,   and  being  imminent  breedeth  fear.    For 
 
 moderation  of  which  two  affections ,    growing  from  the  very  natural  bitternefs  and 
 
 pfcl.119.71.   »all  of  adverfity ,    the  Scripture  much  alledgeth  contrary  fruits ,   which  Affliction 
 
 hkewife  hath  vvhenfoever  it  falleth  on  them  that  are  tractable ,    the  grace  of  Gods 
 
 2  Tim.?.  12.    holy 'Spirit  concurring  therewith.     But  when  the  Apoftle  St.  Paul  teacheth ,  Thai 
 
 T°ftr3ca*e-    every  one  wn^cn  vvu^  ^ve  §0<^y  *n  Chrift  Jelus,    muft  fuffer  perfecution,  and,  by 
 
 cudonHscon.  many  tribulations  we  muft  enter  into  the  Kingdom  of  Heaven,  becaufe  in  a  Foreft  of 
 
 trary  ro  that  raany  Wolves ,   Sheep  cannot  chufe  but  feed  in  continual  danger  of  life  •,    or  when 
 
 u.°h!  Thafc  a  St.  James  exhorteth,  to  account  it  a  matter  of  exceeding  joy,   when  we  fall  into 
 
 very'  one       divers  temptations ,  becaufe  by  the  tryal  of  Faith  ,  Patience  is  brought  forth  5  was 
 
 ]Tve"odT'IiH   it,  fuppofe  we,  their  meaning  to  fruftrate  our  Lords  admonition-,  Pray  that  ye  enter 
 
 chifft'Jefuil   nit  into  temptation  ?    When  himfelf  pronounceth  them  bleffed  that  fhould  for  his 
 
 muft  luffer      jsjames  fake  be  fubject  to  all  kindes  of  ignominy  and  opprobrious  malediction,  was 
 
 rfc-Jib°^    it  his  purpofe  that  no  man  fhould  ever  pray  with  David  b,   Lord,  remove  from  me 
 
 p.  200.  '       n)ame  anei  contempt  ?    In  thofe  tribulations,    faith  St.  Augufline^  ,  which  may  hurt 
 
 tvSi-i?*'*.  «*  wel1  #  P°fl>  m  muft  fay  with  the  JPeftle>  w^at  mJmuM  ask  as  we  ought,  we 
 ttAug  Emit,  know  net  5  yet  becaufe  they  are  tough,  becaufe  they  are  grievous  ,  becaufe  the  fenfe  of 
 in  cap.14.  mr  maknefi '  flieth  them,  rve  pray  according  to  the  general  defire  of  the  will  of man , 
 that  God  would  turn  them  away  from  us ,  owing  in  the  mean  while  this  devotion  to  the 
 Lord  our  God  ;  that  if  he  remove  them  not,  yet  we  do  not  therefore  imagine  our  f elves  in 
 his  fight  dejpifed,  but  rather  with  godly  fuprance  of  evils  ^  expect  greater  good  at  his 
 merciful  hands.  For  thus  is  vertue  in  weaknef  perfected.  To  the  flefli  (as  theApo- 
 ftle  himfelf  granteth  )  all  affliction  is  naturally  grievous.  Therefore  Nature  which 
 caufeth  to  fear,  teacheth  to  pray  againft  all  adverfity.  Profperity  in  regard  of  our  cor- 
 rupt inclination  to  abufe  the  bleifings  of  Almighty  God,  doth  prove  for  the  moft 
 prov.  1. 3 1.  part  a  thing  dangerous  to  the  Souls  of  Men.  Very  Eafe  it  felf,  is  death  to  the  wicked, 
 and  the  profperity  of  fools  fhyeth  them  :  Their  Table  is  a  Snare ,  and  their  Fe- 
 licity their  utter  overthrow.  Few  men  there  are,  which  long  profper  and  fin 
 not  Howbeit,  even  as  thefe  ill  effects,  although  they  be  very  ufual  and  com- 
 mon, are  no  bar  to  the  hearty  prayers,  whereby  moft  vertuous  mmdes  wifh  peace 
 and  profperity  always  where  they  love,  becaufe  they  confider,  that  this  m  it  felt  is  a 
 thing  naturally  defired  :  So  becaufe  all  adverfity  is  in  if  felf  againft  nature,  whac 
 fhould  hinder  to  pray  againft  it ,  although  the  providence  of  God  turn  it  often  unto 
 the  ereat  good  of  many  men?  Such  Prayers  of  the  Church  to  be  delivered  from  all 
 adverfity ,  are  no  more  repugnant  to  any  reafonable  difpofition  of  mens  mindes  to- 
 wards death ,  much  lefs  to  that  bleffed  Patience  and  meek  Contentment  which 
 Saints  by  Heavenly  infpiration  have  to  endure,  (what  crofs  or  calamity  foever  it 
 pleafeth  God  to  lay  upon  them)  then  our  Lord  and  Saviours  own  Prayer  before  his 
 Paflion,  was  repugnant  unto  his  moft  gracious  refolution  to  die  for  the  fins  of  the 
 whole  World. 
 
 tfif  In 
 
Ecclefiaslical  Tolity.  205 
 
 49.  In  praying  for  deliverance  from  all  adverfity,  we  feek  that  which  Nature  doth  P"yer,  that 
 wifh  to  it  felf;  but  by  intreating  for  Mercy  towards  all,  we  declare  that  AfFe&ion  fin^Me™* 
 wherewith  Chriftian  Charity  thirtieth  after  the  good  of  the  whole  World,  wedif-  an/ofThe' 
 charge  that  duty  which  the  *Apoftle  himfelf  doth  impofe  on  the  Church  of  Chrift,  wilt  of  God, 
 as  a  commendable  office,  a  facrifice  acceptable  in  Gods  fight,  a  fervice  according  to  his  might  b™" 
 heart,  whofe  defire  is  to  have  all  men  faved  :    A  work  raoft  fuitable  with  his  purpofe,  faved-. 
 who  gave  himfelf  to  be  the  price  of  redemption  for  all,  and  a  forcible  mean  to  pro-  *  ,Tim-2-3' 
 cure  the  converfion  of  all  fuch,  as  are  not  yet  acquainted  with  theMyfteries  of  that 
 Truth  which  muft  fave  their  Souls.     Againft  it,  there  is  but  th«  bare  (hew  of  this  one 
 Impediment,  that  all  mens  falvation,  and  many  mens  eternal  condemnation  or  death, 
 are  things,  the  one  repugnant  to  the  other  h   that  both  cannot  be  brought  to  pafs  ,5 
 that  we  know  there  are'VeiTels  of  Wrath,  to  whom  God  will  never  extend  mercy, 
 and  therefore  that  wittingly  we  ask  an  impoflible  thing  to  be  had.     The  truth  is, 
 that  as  life  and  death,  mercy  and  wrath,  are  matters  of  meer  underffonding  or  know- 
 ledge, all  mens  falvation,  andfome  mens  endlefs  perdition  are  things  fo  oppofite, 
 that  whofoever  doth  affiim  the  one,  muft  neceflanly  deny  the  other  5  God  himfelf 
 cannot  effect  both,  or  determine,  that  both  (hall  be.    There  is  in  the  knowledge  both 
 of  God  and  Man,  this  certainty,  That  life  and  death  have  divided  between  them,  the 
 whole  Body  of  mankinde.-   What  portion  either  of  the  two  hath,  God  himfelf  know- 
 eth  ;  for  us  he  hath  left  no  fufficient  means  to  comprehend,  and  for  that  caufe  neither 
 given  any  leave  to  fearch  in  particular,  who  are  inralliby  the  heirs  of  the  Kingdom  of 
 God,  who  caft-aways.     Howbeit,  concerning  the  ftate  of  all  men,  with  whom  we 
 live  (for  onely  of  them  our  Prayers  are  meant)  we  may  till  the  Worlds  end,  for  the 
 frefent,  always  prefume,  That  as  far  as  in  us  there  is  power  todifccm  what  others  are; 
 and  as  far  as  any  duty  of  ours  dependeth  upon  the  notice  of  their  condition  in  refpect 
 of  God,  the  fafeft  Axioms  for  Charity  to  reft  it  felf  upon,  are  thefe.     He  which  be- 
 lieveth  already,  is  ;    and  he  which  believeth  not  as  jet,  may  be  the  childe  of  God.     It 
 becometh  not  us,  during  life,  altogether  to  condemn  any  man,  feeing  that  (for  any  thing  si  Jen.  &pol. 
 we  know)  there  is  hope  of  every  mans  forgivenefi  ;   the  pofibility  of  whofe  repent  ancet  1,b-6"  Ep,ft' 
 is  not  yet  cut  off  by  death.     And  therefore  Charity  which  hopeth  all  things,  prayeth  1  Cor.  14.7. 
 alfo  for  all  Men.     Wherefore  to  let  go  Perfonal  Knowledge  touching  Veflels  of 
 Wrath  and  Mercy,  what  they  are  inwardly  in  the  fight  of  God,  it  skilleth  not  5  for  us 
 there  is  caufe  fufficient  in  all  men,  whereupon  to  ground  our  Prayers  unto  God  in  their 
 behalf.    For  whatfoever  the  Minde  of  Man  apprehendeth  as  good,  the  Will  of  Charity 
 and  Love,  is  to  have  it  inlarged  in  the  very  uttermoft  extent,  that  all  may  enjoy  it  to 
 whom  it  can  any  way  add  perfection.     Becaufe  therefore,  the  farther  a  good  thing  doth 
 reach,  the  nobler  and  worthier  we  reckon  it  <■  our  Prayers  for  all  mens  good,  no  lefs 
 then  for  our  own,  the  Apoftle  with  very  fit  terms  commendeth  as  being  y&xlv ,  a 
 work  commendable  for  the  largenefs  of  the  affection  from  whence  it  fpringeth,  even  as 
 theirs,   which  have  requefted  at  Gods  hands,  the  falvation  of  many ,  with  thelofs  Rom.p  3. 
 of  their  own  Souls ,    drowning,    as  it  were ,    and  over- whelming  themfelves  in  the  & '°-  «■ 
 abundance  of  their  love  towards  others,  is  propofed  as  being  in  regard  of  the  rarenefs 
 of  fuch  affections  tmp*aAcr,  more  then  excellent.     But  this  extraordinary  height  of 
 defire  after  other  mens  falvation,  is  -no  common  mark.     The  other  is  a  duty  which 
 belongeth  unto  all,  and  prevaileth  with  God  daily.     For  as  it  is  in  it  felf  good,  fo 
 God  accepteth  and  taketh  it  in  very  good  part ,  at  the  hands  of  faithful  men.     Our 
 Prayers  for  all  men  do  include ,  both  them  that  (hall  finde  mercy,  and  them  alfo  that 
 (hall  finde  none.    For  them  that  (hall,  no  man  will  doubt  but  our  Prayers  are  both  ac- 
 cepted and  granted.    Touching  them  for  whom  we  crave  that  mercy  which  is  not  to 
 be  obtained,  let  us  not  think  that  our  Saviour  did  mif-inftruct  his  Difciples,  willing  Matth.io.n, 
 them  to  pray  for  the  peace,  even  of  fuch  as  (hould  be  uncapable  of  fo  great  a  blefs-  ' 2" 
 ing  •,    or  that  the  Prayers  of  the  Prophet  Jeremy  offended  God ,    becaufe  the  an-  Jere.15.1. 
 fwer  of  God  was  a  refolute  denial  of  favor  to  them,  for  whom  Supplication  was  made. 
 And  if  any  man  doubt,  how  God  (hould  accept  fuch  Prayers  in  cafe  they  be  oppofite 
 to  his  Will,  or  not  grant  them ,   if  they  be  according  unto  that  which  himfelf  will* 
 eth,  our  anfwer  is,  That  fuch  fuits  God  accepteth,  in  that  they  are  conformable  unto 
 his  general  inclination ,  which  is,  that  all  men  might  be  faved ;  yet  always  he  grant- 
 eth  them  not,   for  as  much  as  there  is  in  God  fometimes  a  more  private  occafioned 
 
 will> 
 
20£  The  Fifth  cBoo{  of 
 
 rvtll ,  which  determineth  the  contrary.    So  that  the  other  being  the  rule  of  our 
 adions  ,  and  not  this  -,  our  requefts  tor  things  oppofite  to  this  Will  of  God,    are 
 not  therefore  the  lefs  gracious  in  his  fight.     There  is  no  doubt  but  we  ought  in  all 
 things  to  frame  our  wills  to  the  Will  of  God ,  and  that  otherwife  in  vvhatfoever  we 
 do  we  fin.     For  of  our  felves,  being  fo  apt  to  err ,  the  onely  way  which  we  have 
 toftreighten  our  paths,  is  by  lollowing  the  rule  of  his  Will,  whofe  footfteps  natu- 
 rally are  right.     If  the  eye,  the  hand,  or  the  foot,   do  that  which  the  will  com- 
 mandeth,  though  they  ferve  as  inftruments  to  fin,  yet  is  fin  the  commanders  fault, 
 and  not  theirs ,    becaufe  Nature  hath  abfolutely ,   and  without  exception ,    made 
 them  fubje&s  to  the  will  of  man,  which  is  Lord  over  them.     As  the  body  is  fubjecl: 
 to  the  will  of  man ,  fo  mans  will  to  the  Will  of  God  ;    for  fo  it  behoveth,  that 
 the  better  fhould  guide  and  command  theworfe.     But  becaufe  the  fubje&ion  of  the 
 body  to  the  will,  is  by  natural  neceffity,  the  fubjeclion  of  the  Will  unto  God  volun- 
 tary 5    we  therefore  fland  in  need  of  direction ,   after  what  fort  our  wills  and  defires 
 may 'be  rightly  conformed  to  his.     Which  is  not  done,  by  willing  always  thefelf- 
 fame  thing  that  God  intendeth.     For  it  may  chance,  that  his  purpofe  is  fometime 
 the  fpeedy  death  of  them ,   whofe  long  continuance  in  life   if  we  fhould  not  wifh 
 we  were  unnatural.     When  the  objecl:  or  matter  therefore  of  our  defires  is  (as  in 
 this  cafe)  a  thing  both  good  of  it  felf,  and  not  forbidden  of  God  -,   when  the  end 
 for  which  we  defire  it,  is  vertuous  and  apparently  moll:  holy  $  when  the  root  from, 
 which  our  affe&ion  towards  it  proceedeth,  is  Charity  ;   Piety  that  which  we  do  in 
 declaring  our  defire  by  Prayer-,  yea,  over  and  befides  all  this,  fithweknow,   that  to 
 pray  for  all  men  living ,   is  but  to  fhew  the  fame  affettion  which  towards  every  of 
 them  our  Lord  Jefus  Chrifl  hath  born ,  who  knowing  onely  as  God  who  are  his , 
 rmpterea  ni-  did  as  Man  tafle  death  for  the  good  of  all  men ;  furely,  to  that  Will  of  God  which 
 tui  contrarie.  0u0ht  to  be,  and  is  the  known  rule  of  all  our  actions,  we  do  not  herein  oppofe  our 
 ,atls  ftrar'hc-  felves.;  although  his  fecret  determination  haply  be  againft  us  5  which  if  we  did  under- 
 moftcundum  fland,  as  we  do  not  %  yet  to  reft  contented  with  that  which  God  will  have  done,  is 
 affeftum  pie-    as  much  as  ^e  requireth  at  the  hands  of  men.     And  concerning  our  felves,   what 
 huHMw*10  we  earneflly  crave  in  this  cafe,  the  fame,  as  all  things  elfe  that  are  of  like  condition, 
 fua  aiTumpfc  we  meekly  fubmit  unto  his  moft  gracious  will  and  pleafure.     Finally,  as  we  have  caufe 
 r?  ahqUuo.iVO  Sufficient  why  to  think  the  practice  of  our  Church  allowable  in  this  behalf,   fo 
 umcnlecun.  neither  is  ours  thefirft  which  hath  been  of  that  minde.     For  to  end  with  the  words 
 dun,  voiunra-  Qc  pr0n,er  *  y  ^his  Law  of  Supplication  for  all  Men  (faith  he)  the  devout  zeal  of  all 
 in^ua 'cum'    Priefts,  and  of  all  faithful  Men,  doth  hold  with  fuch  full  Agreement  ;  that  there  is  not  any 
 l'arre  oitini   parp  0f  a[l  the  World,  where  Chriftian  people  do  not  ufe  to  pray  in  the  fame  manner.     The 
 f"p°umrion    church  every  where  maketh  Prayers  unto  God,  not  onely  for  Saints ,   and fuch  as  al- 
 /fle  pra;fcic-    ready  in  Chrift  are  regenerate  5    but  for  all  Infidels  and  Enemies  of  the  Crofs  of  $efus 
 bat,  quia&     Qyt^  for  all  Idolaters,  for  all  that  perfecute  Chrift  in  his  followers,  for  $ews  to  whofe, 
 humanitatein  hlindnefs  the  Light  of  the  Goftel  doth  not  yetjbine,  for  Hereticks  and  Schifmaticks,  who 
 pminebar,ut  ftrom  ty  Unity  of  Faith  and  Charity  are  eft ranged.     And  for  fuch,  what  doth  the  Church 
 pi- tate&hoc '  ^k  of  Cod  but  this ,  That  leaving  their  Errors ,    they  may  be  converted  unto  him,  that 
 adveramdi-    Faith  and  Charity  may  be  given  them,  and  that  out  of  the  darknefs  of  ignorance,  they 
 vinitattm,  uc  may  CQm  t0  t^e  \,mviedge  0f  his  truth  ?    Which  becaufe  they  cannot  themf elves  do  in 
 fJne  ( 'noV'   their  own  behalf,  as  long  as  the  fway  of  evil  tuftom  over-bear  eth  them,  and  the  chains 
 raavcrerur.      0j  Satan  detain  them  bound,    neither  are  they  able  to  break  through  thofe  Errors  wherein 
 chtiiTi vdunt.  they  are  fo  determinate^  fetled ,   that  they  pay  unto  falfity ,  the  whole  fum  of  whatfo- 
 *  Prpfp.  de     ever  love  is  owing  unto  Cods  Truth.  Our  Lord  merciful  and  juft,  requireth  to  have  all 
 vocac.  Gen.    men  prayed  for  $    that  when  we  behold  innumerable  multitudes  drawn  up  from  the  depth 
 inter  opera     of  fo  bottomlefs  evils  5    we  may  not  doubt ,    but  (in  part )  God  hath  done  the  thing  we 
 Ambr*  f.         requefted ;  nor  deft?  air,  but  that  being  thankful  for  them,  towards  whom  already  he  hath 
 f>ewed  mercy-?  the  re  (I  which  are  not  as  yet  enlightned,  fhall  before  they  pafs  out  of  life, 
 be  made  partakers  of  the  tiki  grace.     Or  if  the  Grace  of  him  which  faveth  \_for  fe  we 
 fee  it  falleth  out  ]   over-pap  fome  ,  fo  that  the  Prayer  of  the  Church  for  them  be  not 
 received  i    this  we  may  leave  to  the  hidden  judgments  of  Gods  Right eoufnefs  ,    and 
 acknowledge  that  in  this  Secret  there  is  a  Gulf  t    which,  while  we  live,  we  fhall  never 
 found, 
 
 50.  In-] 
 
Ecckjiattical  Tolity,  ZQj 
 
 50.  Inftru&ion  and  Prayer^  whereof  we  have  hitherto  fpoken,  are  duties  which  of  the  Name, 
 ferve  as  Elements,  Parts,  or  Principles  to  the  reft  that  follow,  in  which  number  the  ^  t^'force 
 Sacraments  of  the  Church  are  chief.     The  Church  is  to  as,  that  very  *  Mother  of  our  ofSicr»nien«, 
 New  Birth ,  in  whofe  Bowels  we  are  all  bred,  at  whofe  Brefts  we  receive  nourish-  whicl1  £<*« 
 ment.    As  many  therefore  as  are  apparently  to  our  judgment  born  of  God,  they  thi!,Thai° 
 havetheSeedof  their  Regeneration  by  the  Miniftery  of  the  Church,  which  ufeth  to  Go/  hathor- 
 that  end  3nd  purpofe,  not  onely  the  Word,  bat  the  Sacrament,  both  having  Gene-  ^'mcau'Tto 
 rative  force  andvertue.     As  oft  as  we  mention  a  Sacrament  properly  understood  (for  make  us'par- 
 in  the  Writings  of  the  Ancient  Fathers,  all  Articles  which  are  peculiar  to  Chriftian  [„kerhsoI  h^ 
 Faith,  all  Duties  of  Religion  containing  that  which  Senfe  or  Natural  Reafon  cannot  o"iSe[hrcugh 
 of  it  felf  difcern,  are  moft  commonly  named  Sacraments)  ourreftraint  of  the  Word  rhr,ft- 
 
 to  fome  few  principal  Divine  Ceremonies ,  importeth  in  every  fuch  Ceremony  two  tat*}**?*' 
 things,  the  Subftance  of  the  Ceremony  it  felf  which  is  vifible  •,  and,  befides  that , 
 fomewhat  elfe  more  fecret,  in  reference  whereunto  we  conceive  that  Ceremony  to 
 be  a  Sacrament.  For  we  all  admire  and  honor  the  holy  Sacraments ,  not  refped- 
 ing  fo  much  the  Service  which  we  do  unto  God  in  receiving  them,  as  the  dignity  of 
 that  Sacred  and  Secret  Gift  which  we  thereby  receive  from  God.  Seeing  that  Sacra- 
 ments therefore  confift  altogether  in  relation  to  fomefuch  Gift  or  Grace  Supernatural, 
 as  onely  God  can  beftow ,  how  mould  any  but  the  Church  adminifter  thofe  Cere- 
 monies as  Sacraments,  which  are  not  thought  to  be  Sacraments  by  any ,  but  by  the 
 Church  i  There  is  in  Sacraments  to  be  obferved  their  Force  and  their  Form  of  Ad- 
 ministration. Upon  their  Force,  their  neceflity  dependeth.  So  that  how  they  are 
 neceflary  we  cannot  difcern ,  till  we  fee  how  effectual  they  are,  When  Sacraments 
 are  faid  to  be  Vifible  Signs  of  Invifible  Grace,  we  thereby  conceive  how  Grace  is  in- 
 deed the  very  end  for  which  thefe  Heaveuly  Myfteries  were  inftituted  -,  and  befides 
 fundry  other  Properties  obferved  in  them,  the  matter  whereof  they  confift,  is  fuch 
 as  fignifiethj  Figureth,  and  reprefenteth  their  End.  But  ftill  their  efficacy  refteth 
 obfcure  to  our  underftanding,  except  we  fearch  fomewhat  more  diftin&ly  what  Grace 
 in  particular  that  is ,  whereunto  they  are  referred ,  and  what  manner  of  operation 
 they  have  towards  it.  Theufe  of  Sacraments  is,  but  onely  in  this  life,  yet  fo,  that 
 here  they  concern  a  far  better  life  then  this,  and  are  for  that  caufe  accompanied  with 
 Grace,  which  worketh  Salvation.  Sacraments  are  the  Powerful  Inftruments  of  God 
 to  Eternal  Life.  For  as  our  Natural  Life  conllfteth  in  the  Union  of  the  Body  with 
 the  Soul  •,  fo  our  Life  Supernatural  in  the  Union  of  the  Soul  with  God.  And  for 
 as  much  as  there  is  no  Union  of  God  with  Man,  without  that  *  mean  between  *oporrcb« 
 both,  which  is  both-,  it  feemeth  requisite,  that  we  firft  confider  how  God  is  in  Chrift,  fieri^inle!" 
 then  how  Chrift  is  in  us,  and  how  the  Sacraments  do  ferve  to  make  us  partakers  of  metipfo  con- 
 Chrift.     In  other  things  we  may  be  more  brief,  but  the  weight  of  thefe  requireth  £«?  Tcr- 
 
 largenefs,  .  renorum    pa- 
 
 riter    atqne 
 Coeleflium,  Jum  ucriufqiie  partis  in  fe  conneflens  pignora,  &  Deum  pariter  hooimi  ,  &  hominem  Deo  copularec.    Tertul.  de 
 Trinit. 
 
 51.  The  Lord  our  God  is  but  one  God.   In  which  Indivifible  Unity  notwithftand-  That  God  is 
 ing,  we  adore  the  Father,  as  being  altogether  of  himfelf-,  we  glorifie  that  Confub-  Jhc^crSnii 
 ftantial  Word  which  is  the  Son  -?  we  blefs  and  magnifie  that  Co-elTential  Spirit  eter-  incarnation  of 
 nally  proceeding  from  both,  which  is  the  Holy  Ghoft.    Seeing  therefore  the  Father  the  son,  who 
 is  of  none,  the  Son  is  of  the  Father,  and  the  Spirit  is  of  both,  they  are  by  thefe  their  \U"y6GoA' 
 feyeral  Properties  really  diftinguifhable  each  from  other.     For  the  Subftance  of  God,  Jcrc.2V*. 
 with  this  property  to  be  of  none,  doth  make  the  Perfonof  the  Father-,  the  very  felf-  ?°h™  ^5;, , 
 fame  Subftance  in  number  with  this  property  to  be  of  the  Father  ,  maketh  the  Per-  &$.  2I.' 
 fon  of  the  Son  -,  the  fame  Subftance  having  added  unto  it ,  the  property  of  proceed-  c?'h2-  9# 
 ing  from  the  other  two,  maketh  the  Perfon  of  the  Holy  Ghoft.    So  that  in  every  Vu^Tol  3 
 Perfon,  there  is  implied  both  the  Subftance  of  God,  which  is  one  -7  and  alfo,  that  y><»  Owsww 
 property  which  caufeth  the  fame  Perfon  really  and  truly  to  differ  from  the  other  two.  If^J^Jf 
 Every  *  Perfon  hath  his  own  fubfiftence,  which  no  other  befides  hath,  although  there  ri  iVW  ^i 
 
 ,  „  „T°  KilVOV.   K0/» 
 
 vow  yd  '£Hvn  fv<ns  iaa'ca  ■7rg^.y(^iT&  ,   lJia.i  $  \kAv  di  \>msatnis,SuJJ.     'H  hvtnct.  rgbi1  ittrrriv  *x  "'$'**3 •  <*W*  c*  9  vane 
 <&.<n<n  S*<aj«J)  f  7Z  3  ,.j,;r>  ^^  ^  iW>fc'^o»T®-  i%i »  varosniTjf  £  ri  rj8   to*T«c  vm&ai,  Dsmtjc,  de  Orchod-  FiJc,  libp 
 
 J.  Cap*  O* 
 
2o8  The  Fifth  cBoo{  of 
 
 be  others  befides  that  are  of  the  fame  Siibftance.     As  no  man  but  Peter  can  be  the 
 perfon  which  Peter  is,  yet  Paul  hath  the  felf-fame  Nature  which  Peter  hath.  Again, 
 Angels  have  every  of  them  the  Nature  of  pure  and  Invifible  Spirits,  but  every  Angel, 
 is  not  that  Angel  which  appeared  in  a  Dream  to  $  of eph.     Now  when  God  became 
 Man,  left  we  mould  err  in  applying  this  to  the  Perfon  of  the  Father,  or  of  the  Spirit, 
 Matth.  16.16.  St.  Peters  confeflion  unto  Chrift  was ,    Thou  art  the  Son  of  the  Living  God',  and  St. 
 joh.  1. 14.      tfohns  Expofition  thereof  was  made  plain,    That  it  is  the  Word  which  was  made 
 jgnat.  ■  Epjft.    plefl).     a  The  Father,  and  the  Holy  Ghoft  (faith  Damafcen)  have  no  Communion  with 
 a  'offavi™  the  Incarnation  of  the  Word,  othertvife  then  onely  by  approbation  and  ajfent.     Notwith- 
 ?.'oy@- ovp»-    {landing,  for  as  much  as  the  Word  and  Deity  are  one  Subject,  we  muft  beware  we  ex- 
 I'Xt^o/^L  c^e  not  t'ie  Nature  of  God  from  Incarnation,  and  fo  make  the  Son  of  God  incarnate, 
 Sti  ZdMAi,  not  to  be  very  God.     For  undoubtedly,  b  even  the  Nature  of  Goditfelf,  in  the  onely 
 r«'p9?«  '<t*p«iM  perfon  of  the  Son,  is  incarnate,  and  hath  taken  to  itfelf  Flefh.     Wherefore,  Incarna- 
 tuJTml^  t[on  ma7  neither  be  granted  to  any  Perfon,  but  onely  One,  nor  yet  denied  to  that  Na- 
 ^I'HTi'.  ture  which  is  common  unto  all  Three.     Concerning  the  caufe  of  which  incomprehen- 
 
 \f£imt  ble  Myftery,  for  as  much  as  it  feemeth  a  thing  unconfonant,  That  the  World  mould 
 mx&v  0  ott.ip  honor  any  other  as  the  Saviour,  but  him  whom  it  honoreth  as  the  Creator  of  the  Worldj 
 £  rl  ™lS'f  and  in  the  Wifdom  of  God,  it  hath  not  been  thought  convenient  to  admit  any  way  of 
 LpiSm  S  faving  man,but  by  man  himfelf,though  nothing  fhould  be  fpoken  of  the  Loveand  Mercy 
 ao>«%  u  tw  of  God  towards  Man  5  which  this  way  are  become  fuch  a  Spectacle,  as  neither  Men  nor 
 j^wTrT  -Angels  can  behold  without  a  kinde  of  Heavenly  aftonifhment,  we  may  hereby  perceive 
 Damafc.  there  is  caufe  fufficient ,  why  Divine  Nature  mould  alTume  Humane ,  that  fo  c  God 
 lat'cauni'l'-  miDnt  be  in  Chrift,  reconciling  to  himfelf  the  World.  And  if  fome  caufe  be likewife 
 '  ftfiapar-  required,  why  rather  to  this  end  and  purpofe  the  Son,  then  either  the  Father,  or  the 
 
 niti 
 t 
 
 keps  morta-  Holy  Ghoft,  mould  be  made  man,  Could  we  which  are  born  the  children  of  wrath,  be 
 llf'fc  "S par-  adopted  the  Sons  of  God,  through  Grace,  any  other  then  by  the  Natural  Son  of  God, 
 tidpet  ejus     being  Mediator  between  God  and  us  i  Jt  a  became  therefore  him,,  by  whom  all  things 
 Srrtnus"1!**""*  ar^ t0  ^e  tne  Way  °^  Salvation  to  all,  that  the  Inftitution  and  Reftitutibrt  of  the  World 
 Epffl.  57.  , e'  might  be  both  wrought  by  one  hand.    The  Worlds  Salvation  was  without  the  Incar- 
 c2Ccr.5.i9  nation  of  theSonof  God, '  a  thing  impoflible  5  not  fimply  impoflible,  but  impoflible, 
 He  .2.10.    jt  being  prefuppofed,  That  tb.e  Will  of  God,  wasnootherwife  to  have  it  faved,  then 
 by  the  Death  of  his  own  Son.     Wherefore  taking  to  himfelf  our  Flefh,  and  by  his  In- 
 carnation, making  it  his  own  Flefh,  he  had  now.  of  his  own,  although  from  us,  what 
 to  offer  unto  God  for  us.   And  as  Chrift.  took  Manhood,  that  by  it  he  might  be  capable 
 of  death,  whereunto  he  humbled  himfelf  •,  fobecaufe  Manhood  is  the  proper  fubject 
 of  compaflion  and  feeling  pity,  which  maketh  the  Scepter  of  Chrifts  Regency  even  in 
 the  Kingdom  of  Heaven  be  amiable  ;  hewhich  without  our  Nature  could  not  on  Earth 
 Heb.  4. 15.      fuffer  for  the  fins  of  the  World,  doth  now  alfo  by  means  thereof,  both  make  intercefli- 
 on  to  God  for  finners,  and  exercife  domnion  over  all  men  with  a  true,  a  natural,  and  a 
 fenfible  touch  of  Mercy. 
 The  Mif  in-  52.   It  is  not  in  mans  ability,  either  to  exprefs  perfectly,  or  conceive  the  manner 
 
 whfcMkrefie  ^°-vv  tn*s  was  bought  t0  Pa&-  But  tne  ftrength  of  our  Faith  is  tried  by  thofe  things 
 haih.made  of  "wherein  our  wits  and  capacities  arenotftrong.  Howbeit,  becaufe  this. Divine  Myftery 
 the  manner ,  js  m0re  true  then  plain,  divers  having  framed  the  fame  to  their  own  conceits  and 
 Nfanare'unl;  fancies,  are  found  in  their  Expofitions  thereof  more,  plain  then  true  :'  In  fo  much, 
 ted  in.  one  that  by  the fpaceof  Five  hundred  years  after  Chrift,  the  Church  was  alfnoft  trou- 
 chri11  bled  with  nothing  elfe,   faving  onely  with  care  and  travel  to  preferve  this  Article 
 
 from  the  finifter  conftruftion  of  Hereticks.  Whofe  firft  mifts  when  the  light  of  the 
 An.  Dom.  525.  Nicene  Council  had  difpelled ,  it  was  not  long  .ere  Macedonia*  transferred  unto 
 ,  •  '  Gods  mod  holy  Spirit  the  fame  blafphemy,  wherewith  Arias  had  already  difhonor- 
 Si^i1.'  «this  co-eternally  .begotten  Son  5  not  long  ere  APol/inarius  began  to  pare  away 
 v!w  <m°vA  j-  from  Chrifts  Humanity.  In  refutation  of  which  impieties,  '.when  the  Fathers  or  the 
 Vi^ofhT  Gnurcn>  ^thanafius,  Bafil,  and  the  two  Gregories ,  had  by  their  painful  travels',' 
 ™L  llt£'  fufficiently  cleared  the  truth-  no  lefs  for  the  Deity  of  the  Holy  Ghoft,  then  for  the 
 hmi  &  rtWJ-compleat.  Humanity  of  Chrift,  there  followed  hereupon  a  final  conclufion,  whereby 
 aSS?    thofe  Controverfies,  as  alfo  the  reft  which  Paulas  Santofatenm,  Sabellias,  Fbotinas, 
 
 tAltius,  Buriomim,  together  with  the  whole  fwarm  of  peftilent  Demi-Arians,  had. 
 
 from  time  to  time  ftirred  up  fince  the  Council  of  Nice,  were  both  privately,  firft 
 
 85 
 
EccieJiaWical  Tolity.  2  op 
 
 at  Rome  inafmallerSynod,  and  then  at  Conftantino^le  in  a  general  famous  AfTembly  An.  Dom.381, 
 brought  to  a  peaceable  and  quiet  end,  Sevenfcore  Bifhops  and  ten  agreeing  in  that 
 Confeflion,  which  by  them  fet  down,  remaineth  at  this  prefent  hour,  a  part  of  our 
 Church  Liturgy ,    a  Memorial  of  their  Fidelity  and  Zeal ,  a  foveraign  prefervative 
 of  Gods  people  from  the  venemous  infection  of  Herefie.     Thus  in  Chrift  the  verity 
 of  God,   and  the  compleat  fubftance  of  man,    were  with  full  agreement  eftablifhed 
 throughout  the  World,  till  fuch  time  as  the  Herefie  of  Neftorius  broached  it  felf , 
 Dividing  Chrift  into  two  Perfons,  the  Son  of  God,  and  the  Son  of  Man,  the  one  a  Per  [on  '„0wt  %?'  * 
 begotten  of  God  before  all  Worlds  ,  the  other  alfo  a  Perfon   born  of  the  Virgin  Mary ,  ^f  "!a°T^. 
 and  in fyecial  favor  chofen  to  be  made  intire  to  the  Son  of  God  above  all  men ,  fo  that  £>i/.Epft  sd 
 whofoever  will  honor  God,    mufi  together  honor  Chrift ,    with  whefe  Perfon  God  hath  ^°^'       ig 
 vouchfafed  to  joyn  himfelf  in  fo  high  a  degree  of  gracious  refyetl  and  favor.     But  haatv  n  *oj,« 
 that  the  felf-fame  Perfon,    which  verily  is  Man,  mould  properly  be  God  alfo,  and  ™  p*-s  <*& 
 that  by  reafon  not  of  two  Perfons  linked  in  Amity ,  but  of  two  Natures,  Humane  *TsZ°&r?£- 
 and  Divine,  conjoyned  in  one  and  the  fame  Perfon,  the  God  of  Glory  may  be  faid  ™*  'i^y  \ 
 as  well  to  have  fuflfered  death,  as  tohaveraifed  the  dead  from  their  Graves  %  the  Son  ^TVZ^tL 
 of  Man  as  well  to  have  made,  as  to  have  redeemed  the  World,  Neftorius  in  no  cafe  >cj  ^h  **wb^ 
 would  admit.     That  which  deceived  him,  was  want  of  heed  to  the  firft  beginning  of  A,H  *  &*". 
 that  admirable  combination  of  God  with  Man.     The  Word  (faith  St.  J-ohn)  was  made  ^U^ittl 
 flefh,  and  dwelt  a  in  us.     The  Evangelift  ufeth  the  plural  number,  Men  for  Manhood,  ™  ^n  $tS 
 us  for  the  nature  whereof  we  confift ,   even  as  the  Apoftle  denying  the  Affumption  9^M,m,  *^_ 
 of  Angelical  Nature,  faith  likewife  in  the  plural  number,  he  took  not  ^  Angels,  but  hiihou^tmiv 
 the  Seed  of  Abraham.    It  pleafed  not  the  Word  or  Wifdom  of  God,  to  take  to  it  ■*>*,*  <£?-,_ 
 felf  fome  one  Perfon  amongft  men ,   for  then  fhould  that  one  have  been  advanced  £°! ''LoJ.'dc 
 which  was  affumed,  and  no  more  5   but  Wifdom,  to  the  end,  fhe  might  fave  many,  Seft. 
 built  her  Houfe  of  that  Nature  wnich  is  common  unto  all,  {he  made  not  this  or  that  ab  ^ "  V/4" 
 Man  her  Habitation,  but  dwelt  in  us.     The  Seeds  of  Herbs  and  Plants  at  the  firft,  are 
 not  in  act,  but  in  pollibility,  that  which  they  afterwards  grow  to  be.    If  the  Son  of 
 God  had  taken  to  himfelf  a  Man  now  made,  and  already  perfected,  it  would  of  necef- 
 fity  follow,    that  there  are  in  Chrift  two  Perfons,  the  oneafluming,  and  the  other 
 affumed  -,  whereas  the  Son  of  God  did  not  affume  a  mans  perfon  into  his  own,  but  a 
 mans  nature  to  his  own  Perfon,  and  therefore  took  Semen ,  the  Seed  of  Abraham, 
 the  very  firft  original  Element  of  our  Nature,  before  it  was  come  to  have  any  Per-  '*?  *»9$fo* 
 
 fonal  Humane  fubfiftence.  The  Flefh  and  the  Conjunction  of  the  Flefh  with  God,  -^  jr;^. 
 began  both  at  one  inftant ;  his  making,  and  taking  to  himfelf  our  flefh,  was  but  one  awx.Theod. 
 act,  fo  that  in  Chrift,  there  is  no  Perfonal  fubfiftence  but  one,  and  that  from  everlaft-  JJ[  jj@.t 
 ing.  By  taking  onely  the  nature  of  man,  he  ftill  continueth  one  Perfon,  and  changeth 
 but  the  manner  of  his  fubfifting  ,  which  was  before  in  the  meer  glory  of  the  Son  of 
 God,  and  is  now  in  the  habit  of  our  flefh.  For  as  much  therefore  as  Chrift  hath  no 
 perfonal  fubfiftence  but  one,  whereby  we  acknowledge  him  to  have  been  eternally 
 theSonof  God,  we  muff,  of  neceffity  apply  to  the  Perfon  of  the  Son  of  God,  even 
 that  which  is  fpoken  of  Chrift,  according  to  his  Humane  nature.  For  example,  accord- 
 ing to  the  flefh ,  he  was  born  of  the  Virgin  Mary ,  baptized  of  J>obn  in  the  River 
 Jordan,  by  Pilate  adjudged  to  die,  and  executed  by  the  Jews.  We  cannot  fay 
 properly,  that  the  Virgin  bore,  or  J>obn  did  baptize,  or  Pilate  condemn,  or  the  Jews 
 crucifie  the  Nature  of  Man,  becaufe  thefe  all  are  Perfonal  Attributes  •,  his  Perfon  is 
 the  fubject  which  receiveth  them,  his  Nature  that  which  maketh  his  Perfon  capable 
 or  apt  to  receive.  If  we  fhould  fay,  that  the  Perfon  of  a  Man  in  our  Saviour  Chrift 
 was  the  fubject  of  thefe  things ,  this  were  plainly  to  intrap  our  felves  in  the  very 
 fnare  of  the  Ncftorians  Herefie ,  between  whom ,  and  the  Church  of  God,  there 
 was  no  difference,  faving  onely,  that  Neftorius  imagined  in  Chrift,  as  well  a  Perfonal 
 Humane  fubfiftence,  as  a  Divine  b  the  Church  acknowledging  a  fubftance,  both  Di- 
 vine and  Humane ,  but  no  other  Perfonal  fubfiftence  then  Divine,  becaufe  the  Son 
 of  God  took  not  to  himfelf  a  mans  perfon,  but  the  nature  onely  of  a  man.  Chrift 
 is  a  Perfon  both  Divine  and  Humane,  howbeit  not  therefore  two  perfons  in  one 5 
 neither  both  thefe  in  one  fenfe ,  but  a  Perfon  Divine ,  becaufe  he  is  perfonally  the 
 Son  of  God  5  Humane,  becaufe  he  hath  really  the  nature  of  the  Children  of  Men. 
 In  Chrift  therefore  God  and  Man,   There  is  (faith  Pafchafws)  a  twofold  fubftance,  Hf*sJJafe 
 
 Hh  %  not 
 
1I0  The  Fifth  <Boo{:of 
 
 not  a  twofold  Perjon,  kcauje  one  Person  diftinguiflmh  another,  whereas  one  nature  can- 
 not in  another  become  extwtf.     For  the  Perfonal  Being,  which  the  Son  of  God  already 
 had,  differed  not  the  Subftance  to  be  Perfonal  which  he  took,  although  together  with 
 the 'Nature  which  he  had,  the  Nature  alfo  which  he  took,  continueth.     Whereupon 
 it  followeth  a°imftNeftorim,  That  noPerfon  was  born  of  the  Virgin  but  the  Son  of 
 God    no  Perfon  but  the  Son  of  God  baptized,  the  Son  of  God  condemned ,    the  Son 
 •    of  God  and  no  other  Perfon  crucified  -,  which  one  onely  point  of  Chriftian  Belief,  The 
 ■     infinite  worthof  the  Son  of  God,  is  the  very  ground  of  all  things  believed  concerning 
 Life  and  Salvation,  by  that  which  Chrift  either  did  orfuffered  as  Man  in  our  behalf. 
 But  forasmuch  as  St.  Cyril,  thechiefeft  of  thofe  Two  hundred  Bifhops  aflembled  in 
 An.Dom.  431.  the  Council  of  Epheftts,  where  the  Herefie  of  Neftorius  was  condemned,  had  in  his 
 Writings  againftthe  Arians  avouched,  That  the  Word  or  Wifdom  of  God  hath  but 
 one  Nature  whicli  is  Eternal,  and  whereunto  he  affumed  Flefh,  (for  the  Arians  were  of 
 opinion,   That  befides  Gods  own  Eternal  Wifdom,  there  is  a  Wifdom  which  God 
 created  before  all  things,  to  the  end  hemight  thereby  create  all  things  elfe  ;  and  that 
 this  Created  Wifdom  was  the  Word  which  took  Flefli. )    Again,  for  as  much  as  the  ■ 
 fame  Cyril  had  given  inftance  in  the  Body  and  the  Soul  of  Man,  no  farther  then  onely 
 to  enforce  by  example  againft  Neftorius,  That  avifible,  and  an  invifible,  a  mortal 
 and  an  immortal  Subftance,  may  united,  make  one  Perfon;  the  words  of  Cyril  were  in 
 procefs  of  time  fo  taken,   as  though  it  had  been  his  drift  to  teach ,  That  even  as  in 
 us  the  Body  and  the  Soul ,  fo  in  Chrift,  God  and  Man ,  make  but  one  Nature.     Of 
 An.Dom,  451.  which  Error,  Six  hundred  and  thirty  Fathers  in  the  Council  of  Chalcedon  condemned 
 Eutiches.     For  as  Neftorius  teaching  rightly,  That  God  and  Man  are  diftincl  Natures, 
 did  thereupon  mif-infer,  That  in  Chrift  thofe  Natures  can  by  no  conjun&ion  make  one 
 Perfon;  fo  Eutiches,  of  found  belief  as  touching  their  true  Perfonal  Copulation,  be- 
 came unfound,  by  denying  the  difference  which  ftill  continueth  between  the  one  and 
 the  other  Nature.     We  muft  therefore  keep  warily  a  middle  courfe,  fhunning  both 
 that  diftra&ion  of  Perfons ,  wherein  Neftorius  went  awry  5   and  alfo  this  latter  con- 
 'Ay^'e^'^-fufion  of  Natures,  which  deceived  Eutiches.     Thefe  Natures  from  the  moment  ol  their 
 aw.u^-f  rar    gj-fl.  combination,  have  been  and  are  for  ever  infeparable.     For  even  when  his  Soul 
 i{JL*fa-  forfook  the  Tabernacle  of  his  Body,  his  Deity  forfook  neither  Body  nor  Soul.     If 
 h,  K&vrri  it  had,  then  could  we  not  truly  hold,    either  that  the  Perfon  of  Chrift  was  buried, 
 '•^f1'/^  or  that  the  Perfon  of  Chrift  did  raife  up  it  felf  from  the  de^d.     For  the  Body  fepa- 
 SaL'AfwSift."  rated  from  the  Word,  can  in  no  tiue  fenfe  be  termed  the  Perfon  of  Chrift;  nor  is 
 it  true,  to  fay,  That  the  Son  of  God  in  railing  up  that  Body,  did  raife  up  him  felf,  if 
 the  Body  were  not  both  with  him,  and  of  him,  even  during  the  time  it  lay  in  the  Se- 
 pulchre.    The  like  is  alfo  to  be  laid  of  the  Soul,    otherwife  we  are  plainly  and  in- 
 evitably Neftorians.     The  very  Perfon  of  Chrift  therefore,  for  ever  one  and  thefelf- 
 fame,  was  onely,  touching  Bodily  Subftance,  concluded  within  the  Grave,  his  Soul 
 onely  from  thence  fevered  •,  but  by  Perfonal  Union,  his  Deity  ftill  infeparably  joyned 
 with  both. 
 That  b  the  5  3-    The  fequel  of  which  Conjunction  of  Natures  in  the  Perfon  of  Chrift,  is  no 
 
 union"  0/ the  aboliinment  of  Natural  Properties  appertaining  to  either  Subftance,  no  tranfition  or 
 one,  with  the  tranfmigration  thereof,  out  of  one  fubftance  into  another :   Finally,  no  fuch  mutual 
 itf  'Swift!""  infufion ,   as  really  caufeth  the  fame  Natural  Operations  or  Properties  to  be  made 
 there  grow-   common  unto  both  Subftances ;   but  whatfoever  is  natural  to  Deity,  the  fame  re- 
 JSiTSws    mainetnin  C'uift  uncommunicated  unto  his  Manhood,    and  whatfoever  natural  to 
 of  Eflential     Manhood,  his  Deity  thereof  is  uncapable.     The  true  Properties  and  Operations  of 
 Properties  to    j^  Ddty^  are,  To  know  that  which  is  not  poffible  for  Created  Natures  to  compre- 
 hend; to  be  limply  the  higheft  caufe  of  all  things,  the  Well-fpring  of  Immortality 
 and  Life ;  to  have  neither  end  nor  beginning  of  days ;  to  be  every  where  prefent,and  in- 
 clofed  no  where ;  to  be  fubjecl  to  no~alteration  nor  paffion ;  to  produce  of  it  felf  thofe 
 effects,  which  cannot  proceed  but  from  infinite  Majefty  and  Power.     The  true  Pro- 
 r^:-rj.  mvi*    perties  and  Operation  of  his  Manhood  ,  are  fuch  as  Jrcnxus  reckonethup,  if  Chrift 
 ia^/yi  (Tait:l1  be)  had  not  taken  ficjh  from  the  very  Earth,  he  would  not  have  coveted  thofe 
 uh.Yitxukm.       earthly  nourishments,  wherewith  bodies  which  be  taken  from  thence,  are  fed.     This  was 
 Ttrf  Ha:rcfAd"  f^e  Nature  which  felt  hunger  after  long  fafting,  was  deftrous  of  refi  after  travel ,  tefti- 
 fed  compafion  and  love  by  tears ,  groaned  m  heavinef ,  and  with  extremity  of  grief, 
 
 even 
 
Ecclejidiicai  Tolitj, 
 
 even  melted  aw  Ay  it  j elf  into  blood),  [meats.     To  Chrift  we  aicribe,  both  working  cf  - !'- 
 Wonders,  and  differing  of  Pains.  5  we  ufe  concerning  him,  fpeeches  as  well  of  Hu- 
 mility, as  of  Divine  Glory  •,  but  the  one  we  apply  unto  that  Nature  which  he  took  of      -Greg. 
 the  Virgin  Mary,  the  other  to  that  which  was  in  the  beginning,     We  may  not  there-  ^m^' 
 fore  imagine,  that  the  properties  of  the  weaker  Nature,  have  vanilhed  with  the  pie- 
 fence  of  the  more  glorious,  and  have  been  therein  fwallowed  up  as  in  a  Gulf.     We  T^ 
 dare  nc>t  in  this  point  give  ear  to  them,  who.  over- boldly  affirm,  *  That  the  Nature 
 which  thrift  took  weak  and  feeble  from  us  ,  by  being  mingled  with  Deity  ,   became  t 
 fame  which  Deity  is;  that  the  Jffumption  of  our  Subftance  unto  his,  was  like  the  bier.-' 
 ing  o[  a  drop  of  Vinegar  with  the  huge  Ocean,  wherein  although  it  continue  [ill,  yet  not  ■ 
 with  tho[c  properties  which  fevered  it  hath;    becaufe  fithencc  the  infant  cf  their  cop,  p  jl;    -V;>- 
 junclion,  all  diftincsion,  and  difference  of the  one  from  the  other,  isextwff;  and  what-  *,,,,;.  av 
 [oever  we  can  now  conceive  of  the  Son  of  God,  is  nothing  elfe  but  meer  Deity:    Which  Epifi 
 words  are  fo  plain  and  direct  for  Eutiches,  that  Iftandin  doubt,  they  are  not  his  whole  ;' 
 name  they  carry.    Sure  I  am,  they  are  far  from  truth,  and  muft  of  neceflity  give  place 
 to  the  better  advifed  fentences  of  other  men.     Be  which  in  himfelf  was  appointed  mtar.A&'Xim. 
 (tilth  Hilary  )   a  Mediator  to  fave  his  Church,  and  for  performance  of  that  My  (lery  fffbb.9- 
 Mediation  between  God  and  Man,    is  become  God  and  Man ,   doth  now  being  but  one, 
 confifl  of  both  thofe  Natures  united,    neither  hath  he,  through  the  Union  of  both,  incurred 
 the  damage  or  lop  of  either  ,  left  by  being  born  a  Man,    we  fhould  think  he  hath  given 
 over  to  be  God  •-,  or  that,  becaufe  he  continued  God,  therefore  he  cannot  be  Man  al[o  -, 
 whereas  the  true  belie[  whichmaketha  man  happy,  proclaimethjoyntly  God  and  Man,  con- 
 [effeth  the  Word  and  Flefh  together,     Cyril  more  plainly,    His  two  Natures  have  knit  Ctfr.Epift  ad 
 themf elves  the  one  to  the  other ,  and  are  in  that  nearnef,  as  uncapable  of  confnfion,  as 
 of  diflraclion.     Their  coherence  hath  not  taken  away  the  difference  between  them,  Ftefh  is 
 not  become  God ,    but  doth  (till  continue  Flefh ,    although  it  be  now  the  Plefh  of  God. 
 Tea,  of  each  Sub  fiance  (faith  Leo)  the  Properties  are  all  preferved  and  kept  fafe.     Thefe  SJvapropTfe-  . 
 two  Natures  are  as  caufes  and  original  Grounds  of  all  things  which  Chrift  hath  done.  "» fnra,'  fn^ 
 Wherefore  fome  things  ihe  doth  as  God,  becaufe  his  Deity  alone  is  the  Well-fpring  «ptacfls  Ma, 
 from  which  they  flow  5   fome  things  as  Man,  becaufe  they  iffue  from  his  meer  Hu-  l\[wl  '^'"'''l 
 mane  nature  •,    fome  things  joyntly  as  both  God  and  Man,    becaufe  both  Natures  infirrni.-as,  ab 
 concur  as  Principles  thereunto.     For  albeit,  the  Properties  of  each  Nature  do  cleave  «««".»" 
 oneiy  to  that  Nature  whereof  they  are  Properties  5    and  therefore  Chrift  cannot  teoEpift/ad 
 naturally  be  as  God,  the  fame  which  he  naturally  is  as  Man,  yet  both  Natures  may  Fl,iv- 
 very  well  concur  unto  one  effecT:,  and  Chrift  in  thatrefpeft  be  truly  faid  to  work,  both 
 as  God  and  as  Man,  one  and  the  felf-fame  thing.    Ler  us  therefore fet  it  down  for  a 
 rule  or  principle  fo  neceflary,  as  nothing  more,  to  the  plain  deciding  of  all  doubts 
 and  queftions  about  the  Union  of  Natures  in  Chrift,  that  of  both  Natures  there  is 
 a  Co-operation  often,  an  Aflbciation  always ,  but  never  any  Mutual  Participation, 
 whereby  the  Properties  of  the  one  are  infufed  into  the  other.      Which  rule  muft 
 ferve  for  the  better  underftanding  of  that  which  *  Damafcene  hath  touching  crofs  *b* 
 and  circulatory  fpeeches ,    wherein  there  are  attributed  to  God  fuch  tilings  as  be-  *  j^jf"  ?  J;;" 
 long  to  Manhood,  and  to  Man  fuch  as  properly  concern  the  Deity  of  Chrift  Jefus,  ^y«  ©u^ 
 the  caufe  whereof  is  the  Affociation  of  Natures  in  one  Subject.     A  kinde  of  Mutual  JnMdumfrf 
 Commutation  there  is,  whereby  thofe  concrete  Names,   God  and  Man ,   when  we  ju^X'I*' 
 fpeakof  Chrift,  do  take  interchangeably  one  anothers  room  ;  fo  that  for  truth  of  vnmdowt 
 fpeech,  it  skilleth  not  whether  we  fay,  That  the  Son  of  God  hath  created  the  World,  '^J!7^'^! 
 and  the  Son  of  Man  by  his  Death  hath  faved  it;  or  elfe,  That  the  Son  of  Man  did  wJwv  ^-.'- 
 create,  and  the  Son  of  God  die  tofave  the  World.    Howbeit,  as  oft  as  we  attribute  f;w;  ^^jy 
 to  God  what  the  Manhood  of  Chrift  claimeth,  or  to  Man  what  his  Deity  hath  right  i^.j  cap  4. 
 unto,  weunderftand  by  the  Name  of  God,  and  the  Name  of  Man  ,    neither  the  one  vrtamefidu- 
 nor  the  other  Nature,  but  the  whole  Perfon  of  Chrift,  in  whom  both  Natures  are.  JJS/jSSI 
 When  tire  Apoftle  faith  of  the  Jews ,    that  they  crucified  the  Lord  of  Glory,  and  alteram  fm* 
 when  the  Son  of  Man,  being  on  Earth,  affirmeth,  That  the  Son  of  Man  wasinHea-  f^' f "«-" 
 ven  at  the  fame  inftant  •,  there  is  in  thefe  two  fpeeches  that  Mutual  Circulation  before-  [£"  eTund- 
 
 anlov'uielicer, 
 idque  noninabftratfo  fed  in  concreto  folum,  divinas  homini  non  huirunirati,  humanas  non  dcitaii  fed  Deo  tribui.  Cuius 
 ha»c  eft  ratio,  quia,  cum  fuppofmijn  pr*ticacionis  fit  cjufmoili  ut  urram<jue  Aaturam  in  k  contincat,  five  ab  um  five  a'.? 
 altera  denominerur  nihil  referc. 
 
 mentioned, 
 
Z]Z  The  Fifth 'Boo^oj 
 
 c 
 
 s  Cor.  a.  8. 
 John?.  13. 
 
 mentioned.     In  the  one,  there  is  attributed  to  God ,  or  the  Lord  of  Glory,  Death, 
 whereof  Divine  Nature  is  not  capable-,  in  the  other  Ubiquity  unto  Man,  which  Hu- 
 mane Nature  admitteth  not.     Therefore  by  the  Lord  of  Glory,  we  muft  needs  under- 
 ftand  the  whole  Perfon  of  Chrift,  who  being  Lord  of  Glory,  was  indeed  crucified,  but 
 not  in  that  nature,  for  which  he  is  termed  the  Lord  of  Glory.     In  like  manner,  by  the 
 Son  of  Man,  the  whole  Perfon  of  Chrift  muft  necelTarily  be  meant,  who  being  Man 
 upon  Earth,'  filled  Heaven  with  his  glorious  prefence,  but  not  according  to  that  nature, 
 for  which  the  title  of  man  is  given  him.     Without  this  Caution,  the  Fathers  whofe 
 belief  was  fincere,  and  their  meaning  moft  found,  fhall  feem  in  their  Writings,  one 
 to  deny  what  another  constantly  doth  affirm.     Theodoret  difputeth  with  great  earneft- 
 ,  ~   ~  nefs    that  God  cannot  be  faid  to  fuffer.     But  he  thereby  meaneth  Chri/ts  Divine 
 ?™^.U'Z  Nature  againft  Afollinarius ,   which  held  even  Deity  it  felf  paflible.     Cyril  on  the 
 i  &f>nm\      other  fide  againft  Ncflorius,  as  much  contendeth,  That  whofoever  will  deny  very  God 
 °ci*wS' dC  t0  nave  fuffered  deatn> dotn  forfake  tne  Faith.     Which  notwithftanding  to  hold,  were 
 UpwLr.  e-   Herefie,  if  the  Name  of  God  in  this  AfTertion  did  not  import,  as  it  doth,  the  Perfon 
 l>ifu.i  fIm.    0j.-  <3 Kriffc    who  being  verily  God,  fuffered  death  ,  but  in  the  Fleuh,  and  not  in  that  fub- 
 
 ftance  for  which  the  Name  of  God  is  given  him. 
 what  chTifl  54.   If  taen  both  Natures  do  remain  with  their  properties  in  Chrift  thus  diftincl:, 
 
 ha>h  obtained  as  hath  been  fliewed,  we  are  for  our  better  underftanding,  what  either  Nature  receiveth 
 ■f^pJ'X™  from  otner>  t0  note>  That  Chrift  is  by  three  degrees  a  Receiver:  Firft,  In  that  he  is 
 JheUnlon'of3'  the  Son  of  God:  Secondly,  In  that  his  Humane  nature  hath  had  the  honor  of  Union 
 hisFUfh  with  w;th  Deity  beftowed  upon  it  :  Thirdly,  In  that  by  means  thereof  fundry  eminent 
 Dcity'  Graces  have  flowed  as  effe&s  from  Deity  into  that  Nature  which  is  coupled  with  it. 
 
 On  Chrift  therefore,  is  beftowed  the  Gift  of  Eternal  Generation,  the  Gift  of  Union, 
 DSpoteft  and  the  Gift  of  Un&ion.  By  the  Gift  of  Eternal  Generation,  Chrift  hath  received  of 
 noneamex  the  Father  one,  and  in  number  the  afelf-fame  fubftance,  which  the  Father  hath  of 
 qua  >r>rofetfa  j^f^f ^  unreceived  from  any  other.  For  every  b  beginning  is  a.  Father  unto  that 
 turam.CN  "qw  which  cometh  of  it,  and  every  oft -firing  is  a  Son  unto  that  out  of  which  it  groweth. 
 enim  aiiud  seein0  therefore  the  Father  alone  is  c  originally  that  Deity  which  Chrift  d  originally 
 &tDq"  is  not°  (for  Chrift  is  God  %  by  being  of  God ,  Light  $  by  iffuing  out  of  Light  0  it 
 non  aliunde  ^blloweth  hereupon,  That  whatfoever  Chrift  hath  «  common  unto  him  with  his  Hea- 
 q,?mfubfimr°  venlY  Father,  the  fame  of  neceflltymuft  be  given  him,  but  naturally  and  h  eternally 
 S/Tr.deir'n.  given ;  not  beftowed  by  way  of  benevolence  and  favor,  as  the  other  gifts  both  are. 
 lib.  ?.  And  therefore  '  where  the  Fathers  give  it  out  for  a  rule,  That  whatfoever  Chrift  is  faid 
 
 S"mf«nfi«r  in  Scripture  to  have  received,  the  fame  we  ought  to  apply  onely  to  the  Manhood  of 
 Buace,Tirnjte,  Chrift:  Their  AfTertion  is  true  of  all  things  which  Chrift  hath  received  by  Grace- 
 £hocP°uod  but  to  that  which  he  hath  received  of  the  Father,  by  Eternal  Nativity  or  Birth,  it 
 Pa'er'eVom-  reacheth  not.  Touching  Union  of  Deity  with  Manhood  ,  it  is  by  Grace,  becaufe 
 niitamenhzc  tjiere  can  ^e  n0  greater  Grace  fliewed  towards  Man,  then  that  God  ihould  vouchfafe 
 a°a  rfc  ficut  to  unite  to  Mans  nature,  the  Perfon  of  his  onely  begotten  Son.  Becaufe  the  Father  k 
 pater,  fu  ex  loveth  the  Son  as  Man,  he  hath  by  Uniting  Deity  with  Manhood,  given  all  things  into 
 Puam  fiiL  his  hands.  lt  natn  [  Pleafed  the  Father,  that  in  him  all  Fulnefs  mould  dwell.  The 
 finemiuitio&  name  which  he  hath  above  all  names  is  m  given  him.  As  the  Father  hath  life  in  him- 
 zqaaiis  lubet.  ^  the  Son  in  himfelf  hath  life  alfo  by  the"  gift  of  the  Father.  The  gift  whereby 
 fymbApoft.  God  hath  made  Chrifta  Fountain  of  Life,  is,  That  °  conjunction  of  the  Nature  of  God, 
 cap.? .  iVith  the  Nature  of  Man,  in  the  Perfon  of  Chrift,  P  which  gift  (faith  Chrift  to  the  Wo- 
 
 Sor,UdedUUcode  man  of  Samaria)  if  thou  didft  know,  and  in  that  reJpecJ  underftand,  who  it  is  which 
 
 fed  de  fubftin-  ,     •    ,   ,  „  ,  .....  ., 
 
 tiaPatris  omnem  a  pa're  confecutum  poteftatem.  Terml.  conrra  Prax.  b  Ephef.1.15.  matt  otw*,  quicquul  alcen  quovil. 
 mododateffe  c  lam.  I.  7.  Pater  luminum  ifoJ  -n  >y  Trtivpar®-  fvhovbv.  Pachym.  in  Dienyf.  de  Ccel.  Hierar.  cap.  r. 
 Pater  eft  puncipium  totius  divinitatis,  quia  ipfe  a  nulloeft.  Non  enim  habet  dequoprocedat,  fed  ab  eo&  Films  eft  genitusfe 
 Sniritusfanausprocedit.  Aug.  de  Trinit.  lib.  4.  cap.  40.  HincChriftus  deita:is  loco  nomen  ubiquepatris  ufurpat,  quia  pater 
 nimirum  eft  Tmytia.  &*Stji?.  d  Pater  tota  fubftantia  eft ,  filius  vero  derivatio  totius  &  propagatio.  'lenul.  contra  Prax. 
 e  Quod  enim  Deus  eft,  ex  D:o  eft.  Hilar,  de  Trin.  lib.  5.  Nihil  nifinatum  habet  films.  ^;W.  lib.  4.  f  'AmvyiffM  Jt&s. 
 Htb  1.  3.  'esi''  &oppH«  -r"  to  7ravn»tfttTtz&  &%»<  ilUxflvh  &  navy.? /J*  ijxiiTo*  aiJ)'n.  Sap.  7.  2?,  27.  g  Nihil  in  fe  di- 
 vcrfum  ac  diffimile  habent  natus  &  generans.  Hilar,  de  Synod.  Adverf.  Aria.  In  Trinitate  alius  atque  alius,  non  aliud 
 arque  aliud  ,  Vincent.  Lyr.  cap.  19.  h  Ubi  author  arternui  eft  ibi  &  nativitatis  aeternitas  eft  :  Quia  ficut  natmtas  ab 
 authoreeft,  'ita  &ab  a:terno  suthoreasterna  nativitaseft.  Hilar,  de  Trin.  lib.  12.  Sicut  naturam  prazfbt  filio  fine  initio  Gene- 
 ratio  ;  Ita  Spiritus  fanfti  prxftat  eflentiam  fine  initio  Proceffio.  Aug-  de  Trin.  Jib.  5.  cap.  15.  j  "Ooa  Kiy.i  ,',  yga<?n 
 on  '<KtL&v  0  tjoj  >£>  »A|*'S>ij  cfia  tUx>  tivSpam-nn*  IwsQ  hi^i,  ov  tIw  Sn'on-m.  Theod.M.  42.  &  ex  Greg.  Katjan^.  Orat.2. 
 deFil.  ibid.  44.  \  J?h"  3-  35-  i  Ephef.  \  5  m  Phil.  2.  o.  n  John  5.  25.  0  ijh  $  20.  Hie  eft  verus  Deus,  &  vita 
 atterna.    p  John  4.  16. 
 
 asketb 
 
EcclejtaUkal  Tolity.  in 
 
 asketh  water  of  thee,  thou  wouldft  ask  of  him,  that  he  might  give  thee  Living  Water. 
 The  Union  therefore  of  the  Flefh  with  Deity,    is  to  that  Flefh  a  gift  of  Principal 
 Grace  and  Favor.     For  by  vertue  of  this  Grace,  Man  is  really  made  God,  a  Crea- 
 ture is  exalted  above  the  dignity  of  all  Creatures,  and  hath  all  Creatures  elfe  under 
 it.     This  admirable  Union  of  God  with  Man,   caninforce  in  that  higher  Nature  no 
 alteration ,  becaufe  unto  God  there  is  nothing  more  natural,  then  not  to  be  fubjedt 
 to  any  change.     Neither  is  it  a  thing  impofllble,  That  the  Word  being  made  Flefh,  \ 
 mould  be  that  which  it  was  not  before,  as  touching  the  manner  of  fubfiftence ,  and  5v™V. 
 yet  continue  in  all  Qualities  or  Properties  of  Nature  the  fame  it  was ,   becaufe  the  ™;*i&  Ww 
 Incarnation  of  the  Son  of  God  confifteth  meerly  in  the  Union  of  Natures  ,    which  ~!  ^«'°l- 
 Union  doth  adde  Perfection  to  the  Weaker,    to  the  Nobler  no  alteration  at  all.  *-••  Meod. 
 If  therefore  it  be  demanded  what  the  Perfon  of  the  Son  of  God  hath  attained  by  f^l;  A7?iv~ 
 afluming  Manhood-,  furely,  the  whole  fum  of  all,  is  this,  to  be  as  we  are,  truly,  vericuium 
 really,  and  naturally  Man,  by  means  whereof  he  is  made  capable  of  meaner  offices,  fta^slui^° 
 then  otherwife  his  Perfon  could  have  admitted ,   the  onely  gain  he  thereby  pur-  TenlTdl  Gar. 
 chafed  for  himfelf,  was  to  be  capable  of  lofs  and  detriment  for  the  good  of  others.  c.hr-  Majcfia- 
 But  may  it  rightly  be  faid  concerning  the  Incarnation  of  Jefus  Chrift,    That  as  our  corp^N*. 
 Nature  hath  in  norefpecl:  changed  his,  fo  from  his  to  ours,  as  little  alteration  hath  imtas  nihil 
 enfued  i    The  very  caufe  of  his  taking  upon  him  our  Nature,  was  to  change  it,  c°"ru.!'r'  ni,li! 
 to  better  the  Quality,   and  to  advance  the  condition  thereof,  although  in  no  fort  dcNaWftT 
 to  aboliih  the  Subftance  which  he  took  ;    nor  to  infufe  into  it  the  Natural  forces  Sef-  8-c    ,, 
 and  Properties  of  his  Deity.     As  therefore  we  have  fhewed,  how  the  Son  of  God  ^"J-" 
 by  his  Incarnation  hath  changed  the  manner  of  that  Perfonal  fubfiftence,  which  be-  ^ulm% 
 fore  was  folitary,  and  is  now  in  the  AlTociation  of  Flefh ,  no  alteration  thereby  ac-  ^J/^j  &* 
 cruing  to  the  Nature  of  God  -    fo  neither  are  the  Properties  of  Mans  nature,  in  the  mH^Z^l 
 Perfon  of  Chrift,  by  force  and  vertue  of  the  fame  Conjunction  fo  much  altered,  as  *«t&.  Thus. 
 not  to  ftay  within  thofe  limits  which  our  Subftance  is  bordered  withal  ■   nor  the  ^  Invf?r* 
 ft  Ate  and  quality  of  our  Subftance  fo  unaltered,  but  that  there  are  in  it  many  glo-  tranfiftnon 
 rious  effects  proceeding  from  fo  near  Copulation  with  Deity.    God  from  us  can  re-  cft  natu«n» . 
 ceive  nothing,  we  by  him  have  obtained  much.     For  albeit ,  the  Natural  Proper-  Vmlf!^T^, 
 ties  of  Deity  be  not  communicable  to  Mans  nature,  the  Supernatural  Gifts,  Graces,  'ib-".; 
 and  Effefts  thereof,  are.     The  honor  which  our  Flefh  hath  by  being  the  Flefh  of 
 the  Son  of  God,  is  in  many  refpe&s  great.     If  we  refpect  but  that  which  is  com- 
 mon unto  us  with  him,  'the  Glory  provided  for  him  and  his  in  the  Kingdom  of 
 Heaven,   his  Right  and  Title  thereunto,    even  in  that  he  is  Man,  difTereth  from 
 other  mens ,   becaufe  he  is  that  Man  of  whom  God  is  himfelf  a  part.     We  have 
 right  to  the  fame  Inheritance  with  Chrift ,   but  not  the  fame  right  which  he  hath  ; 
 his  being  fuch  as  we  cannot  reach,  and  ours  fuch  as  he  cannot  ftoop  unto.     Further- 
 more, to  be  the  Way,  the  Truth,  and  the  Life;    to  be  the  Wifdom,  Rigbteouf- 
 nefs,  Sanftification,  Refurrection  5   to  be  the  Peace  of  the  whole  World,  the  Hope 
 of  the  Righteous,  the  Heir  of  all  things  3    to  be  that  Supream  Head  whereunro  all 
 Power,  both  in  Heaven  and  in  Earth  is  given:     Thefe  are  not  Honors  common  unto 
 Chrift,  with  other  Men  5  they  are  Titles  above  the  dignity  and  worth  of  any  which 
 were  but  a  meer  Man,  yet  true'  of  Chrift  ,  even.in  that  he  is  Man,  but  Man  with 
 whom  Deity  is  perfonally  joyned ,   and  unto  whom  it  hath  added  thofe  excellencies 
 which  makes  him  more  then  worthy,  thereof.     Finally,  Sith  God  hath  deified  our 
 Nature,    though  not  by  turning  it  into  himfelf,  yet  by  making  it  his  own  infepara-  aM.  ,     < 
 ble  Habitation ,  we  cannot  now  conceive,    how  God  fhould  without  Man,  either  j^l%'»">? 
 a  exercife  Divine  Power,  or  receive  the  glory  of  Divine  Praife.     For  Man  is  in  b  both  s«*<  wspv.i- 
 an  AlTociate  of  Deity.    But  to  come  to  the  Grace  of  Unftion  :    Did  the  parts  of  bVS&i  ™ 
 our  Nature,  the  Soul  and  Body  of  Chrift  receive  by  the  influence  of  Deity,  where-  s*S  «t«iito>) 
 with  they  were  match't,  no  ability  of  Operations,  no  Vertue,  or  quality  above  Na-  W°»™:\™ 
 ture i    Surely,  as  the  Sword  which  is  made  fiery,  doth  not  onely  "cut  byreafonof  wlTyJ'J®- 
 the  fharpnefs  which  fimply  it  hath,  but  alfo  burn  by  means  of  that  heat  which  it  hath  f>  *  ™  ™Vr* 
 from  fire  5  fo,  there  is  no.  doubt,  but  the  Deity  of  Chrift  hath  enabled  that  Nature  f% 
 which  it  took  of  Man,  to  do  more  then  Man  in  this  World  hath  power  to  comprehend  5'  a&~<  *Ww 
 
 v  ,  n  '  iivppemw  hi 
 
 to  i<ft»i>  avjiyiyiv  u4©"  «A«  <f  hanas.  Gregw.  fyjf,  apud  Ibcod.      'fan  ^-'fv'ttiK  f  evit  Aa^iV  *mtfylw  h&'ZfiTiv  ss«V* 
 sw'juf  a'p^itj  fc  e^scriaf.  Ctr^/i  in  Pf»l.  41. 
 
2,1  a.  The  Sixth  'Bool^  of 
 
 for  as  much  as  (the  bare  ElTential  Properties  of  Deity  excepted)  he  hath  imparted 
 unto  it  all  things,  he  hath  replenifhed  it  with  all  fuch  Perfections,  as  the  fame  is  any 
 way  apt  to  receive,   at  the  leaft,  according  to  the  exigence  of  that  ceconomy  or 
 fervice;  for  which,  it  pleafed  him  in  Love  andMercy.tobemadeMan.     For, as  the 
 Parts,  Degrees,  and  Offices  of  that  Myftical  Adminiftration  did  require ,    which  he 
 voluntarily  undertook  ,  the  Beams  of  Deity  did  in  operation  always  accordinsly , 
 'H^f©-  either  reftrain  or  enlarge  themfelves.     From  hence  we  may  fomewhat  conjecture^  how 
 ^Sv*y*-  tne  P°wers  °f tnat  Soul  are  illuminated ,   which  being  fo  inward  unto  God,  cannot 
 %s*u  xfwt  chufe  but  be  privy  unto  all  things  which  God  worketh,  and  muft  therefore  of  necef- 
 efS&Z^imb-  fity  be  endued  with  knowledge ,  fo  far  forth  a  Univerfal-,  though  not  with  infinite 
 ££fo  T^  knowledge,  peculiar  to  Deity  it  felf.     The  Soul  of  Chrift  that  faw,  in  this  life,  the 
 w^av?  <■> -rtf)  Face  of  God,  was  here,  through  fo  vifible  prefence  of  Deity ,  filled  with  all  manner ' 
 "wf^    b  of  Graces  and  Vermes  in  that  unmatchable  degree  of  Perfection  •,    for  which,  of 
 %l?zxffi'yi-  him  we  read  it  written,    That  Cod  with  the  Oyl  of Gladnefi ',  anointed  c  him  <*  above 
 saSs"^  *'"*  his  e  fellows.     And  as  God  hath  in  Chrift  ,  unfpeakably  glorified  the  Nobler,    fo 
 rbeod'kifen.  U^ewife  the  meaner  part  of  our  Nature,  the  very  Bodily  Subftance  of  Man.  Where 
 lib.?.  AdTcrf.  alfo  that  muft  again  beremembred,  which  we  noted  before,  concerning  the  degrees 
 Hirer.  Qf  tne  influence  of  Deity  proportionable  unto  his  own  purpofes,  intents,  and  coun- 
 
 « coi  l\  4  fels.  For  in  this  refpect  his  Body ,  which  by  Natural  condition  was  corruptible , 
 6irai.  us.  wanted  the  gift  of  Everlafting  immunity  from  Death,  Paflion,  and  DiiTolution,  till 
 Lum'i's."  God  which  gave  it  to  be  {lain  for  fin,  had  for  Righteoufnefs  fake  reftored  it  to 
 aa*4.  >8.  life,  with  certainty  of  endlefs  continuance.  Yea,  in  this  refpect,  the  very  glorified 
 d  2  cor  'i  21  Body  of  Chrift,  retained  in  it  the  f  skars  and  marks  of  former  mortality.  But  (hall 
 \  foh.^'.'sc, '  we  fay,  that  in  Heaven  his  glorious  Body,  by  vertue  of  the  famecaufe,  hath  now 
 »7-  power  to  prefent  it  felf  in  all  places,  and  to  be  everywhere  at  once  prefent  ?   We 
 
 /John  20. 27.  notnjng  doubt,  but  God  hath  many  ways  above  the  reach  of  our  capacities,  exalted 
 that  Body  which  it  hath  pleafed  him  to  make  his  own ,   that  Body  wherewith  he 
 hath  faved  the  World ,  that  Body  which  hath  been ,  and  is  the  Root  of  Eternal 
 Life-,  thelnftrument  wherewith  Deity  worketh,  the  Sacrifice  which  taketh  away 
 fin ,  the  Price  which  hath  ranfomed  Souls  from  Death,   the  Leader  of  the  whole 
 Army  of  Bodies  that  fhallrife  again.     For  though  it  had  a  beginning  from  us,  yet 
 God  hath  given  it  vital  efficacy,  Heaven  hath  endowed  it  with  celeftial  power,  that 
 vertue  it  hath  from  above,  in  regard  whereof,  all  the  Angels  of  Heaven  adore  it.    Not- 
 Msto  ¥  *V-  withstanding,  a  Body  ftill  it  continueth,  a  Body  confubftantial  with  our  Bodies,  a 
 saw  a\w*-  Body  of  the  fame ,  both  Nature  and  Meafure  which  it  had  on  Earth.    To  gather 
 F'kffoi^^  therefore  into  one  fum,  all  that  hitherto  hath  been  fpoken,  touching  this  point, 
 sa'*/"sg«    there  are  but  four  things  which  concur  to  make  compleat  the  whole  ftate  of  our 
 £*?*'  °%f    Lord  Jefus  Chrift  5    his  Deity,   his  Manhood,  the  Conjunction  of  both  ,  and  the 
 wi^T'lJ/'"   diftinction  of  the  one  from  the  other,  being  joyned  in  one.     Four  principal  Here- 
 tfex-XAziw.     fies  there  are  which  have  in  thofe  things  withftood  the  truth.     Arians,  by  bend- 
 ibiod.M.u.  jng  tnemfeives  againft  the  Deity  of  Chrift  5    Apollinarians ,  by  maiming  and  mis- 
 interpreting that  which  belongeth  to  his  Humane  Nature  5    Neftorians ,  by  renting 
 Chrift  afunder,  and  dividing  him  into  two  perfons  -,  the  followers  of  Eutiches,  by  con- 
 founding in  his  Perfon,  thofe  Natures  which  they  fhotild  diftinguifh.     Againft  thefe 
 there  have  been  four  moft  famous  Ancient  General  Councils ;  the  Council  of  Nice,  to 
 define  againft  Arians  5    againft  Apollinarians ,  the  Council  of  Constantinople  5   the 
 Council  of  Ephefus  againft  Neftorians  5  againft  Etttichians,  the  Calcedon 1  Council.     In 
 four  words,  dAnjao^,  TsAe'&»,  a'^tcwpgia?,  ocavy^u'Twi ,    truly ,  perfectly,  indiviftbly, 
 diftintfly  :  Thefirft,   applied  to  his  being  God  ;  and  the  fecond,  to  his  being  Man ; 
 the  third,  to  his  being  of  both  One  5  and  the  fourth,  to  his  ftill  continuing  in  that 
 One  both.     We  may  fully  byway  of  Abridgment,  comprize  whatfoever  Antiquity 
 hath  at  large  handled,  either  in  Declaration  or  Chriftian  Belief,  or  in  Refutation  of 
 the  forefaid  Herefies.     Within  the  compafs  of  which  four  heads,  imay  truly  affirm, 
 That  all  Herefies  which  touch  but  the  Perfon  of  Jefus  Chrift,  (whether  they  have  rifen 
 in  thefe  latter  days,  or  in  any  age  heretofore,)  may  be  with  great  facility  brought  to 
 confine  themfelves.     We  conclude  therefore,  That  to  fave  the  World,  it  was  of  necef- 
 fitytheSonof  God  fliould  be  thus  incarnate,  and  that  God  fhould  fo  be  in  Chrift,  as 
 hath  been  declared. 
 
 55,  Having 
 
Ecckfeaslkal  'Polity.  ^t* 
 
 55.  Having  thus  far  proceeded  in  fpeech  concerning  the  Perfon  of  Jefus  Chrift,  of  t,le  v" 
 
 »t-» .!.„:..  /"■ : n.: »l „.i  •_ L    I „:~i :_       _.     i      i  „  '.  (nival  PreOn 
 
 his  two  Natures,  their  Conjunction,  that  which  he  either  is,  or  doth  in  refpecl  ofc"  o7uv!ftfe,CC 
 both,  and  that  which  the  one  receiveth  from  the  other  5  fith  God  in  Chrift  is  ^ene-  very  where, 
 rally  the  Medicine  which  doth  cure  the  World ,  and  Chrift  in  us  is  that  Receipt  "'4"!what 
 of  the  fame  Medicine,  whereby  we  are  every  one  particularly  cured:    In  as  much  as  tegtmttd^hc 
 Chrifts  Incarnation  andPaflion,  can  be  available  to  no  mans  good,  which  is  not-made  •is,cvery 
 partaker  of  Chrift,    neither  can  we  participate  him  without  his  Prefence  ;   we  are  ^ccr^&gto' 
 briefly  to  confider  how  Chrift  isprefent,  to  the  end,  it  may  thereby  better  appear     thrFkfh. 
 how  we  are  made  partakers  of  Chrift,  both  otherwife,  and  in  the  Sacraments  them- 
 felves.     All  things  are  in  fuch  fort  divided,  into  Finite  and  Infinite,  that  no  one  Sub- 
 fiance,  Nature,  or  Quality,  can  be  poflibly  capable  of  both.     The  World  and  all 
 things  in  the  World,  areftinted  -7  all  effe&s  that  proceed  from  them  5  all  the  powers 
 and  abilities  whereby  they  work  -?   whatfoever  they  do ,  whatfoevcr  they  may,  and 
 whatfoever  they  are,  is  limited.   ,  Which  limitation  of  each  Creature,  is  both  the  per- 
 fection, and  alfo  the  prefervation  thereof.     Meafure,  is  that  which  perfecleth  all  things, 
 becaufe  every  thing  is  for  fome  end  -y  neither  can  that  thing  be  available  to  any  end 
 which  is  not  proportionable  thereunto ;  and  to  proportion  as  well  excefles,   as  defeds 
 areoppoflte.     Again,  for  as  much  as  nothing  doth  periih,  but  onely  through  excels  or 
 defe&of  that,  the  due  proportioned  meafure  whereof  doth  give  perfection,  it  follow  - 
 eth,  That  meafure  is  likewife  the  prefervation  of  all  things.     Out  of  which  premifes 
 we  may  conclude,  not  onely,  that  nothing  created,  can  pofTibiy  be  unlimited,  or  can  re- 
 ceive any  fuch  accident,  quality,  or  property,  as  may  really  make  it  infinite  (for  then 
 fhould  it  ceafe  to  be  a  Creature)  but  alio,  that  every  Creatures  limitation  is  according 
 to  his  own  kinde  b  and  therefore,  as  oft  as  we  note  in  them  any  thing  above  their  kinde, 
 it  argueth,  That  the  fame  is  not  properly  theirs,  butgroweth  in  them  from  acaufe 
 more  powerful  then  they  are.     Such  as  the  Subftance  of  each  thing  is,  fuch  is  alfo  the 
 Prefence  thereof.     Impoflible  it  is,  that  »  God  mould  withdraw  his  Prefence  from  any  *  Pfal.  135. 9, 
 thing,  becaufe  the  very  Subftance  of  God  is  infinite.   He  filleth  Heaven  and  Earth,  al-  \ 
 though  he  take  up  no  room  in  either,  becaufe  his  Subftance  is  immaterial,  pure,  and  of 
 us  in  this  World  fo  incomprehenfible ,  that  albeit  b  no  part  of  us  be  ever  abfent  from  MdeoDeus 
 him,  who  is  prefent  whole  unto  every  particular  thing,  yet  his  Prefence  with  us,  we  no  ubiquectr^'- 
 way  difcern  further,  then  onely  that  God  is  prefent ;  which  partly  by  Reafon,  and  more  nuiiipamrej 
 perfectly  by;Faith,  we  know  to  be  firm  and  certain.     Seeing  therefore  that  Prefence  rum. ablcns 
 every  where  is  the  fequel  of  an  infinite  and  incomprehenfible  Subftance,  (for  what  can  quiVn^n  par- 
 be  every  where,  but  that  which  can  no  where  be  comprehended?)  To  enquire,  whether  ti  ren.m  pjr, 
 Chrift  be  every  where,  is  to  enquire  of  a  Natural  Property,  a  Property  that  cleaveth  to  lr™Jm  prz* 
 the  Deity  of  Chrift.    Which  Deity  being  common  unto  him  with  none,  but  onely  the  ber,  &  akrri 
 Father,  and  the  Holy  Ghoft,  it  followeth,  That  nothing  of  Chrift  which  is  limited,  P*ai  a'«"m 
 that  nothing  created,  that  neither  the  Soul  nor  the  Body  of  Chrift,  and  confequently,  nolTiolom 
 not  Chrift  as  Man,  or  Chrift  according  to  his  Humane  Nature,  can  poflibly  be  every  tmiveriitati 
 where  prefent,  becaufe  thofe  phrafes  of  Limitation  and  Reftraint,  do  either  point  out  ^m'"^'™' 
 the  principal  fubject  whereunto  every  fuch  attribute  adhereth,  orelfe  they  intimate  caliber  parti 
 the  radical  caufe  out  of  which  itgroweth.     For  example,  when  we  fay,  that  Chrift  c>^  t°!u*pa* 
 as  Man,  or  according  to  his  Humane  Nature,  fuftered  death  -,  wefhew  what  Nature  X^e/ii 57. 
 was  the  proper  fubjed  of  Mortality:  When  we  fay,  that  as  God,  or  according  to  his 
 Deity,  he  conquered  Death ,  we  declare  his  Deity  to  have  been  the  caufe,  by  force 
 and  vertue  whereof,  he  raifed  rrimfelf  from  the  Grave.     But  neither  is  the  Manhood 
 of  Chrift,  that  fubjedl  whereunto  Univerfal  Prefence  agreeth,  neither  is  it  the  caufe 
 original,  by  force  whereof  his  Perfon  is  enabled  to  be  every  where  prefent.     Wherefore 
 Chrift  is  efTentially  prefent  with  all  things ,  in  that  he  is  very  God,  but  not  prefent 
 with  all  things  as  Man ,  becaufe  Manhood  and  the  parts  thereof,  can  neither  be  the 
 caufe,   nor  the  true  fubje'd' of  fuch  Prefence.     Notwithftanding ,   fomewhat  more  £°Jt*fnerr,i 
 plainly  to  fhew  a  true  immediate  reafon,    wherefore  the  Manhood  of  Chrift,  can  crcatoreft}' 
 neither  be  every  where  prefent ,  norcaufe  the  Perfon  of  Chrift  fo  to  be 5  we  ac  know-  quodadJiomi. 
 ledge  that  of  St.  Augufiine  concerning  Chrift  moft  true,   c  In  that  he  is  perfona//y  the  "ft™Ji^Epffi! 
 Word,  he  created  all  thinvsz,  in  that  he  is  naturally  Man,  he  himfelf  is  created  of  Cod;  S7. 
 
 07  J  J  J  Deusqui  fern- 
 
 per  eft,  &fempererar,flccreariira,  Leo.  de  Nativ.    Multi  rimore  rrepiJant  neCluiftum  f  flc  Crearuram  dicere  compellantur ; 
 nospiocIamamusnonclTcpericulum  dicere,CI)riftum  eileCreanirain.  //y^r.in  Epifl.  a. I  F,pl>.  v, 
 
ZI<5  The  Fifth  "Book^  of 
 
 and  it  doth  not  appear,  that  any  one  Creature  hath  Power  to  be  prefent  with  all  Crea- 
 tures.    Whereupon  neverthelefs  it  will  not  follow,  that  Chrift  cannot  therefore  be 
 thus  prefent,  becaufe  he  is  himfelf  a  Creature ;  forasmuch  as  onely  Infinite  Prefence, 
 is  that  which  cannot  poflibly  ftand  with  the  EfTence  or  Being  of  any  Creature;  as  for 
 Prefence  with  all  things  that  are,  fith  the  whole  Race,  Mafs,  and  Body  of  them  is  Finite, 
 .Chrift  by  being  a  Creature ,   is  not  in  that  reffett  excluded  from  poflibility  of  Prefence 
 with  them.     That  which  excludeth  him  therefore,  as  Man,  from  fo  great  largenefs  of 
 Prefence,  is  onely  his  being  Man,  a  Creature  of  this  particular  kinde,  whereunto  the  God 
 of  Nature  hath  fetthofe  bounds  of  reftraint  and  limitation,  beyond  which,  to  attribute 
 unto  it  any  thing  more  then  a  Creature  of  that  fort  can  admit,  were  to  give  it  another 
 Nature,  to  make  it  a  Creature  of  fome  other  kinde  then  in  truth  it  is.     Furthermore,  if 
 Chrift,  in  that  he  is  Man,  be  every  where  prefent,  feeing  this  cometh  not  by  the  Na- 
 ture of  Manhood  it  felf,  there  is  no  other  way  how  itfhould  grow,  but  either  by  the 
 Grace  of  Union  with  Deity,  or  by  the  Grace  of  Undtion  received  from  Deity.    It  hath 
 been  already  fufficiently  proved,  that  by  Force  of  Union,  the  Properties  of  both  Natures 
 are  imparted  to  the  Perfon  onely,  in  whom  they  are,  and  not  what  belongeth  to  the  one 
 Nature,  really  conveyed  or  tranflated  into  the  other  ;   it  hath  been  likewife  proved, 
 That  Natures  united  in  Chrift ,  continue  the  very  fame  which  they  are,  where  they  are 
 not  united.  ^  And  concerning  the  Grace  of  Undtion ,  wherein  are  contained  the  Gifts 
 and  Vermes  which  Chrift  as  Man  hath  above  men,  they  make  him  Really  and  Habi- 
 tually a  Man  more  excellent  then  we  are,  they  take  not  from  him  the  Nature  and 
 Subftance  that  we  have,  they  caufe  not  his  Soul  nor  Body  to  be  of  another  kinde,  then 
 ours  is.    Supernatural  endowments,  are  an  advancement,  they  are  no  extinguifhmenc 
 of  that  Nature  whereto  they  are  given.     The  Subftance  of  the  Body  of  Chrift  hath 
 no  Prefence,  neither  can  have,  but  onely  Local.     It  was  not  therefore  every  where 
 feen,  nor  did  it  everywhere  fuffer  death,  every  where  it  could  not  be  intombed,  it  is 
 not  every  where  now  being  exalted  into  Heaven.     There  is  no  proof  in  the  World 
 ftrong  to  inforce,  that  Chrift  had  a  true  Body,  but  by  the  true  and  natural  Properties 
 Temi  de     of  his  Body.     Amongft  which  Properties,  Definite  or  Local  Prefence  is  chief,  How 
 Car.  chr.      is  it  true  of  chrift  (faith  Tertullian)  that  he  died,  was  buried,  andrefe  again,  if  Chrift 
 had  not  that  very  fie  ft),  the  nature  whereof  is  capable  of  thefe  things ,  flefh  mingled  with 
 blood,  fupported  with  bones,  woven  with  finews,  embroidered  with  veins?  If  his  Majefti- 
 cal  Body  have  now  any  fuch  new  property,  by  force  whereof  it  may  every  where  really, 
 even  in  Subftance  prefent  it  felf,  or  may  at  once  be  in  many  places  -,  then  hath  the  Ma- 
 Aug.  Epifl.     jefty  of  his  eftate  extinguifhed  the  verity  of  his  Nature.   Make  thou  no  doubt  or  queftion 
 37-  of  it  (fahhSt.  Auguftine)  but  that  the  Man  Chrift  tyefus,  is  now  in  that  very  place  from 
 
 whence  hejha/l  come  in  the  fame  Form  and  Subftance  of  Flejh,  which  he  carried  thither,  and 
 from  which  he  hath  not  taken  Nature,  but  given  thereunto  Immortality.  According  to  this 
 Form,  heftreadeth  not  out  himfelf  into  all  places :  For  it  behoveth  us  to  take  great  heed,  left 
 while  we  go  about  to  maintain  the  glorious  Deity  of  him,  which  is  Man,  we  leave  him  net 
 the  true  bodily  Subftance  of  a  Man.  According  to  St.  Augu [tines  opinion  therefore,  that 
 Majeftical  Body  which  we  make  to  be  every  where  prefent,  doth  thereby  ceafe  to  have 
 the  Subftance  of  a  true  Body.  To  conclude,  We  hold  it  in  regard  of  the  fore-alleaged 
 proofs,  a  moft  infallible  truth,  That  Chrift  as  Man,  is  not  every  where  prefent.  There 
 are  which  think  it  as  infallibly  true,  That  Chrift  is  every  where  prefent  as  Man,  which 
 peradventure  in  fome  fenfe  may  be  well  enough  granted.  His  Humane  Subftance  in  it 
 felf,  is  naturally  abfent  from  the  Earthy  his  Soul  and  Body  not  on  Earth,  but  in  Hea- 
 ven onely :  Yet  becaufe  this  Subftance  is  infeparably  joyned  to  that  Perfonal  Word, 
 which  by  his  very  Divine  EiTence,  is  prefent  with  all  things  -,  the  Nature  which  can- 
 not have  in  it  felf  Univerfal  Prefence,hath  it  after  a  fort,  by  being  no  where  fevered  horn. 
 that  which  every  where  is  prefent.  For  in  as  much  as  thqt  Infinite  Word  is  not  divi- 
 iible  into  parts,  it  could  not  in  part,  but  muft  needs  be  wholly  incarnate,  and  confe- 
 quently  wherefoever  the  Word  is,  it  hath  with  it  Manhood,  elfefbould  the  Word  be 
 in  part,  or  fomewhere  God  onely,  and  not  Man,  which  is  impoffible.  For  the  Perfon  of 
 Chrift  is  whole,  perfect  God,  and  perfect  Man,  wherefoever-,  although  the  parts  of  his 
 Manhood,  being  Finite,  and  his  Deity  Infinite,  we  cannot  fay,  that  the  whole  of  Chrift  is 
 limply  every  where,as  we  may  fay,that  his  Deity  is,and  that  his  Perfon  is  by  Force  of  Dei- 
 ty. Vox,fomewhat  of  the  Perfon  of  chrift  is  not  every  where  in  that  fort,  namely,  His  Man- 
 hood, 
 
EcclefiaUical  Tolity.  %\n 
 
 hood  5  the  one ly  Conjunction  whereof  with  XJeity  is  extended  as  far  as  Deity ,    the 
 affualpofition  retrained  and  tied  to  a  certain  place  -,  yet  prefence  by  way  of  Con] unction, 
 is  in  Ibme  fort  prefence.     Again,  As  the  Manhood  of  Chrift  may  after  a  fort  be  every- 
 where faid  to  be  prefent,  becaufe  that  Perfon  is  every  where  prefent ,   from  whole 
 Divine  Subftance,  Manhood  is  no  where  fevered  :   So  the  fame  Univerfality  of  Pre- 
 fence, may  likewife  feem  in  another  refpecl  appliable  thereunto,   namely,  by  Co- 
 operation with  Deity,  and  that  in  dl  things.     The  Light  created  of  God  in  the  Be- 
 ginning, did  firft  by  it  felf  illuminate  the  World ;  but  after  that  the  Sun  and  Moon  were 
 created,  the  World  fithence  hath  by  them  always  enjoyed  the  fame.    And  that  Deicy 
 of  Chrift,  which  before  our  Lords  Incarnation,  wrought  all  things  without  man,  doth 
 now  work  nothing  wherein  the  Nature  which  it  hath  aflumed,  is  either  abfent  from 
 it,  or  idle.     Chrift  as  Man,  hath  all  Power  both  in  Heaven  and  Earth  given  him.     He  Watth.  28. 
 hath  as  Man,  not  as  God  onely,   Supream  Dominion  over  quick  and  dead-,  for  fo  Rom.  14.8. 
 much  his  Afcenfion  into  Heaven,  and  his  Seffionat  the  right  Hand  of  God,  do  im- 
 port.    The  Son  of  God  which  did  firft  humble  himfelf,  by  taking  our  flefli  upon  him, 
 defcended  afterwards  much  lower ,  and  became  according  to  the  Flefh  obedient,  fo 
 far  as  to  fuffer  Death,  even  the  Death  of  the  Crofs  for  all  men,  becaufe  fuch  was  his 
 Fathers  Will.     The  former  was  an  Humiliation  of  Deity,  the  later  an  Humiliation  of 
 Manhood  ;   for  which  caufe  there  followed  upon  the  latter  an  Exaltation  of  that  which  phil.  i.  p. 
 was  humbled  :  For  with  Power  he  created  the  World,  but  reftored,  it  by  obedience.  Hcb- 2-?- 
 In  which  obedience,  as  according  to  his  Manhood,  he  had  glorified  God  on  Earth ;  fo  Rcve1-5  ,2' 
 God  hath  glorified  in  Heaven,  that  Nature  which  yielded  him  obedience  5  and  hath 
 given  unto  Chrift  ,  even  in  that  he  is  Man,  fuch  Fulnefs  of  Power  over  the  whole 
 World,  that  he  which  before  fulfilled  in  the  ftate  of  Humility  and  Patience ,  what- 
 foever  God  did  require,  doth  now  reign  in  Glory  till  the  time  that  all  things  be  reftored.  Luk.  21.27. 
 He  which  came  down  from  Heaven,  and  defcended  into  the  loweft  parts  of  the  Earth   A(fts  ?• a  '• 
 is  afcended  far  above  all  Heavens  5  that  fitting  at  the  right  Hand  of  God,  he  might  E?hef' 4'  *' 
 from  thence  fill  all  things  with  the  gracious  and  happy  fruits  of  his  faving  Prefence. 
 Afcenfion  into  Heaven,  is  a  plain  local  translation  of  Chrift,  according  to  his  Manhood 
 from  the  lower  to  the  higher  parts  of  the  World.     Sefllon  at  the  right  Hand  of  God,,  is 
 the  a&ual  exercife  of  that  Regency  and  Dominion,  wherein  the  Manhood  of  Chrift  is 
 joyned,  and  matched  with  the  Deity  of  the  Son  of  God.     Not  that  his  Manhood 
 was  before  without  the  PoiTeflion  of  the  fame  Power,  but  becaufe  the  full  ufe  thereof 
 was  fufpended,  till  that  Humility  vyhich  had  been  before  as  a  varl  to  hide  and  conceal 
 Majefty,  were  laid  afide.     After  his  rifing  again  from  the  dead,  then  did  God  fet  him  EPhsf-  ••*»« 
 at  his  right  Hand  in  Heavenly  places,  far  above  all  principality  and  power,  and  might, 
 and  domination ,  and  every  name  th3t  is  named,  not  in  this  World  onely,  but  alfo 
 in  that  which  is  to  come  5  and  hath  put  all  things  under  his  feet,  and  hath  appoint-  pfaf.g.  <?. 
 ed  him  over  all  the  Head  to  the  Church,   which  is  his  Body,    the  fulnefs  of  him  »*•»*••• 
 that  filleth  all  in  all.     The  Scepter  of  which  Spiritual  Regiment  over  us  in  this  iCor.  15. 
 prefent  World  is  at  the  length  to  be  yielded  up  into  the  hands  of  the  Father  which 
 gave  it  •,  that  is  to  fay,  The  ufe  and  exercife  thereof  fhall  ceafe,  there  being  no  longer- 
 on Earth  any  Militant  Church  to  govern.     This  Government  therefore  heexercifeth 
 both  as  God  and  as  Man  ■  as  God,  by  Eflential  Prefence  with  all  things  •,  as  Man,  by 
 Co-operation  with  that  which  eflentially  is  prefent.     Touching  the  manner  how  he 
 worketh  as  Man  inall  things  5  the  Principal  Powers  of  theSoul  of  Man,  are  the  Will 
 and  Underftanding,   the  one  of  which  two  in  Chrift  aflenteth  unto  all  things,  and 
 from  the  other  nothing  which  Deity  doth  work,  is  hid  -  fo  that  by  knowledge  and 
 aflent ,   the  Soul  of  Chrift  is  prefent  with  all  things  which  the  Deity  of  Chrift  work- 
 eth.    And  even  the  Body  of  Chrift  it  felf,  although  the  definite  limitation  thereof 
 be  moft  fenftble,   doth  notwithftanding  admit  in  ibme  fort  a  kinde  of  infinite  and 
 unlimited  Prefence  likewife.     For  his  Body  being  a  part  of  that  Nature,  which  whole 
 Nature  is  prefently  joyned  unto  Deity-,  wherefoever  Deity  is,  it  followeth,  That  his 
 Bodily  Subftance  hath  every  where  a  Prefence  of  true  Conjunction  with  Deity.     And 
 for  as  much  as  it  is,,  by  vertue.of  that  Conjunction,  made  the  Body  of  the  Son  of  God, 
 by  whom  alio  it  was  made  a  Sacrifice  for  the  fins  of  the  whole  World,  this  givethit 
 a  prefence  of  force  and  efficacy,  throughout  all  Generations  of  Men.     Albeit  therefore, 
 nothing  be  aclually  infinite  in  fubflance,  but  God  onely  in  that  he  is  Cod ■•  neveithelefs, 
 
 I  i  3,  ap 
 
2i  8  The  Fifth  "Bool^of 
 
 as  every  number  is  infinite  by  poffibility -of  addition,  and  every  line  by  pofllbility  of 
 extenfion  infinite  -,  fo  there  is  no  ftint  which  can  be  fet  to  the  value  or  merit  of  the  Sa- 
 crificed Body  of  Chrift,  it  hath  no  meafured  certainty  of  limits,  bounds  of  efficacy 
 unto  life  it  knoweth  none ,  but  is  alfo  it  felf  infinite  in  pofllbility  of  Application. 
 Which  things  indifferently  every  way  confidered  ,  that  gracious  promifeof  our  Lord 
 and  Saviour  Jefus  Chrift  concerning  prefence  with  his  to  the  very  end  of  the  World,  I 
 lee  no  caufe  but  that  we  may  well  and  fafely  interpret  he  doth  perform,  both  as  God, 
 by  effential  prefence  of  Deity,  and  as  Man,  in  that  order,  fenfe,  and  meaning,  which 
 hath  been  fhewed. 
 rne  Union  or  ^    ^ye  have  hitherto  fpoken  of  the  Perfon  and  of  the  prefence  of  Chrift.   Par- 
 
 ripatton*""  ticipation  is  that  mutual  inward  hold  which  Chrift  hath  of  us,  and  we  of  him,  in  fuch 
 which  i»  be-  fort  that  each  poffeffeth  other  by  way  of  fpecial  intereft,  property,  and  inherent  co- 
 In<Tnthehrift  pulation.  For  plainer  explication  whereof,  we  may  from  that  which  hath  been  be- 
 churchof  fore  fufficiently  proved,  affume  to  ourpurpofe  thefe  two  Principles,  That  every  ori- 
 chrift,  in  this  -ai  cau^e  }mparteth  it  (elf  unto  tbofe  things  which  come  of  it  5  and  whatfoevcr  taketh 
 worU.  Being  from  any  other,   the  fame  is  after  a  fort  in  that  which  giveth  it  Being.     It  fol- 
 
 loweth  hereupon,  that  the  Son  of  God  being  Light  of  Light,  muft  needs  be  alfo  Light 
 m  tiieboforee  jn  Light.    The  Perfons  of  the  Godhead,  by  reafonof  the  Unity  of  their  fubftances 
 loh7  F/ghcr'  do  as  neceffarily  remain  one  within  another,  as  they  are  of  neceffity  to  be  diftinguifh- 
 Ec-ce  .iico  ali  ed  one  from  another,    becaufe  two  are  the  iffue  of  one,  and  one  the  Off-fpring  of 
 um  <fle  p*      the  other  two  •,   onely  of  three,  one  not  growing  out  of  any  other.     And  fith  they 
 FiliuniiVon   all  are  but  one  God  in  number,  one  indivifible  Effence  or  Subftance,  their  diftin&ion 
 .jivifione  aii-    cannot  poflibly  admit  Separation.     For  how  fhould  that  fubfift  folitarily  by  it  felf, 
 ffonfedr«r?«/.  which  hath  no  fubftance,  but  individually  the  very  fame,  whereby  others  fubfift  with 
 comrlprax.   it-  feeing  that  the  Multiplication  of  Subftances  in  particular,  is  ntcefTarily  required 
 Nccinnnme.  t0  make  thofe  things  fubfift  apart,  which  have  the  felf-fame  General  Nature.,  and  the 
 dXfc incor™  Perfons  of  that  Trinity,  are  not  three  particular  Subftances,  to  whom  one  General 
 vorea  genera-  Nature  is  common,  but  three  that  fubfift  by  one  fubftance,  which  it  felf  is  Particu- 
 dwifionemla-  lar  ^  yet  they  all  three  have  it,  and  their  feveral  ways  of  having  it,  are  that  which 
 .lit,  usi  qui    maketh  their  Perfonal  diftindion  ?    The  Father  therefore  is  in  the  Son,  and  the  Son 
 mfcicur  ne-     -m  ^im .  tney  both  in  the  Spirit,  and  the  Spirit  in  both  them.    So  that  the  Fathers  firft 
 generate  fe.  Off-fpring  which  is  the  Son,  remaineth  eternally  in  the  Father  ^  the  Father  eternally 
 pararur.  Bnf.  aif0  m  the  Son,  noway  fevered  or  divided,    by  reafon  of  the  fole  and  fingle  Unity 
 fin  in  Symbol.  ^  t^eir  Subftance.     Tne  Son  in  the  Father,  as  Light  in  that  Light  out  of  which  k 
 floweth  without  feparation  $  the  Father  in  the  Son,  as  Light  in  that  Light  which  it 
 caufeth,  and  leaveth  not.     And  becaufe  in  this  refpecl:  his  eternal  Being  is  of  the  Fa- 
 ther, which  eternal  Being  is  his  Life,  therefore  he  by  the  Father  liveth.     Again,  fith 
 all  things  do  accordingly  love  their  Off-fpring,  as  themfelves  are  more  orlefs  con- 
 tained in  it ,    he  which  is  thus  the  onely  begotten,  muft  needs  be  in  this  degree  the 
 onely  Beloved  of  the  Father.     He  therefore  which  is  in  the  Father,  by  eternal  Deriva- 
 tion of  Being  and  Life  from  him ,  muft  needs  be  in  him  through  an  eternal  Affection 
 of  love.     His  Incarnation  caufeth  him  alio  as  man  to  be  now  in  the  Father,  and  the 
 Father  to  be  in  him.     For  in  that  he  is  Man,  he  receiveth  Life  from  the  Father,  as 
 from  the  Fountain  of  that  Ever-living  Deity,  which  in  the  Perfonof  the  Word  hath 
 combined  it  felf  with  Manhood,  and  doth  thereunto  impart  fuch  life,  as  to  no  other 
 Lu^e?  22.     Creature  befides  him  is  communicated.     In  which  consideration  likewife,  the  love  of 
 Joh.  3.34,3s-  the  Father  towards  him,  is  more  then  it  can  be  towards  any  other-,  neither  can  any 
 i7?'&°i4 1°.'  attain  unto  that  perfection  of  love,  which  he  beareth  towards  his  Heavenly  Father. 
 &  15. 10.        Wherefore  God  is  not  fo  in  any,  nor  any  fo  in  God  as  Chrift-,  whether  weconfider 
 him  as  the  Perfonal  Word  of  God,  or  as  the  Natural  Son  of  Man.     All  other  things 
 that  are  of  God,  have  God  in  them,  and  he  them  in  himfelf  likewife.     Yet  becaufe 
 their  Subftance  and  his  wholly  differeth,    their  coherence  and  communion  either 
 with  him  or  amongft  themfelves,  is  in  no  fort  like  unto  that  before  mentioned.     God 
 hath  his  influence  into  the  very  Effence  of  all  things ,   without  which  influence  of 
 Deity  fupporting  them,   their  utter  annihilation  could  not  chufe  but  follow.     Of 
 him  all  things  have  both  received  their  firft  Being,  and  their  continuance  to  be  that 
 which  they  are.    All  things  are  therefore  partakers  of  God,  they  are  his  Off-fpring, 
 his  influence  is  in  them,  and  the  Perfonal  Wifdomof  God  is,  for  that  very  caufe,  faid 
 
 to 
 
EcclefiaUtcal  Tolity,  up 
 
 to  excel  in  nimblenefs  or  agility,  to  pierce  into  all  intellectual,  pure,  and  fubtile  fpirits,  wiQ.7.23. 
 to  go  .through  all,  and  to  reach  unto  every  thing  which  is.     Otherwife,  howftiould 
 the  fame  Wifdom  be  that  which  fupporteth,  beareth  up,  and  fuftaineth  alk  What-  H«b.  1.3. 
 foever  God  doth  work,  the  hands  of  all  three  Perfons  are  joyntly  and  equally  in  it, 
 according  to  the  order  of  that  connexion ,   whereby  they  each  depend  upon  other. 
 And  therefore  albeit  in  that  refpeft  the  Father  be  flrft ,   the  Son  next ,   the  Spirit 
 laft  ,   and  confequenrly  neareft  unto  every  effect  which  groweth  from  all  three  -, 
 neverthelefs,  they  all  being  of  one  Eflfence,  are  likewife  all  of  one  Efficacy.     Dare 
 any  man,  unlefs  he  be  ignorant  altogether  how  infeparable  the  Perfons  of  the  Tri- 
 nity are,  perfwade  himfelf  that  every  of  them  may  have  their  fole  and  feveral  Pof- 
 feffions,  or  that  we  being  not  partakers  of  all,  can  have  fellowfhip  with  any  one  i  John  14.  -3, 
 The  Father  as  Goodnefs,  the  Son  as  Wifdom,  the  Holy  Ghoft  as  Power,  do  all  con- 
 cur in  every  particular,  outwardly  ilTuing  from  that  one  onely  glorious  Deity  which 
 they  all  are.     For  that  which  moveth  God  to  work,  is  Goodnefs  ^  and  that  which 
 ordereth  his  Work,  is  Wifdom  -7    and  that  which  perfe&eth  his  Work,  is  Power. 
 All  things  which  God  in  their  times  and  feafons  hath  brought  forth,  were  eternally 
 and  before  all  times  in  God,  as  a  work  unbegun  is  in  the  Artificer,  which  afterward 
 bringeth  it  unto  effecl:.     Therefore  whatfoever  we  do  behold  now  in  this  prefent 
 World,  it  was  inwrapped  within  the  Bowels  of  Divine  Mercy,  written  in  the  Book 
 of  Eternal  Wifdom,  and  held  in  the  hands  of  Omnipotent  Power,  the  fii  ft  Foun- 
 dations of  the  World  being  as  yet  unlaid.     So  that  all  things  which  God  hath  made, 
 are  in  that  refpecl  the  OfT-fpring  of  God,  they  are  in  him  as  effects  in  their  higheft  Ads  17.  :s, 
 caufe  -,    he  likewife  actually  is  in  them ,  the  affiftance  and  influence  of  his  Deity  ?*[, , 
 is  their  life.     Let  hereunto  faving  efficacy  be  added,  and  it  bringeth  forth  a  fpecial  &1.1V 
 OfT-fpring  amongft  men  ,   containing  them  to  whom  God  hath  himfelf  given  the  Ifai-  4°-  **• 
 gracious  and  amiable  name  of  Sons.     We  are  by  Nature  the  Sons  of  Adam.  When  1  John  3. 1. 
 God  created  Adam ,  he  created  us  5    and  as  many  as  are  defcended  from  Adam  , 
 have  in  themfelves  the  Root,  out  of  which  they  fpring.     The  Sons  of  God  we  nei- 
 ther are  all,  nor  anyone  of  us,  otherwife  then  onely  by  grace  and  favor.     The  Sons 
 of  God  have  Gods  own  Natural  Son,  as  afecond^*;»from  Heaven,  whofe  Race  1  cor.15.47, 
 and  Progeny  they  are  by  Spiritual  and  Heavenly  Birth.     God  therefore  loving  eter- 
 nally his  Son,  he  muft  needs  eternally  in  him ,  have  loved  and  preferred  before  all 
 others ,  them  which  are  fpiritually  fithence  defcended  and  fprung  out  of  him.     Thefe  Ephcf.i.  3,4, 
 were  in  God  as  in  their  Saviour,  and  not  as  in  their  Creator  onely.     It  was  the  pur- 
 pofe  of  his  faving  Goodnefs,  his  faving  Wifdom,  and  his  faving  Power,  which  in- 
 clined it  felf  towards  them.     They  which  thus  were  in  God  eternally  by  their  in- 
 tended admiffion  to  life,  have,  by  vocation  or  adoption,  God  actually  now  in  them, 
 as  the  Artificer  is  in  the  Work,  which  his  hand  doth  prefently  frame.     Life  as  all 
 other  gifts  and  benefits,  groweth  originally  from  the  Father,  and  cometh  not  to  us 
 but  by  the  Son$  nor  by  the  Son  to  any  of  us  in  particular,  but  through  the  Spirit,  i  Joh.  5.  u. 
 For  this  caufe  the  Apoftle  wifheth  to  the  Church  of  Corinth,  The  Grace  of  our  Lord  Kom- 8'  '°- 
 Jefus  Chrift,  and  the  Love  of  God,  and  the  Fellowfhip  of  the  Holy  Ghoft.   Which  a      '  *3'  '3' 
 three  St.  Peter  comprehendeth  in  one,  The  participation  of  Divine  Nature.    We  are  2  Pet.  1. 4. 
 therefore  in  God,  through  Chrift  eternally,  according  to  that  intent  and  purpofe, 
 whereby  we  are  chofen  to  be  made  his  in  this  prefent  World,  before  the  World  it 
 felf  was  made  :   We  are  in  God,  through  the  knowledge  which  is  had  of  us,  and  the 
 love  which  is  born  towards  us  from  everlafting.     But  in  God  we  a&ually  are  no 
 longer  then  onely  from  the  time  of  our  actual  Adoption  into  the  Body  ot  his  true 
 Church,  into  the  Fellowihip of  his  Children.    For  his  Church  he knoweth  and loveth  5 
 fo  that  they  which  are  in  the  Church,  are  thereby  known  to  be  in  him.     Our  being 
 in  Chrift  by  Eternal  fore- knowledge  faveth  us  not,  without  our  Actual  and  Real  A- 
 doption  into  the  Fellowfhip  of  his  Saints  in  this  prefent  World.    For  in  him  we  adually 
 are  by  our  a&ual  incorporation  into  that  Society  which  hath  him  for  their  Head5  c>l.t.to. 
 and  doth  make  together  with  him  one  Body,   (  he  and  they  in  that  refpecl  having 
 one  name)  for  which  caufe  by  vertueof  this Myftical  Conjunction,  we  are  of  him,  1  Cor  12.12. 
 and  in  him ,   even  as  though  our  very  flefh  and  bones  fhould  be  made  continuate  Ephef.  5. 3"« 
 with  his.    We  are  in  Chrift,  becaufe  he  knoweth  and  loveth  us,    even  as  parts  johms.o. 
 of  himfelf.     No  man  actually  is  in  him,  but  they  in  whom  he  actually  is.     For  he  1  John  5.  is. 
 
 which 
 
 / 
 
22o  The  Fifth  cBoo{  of 
 
 John  15.5,  6.  which  hath  not  the  Son  of  God,  hath  not  Life  :    I  am  the  Vine,  and  ye  are  the 
 
 Branches  :    He  which  abideth  in  me,  and  I  in  him,  the  (ame  hringeth  forth  much  Fruit ; 
 
 but  the  Branch  fevered  from  the  Vine,  withereth.     We  are  therefore  adopted  §ons  of 
 
 God  to  Eternal  Life,  by  Participation  of  the  onely  begotten  Son  of  God,  whofe  Life 
 
 John  14.19.    is  the  Well-fpring  and  caufe  of  ours.     It  is  too  cold  an  interpretation,    whereby 
 
 Ephef.5.25.    fome  men  expound  our  Being  in  Chrift  to  import  nothing  elfe,  but  onely,  That  the 
 
 felf-fame  Nature  whichmakethus  to  be  Men,  is  in  him,  andmakethhimMan  as  we 
 
 are.    For  what  man  in  the  World  is  there,  which  hath  not  fo  far  forth  communion 
 
 with  Jefus  Chrift  i    It  is  not  this  that  can  fuftain  the  weight  of  fuch  fentences  as 
 
 John  14. 20.    fpeak  of  the  Myftery  of  our  Coherence  with  Jefus  Chrift.     The  Church  is  in  Chrift, 
 
 &  1 5-  4-         as  Eve  was  in  Adam.     Yea,  by  Grace  we  are  every  of  us  in  Chrift,  and  in  his  Church, 
 
 as  by  Nature  we  were  in  thofe  our  firft  Parents.     God  made  Eve  of  the  Rib  of  Adam : 
 
 And  his  Church  he  frameth  out  of  the  very  Flefli,  the  very  wounded  and  bleeding 
 
 fide  of  the  Son  of  Man.     His  Body  crucified  and  his  Blood  flied  for  the  Life  of  the 
 
 tCor.  15.4s.  World,  are  the  true  Elements  of  that  Heavenly  Being,  which  maketh  us  fuch  as 
 
 himfelf  is  of  whom  we  come.     For  which  caufe  the  words  of  Adam  may  be  fitly  the 
 
 words  of  Chrift  concerning  his  Church,    Flefli  of  my  FleJJ),  and  Bone  of  my  iones$ 
 
 a  true  Nature  extract  out  of  my  own  Body.    So  that  in  him,  even  according  to  his  M  an- 
 
 hood,  we,  according  to  our  Heavenly  Being,  are  as  Branches  in  that  Root  out  of  which 
 
 •john  r  they  grow.     To  all  things  he  is  Life,  and  to  men  Light,  as  the  Son  of  God ;  to  the 
 
 St  6. 57.         Church,  both  Life  and  Light  Eternal,  by  being  made  the  Son  of  Man  for  us,  and  by 
 
 being  in  us  a  Saviour,  whether  we  refpecl  him  as  God,  or  as  Man.     Adam  is  in  us  as 
 
 an  original  caufe  of  our  Nature ,    and  of  that  corruption  of  Nature  which  caufeth 
 
 Hcb.  5. 9.       death-,    Chrift  as  the  caufe  original  of  Reftauration  to  Life.     The  perfon  of  Adam 
 
 is  not  in  us,  but  his  nature,  and  the  corruption  of  his  nature  derived  into  all  men  by 
 
 Propagation  ^   Chrift  having  Adams  nature,  as  we  have,  but  incorrupt,  deriveth  noc 
 
 nature  but  incorruption ,   and  that  immediately  from  his  own  Perfon ,  into  all  that 
 
 belong  unto  him.    As  therefore  we  are  really  partakers  of  the  body  of  Sin  and  Death 
 
 received  from  Adam  ;   fo  except  we  be  truly  partakers  of  Chrift,  and  as  really  pof- 
 
 »cor  15.45,  fefled  of  his  Spirit,  all  we  fpeak  of  Eternal  Life,  is  but  a  dream.     That  which  quick- 
 
 52.  neth  us,  is  the  Spirit  of  the  Second  Adam,  and  his  Flefti  that  wherewith  he  quickneth. 
 
 That  which  in  him  made  our  Nature  uncorrupt ,  was  the  Union  of  his  Deity  with 
 
 our  Nature.     And  in  that  refpecl:  the  fentence  of  Death  and  Condemnation  , 
 
 .which  onely  taketh  hold  upon  finful  flefh,  could  no  way  poflibly  extend  unto  him. 
 
 This  caufed  his  voluntary  death  for  others  to  prevail  with  God,  and  to  have  the  force 
 
 of  an  Expiatory  Sacrifice.     The  Blood  of  Chrift ,    as  the  Apoftle  witneffeth,  doth 
 
 Hld.  9.  u.      therefore  take  away  fin,   becaufe  through  the  Eternal  Spirit,    he  offered  himfelf  unto 
 
 Cod  without  ftot.     That  which  fan&ified  our  Nature  in  Chrift,  that  which  made  it  a 
 
 Sacrifice  available  to  take  away  fin,  is  the  fame  which  quickneth  it,  raifed  it  out  of 
 
 the  Grave  after  Death,  and  exalted  it  unto  Glory.     Seeing  therefore  that  Chrift  is  in  us 
 
 as  a  quickning  Spirit,  the  firft  degree  of  Communion  with  Chrift,  muft  needs  confift 
 
 Cypr.Ae coem  jn  the  Participation  of  his  Spirit,  which  Cyprian  in  that  refpecl:  well  termeth  Ger- 
 
 Dom.  cap.  .5.    mafJ^jmam  Societatem,  the  higheft  and  trueft  Society  that  can  be  between  man  and 
 
 cyrilia  Joan,  him,   which  is  both  God  and  Man  in  one.     Thefe  things  St.  Cyril  duly  confider- 
 
 iib.io.cap.13.  jng^  rep10veth  their  fpeeches,  which  taught"  that  onely  the  Deity  of  Chrift,  is  the 
 
 Vine  whereupon  we  by  Faith  do  depend  as  Branches,  and  that  neither  his  Flefli  nor 
 
 our  Bodies  are  comprifed  in  this  refemblance.     For  doth  any  man  doubt,  but  that 
 
 even  from  the  Flefli  of  Chrift,  our  very  Bodies  do  receive  that  Life  which  fliall  make 
 
 them  glorious  at  the  latter  day ;  and  for  which,  they  are  already  accounted  parts  of  his 
 
 Blefled  Body  i   Our  corruptible  bodies  could  never  live  the  life  they  fliall  live,  were 
 
 it  not  that  here  they  are  joyned  with  his  Body,  which  is  incorruptible,  and  that  his  is 
 
 rfNoftraquip.  *n  ours  as  a  caufeof  immortality  ,  a  caufe  by  removing  through  the  Death  and  Merit 
 
 pe  &ipfius    of  his  own  Flefli  that  which  hindered  the  life  of  ours.     Chrift  is  therefore,  both  as 
 
 conjunftio      God  and  as  Man,    that  true  Vine  whereof  we  both  fpiritually  and  corporally  are 
 
 "frfonafnec    Branches.     The  mixture  of  his  Bodily  Subftance  with  ours  is  a  thing  which  the  An- 
 
 unitiubflanti   dent  Fathers a  difclaim.    Yet  the  mixture  of  his  Flefli  with  ours  they  b  fpeak  of,  to 
 
 as,  fed  ^ffftus  ' 
 
 confociat  &  confcederatvoluntates.  Cypr  Ac  Ccen.  Dom      b  Ojiomodo  dicunt  carncm  in  arruptionem  dfvenirt,  &nonper- 
 
 cipere  vitam,qux  a  corpore  Domiai  8c  (anguine alitur?  IrxnAtb.4.  Advcrf.  H*rcf.  cap.  34.. 
 
 fisnifie 
 
EccleJtaUical  Tolity. 
 
 VU 
 
 fignifie  what  our  very  bodies,  through  Myftical  Conjunction,  receive  from  that  vital 
 efficacy  which  we  know  to  be  in  his  ;    and  from  bodily  mixtures,  they  borrow  divers 
 Similitudes,  rather  to  declare  the  Truth,  then  the  manner  of  coherence  between  his  unde  confide- 
 (acred,  and  the  fan&ified  Bodies  of  Saints.     Thus  much  no  Chriftian  Man  will  deny  ram  um  cfl 
 That  when  Chrift  fan&ified  his  own  Flefh,  giving  as  God,  and  taking  as  Man 'the  S/feucJn. 
 Holy  Ghoft,  he  did  not  this  for  himfelf  onely,  but  for  our  fakes,  that  the  Grace  of  wmiate  af- 
 San&ification  and  Life,  which  was  firft  received  in  him,  might  pafs  from  him  to  his  eiS"™^ 
 whole  Race,  as  Malediction  came  from  Adam  unto  all  mankinde.     Howbeit,  becaufe  nobis  dfei'Je. 
 the  Work  of.  his  Spirit  to  thofe  effects  is  in  us  prevented  by  Sin  and  Death,  pofleflin"  run».«'«n 
 us  before;  it  is  of  neceflity,  that  as  well  bur  prefent  Sanctification  untonewnefs  of  tWa&'cJ 
 life  5   as  the  future  Reftauration  of  our  Bodies,  mould  prefuppofe  a  participation  of  ea>  rcai'  & 
 the  Grace,  Efficacy,  Merit,  or  Ve'rtue  of  his  Body  and  Blood  5   without  which  IdmodumT" 
 Foundation  firft  laid,  there  is  no  place  for  thofe  other  operations  of  the  Spirit  of  Chrift  quisigneii-' 
 to  enfue.     So  that  Chrift  imparteth  plainly  himfelf  by  degrees.     It  pleafethhim  in  ^^i™  ce" 
 Mercy,  to  account  himfelf  incompleat  and  maimed  a  without  us.    But  moft  allured  Eireriiq'u* 
 we  are ,    that  we  all  receive  of  his  Fulnefs,  becaufe  he  is  in  us  as  a  moving  and  working  fafl*  «*«#. 
 Caufe;  from  which,  many  bleiTed  effects  are  really  found  to  enfue,  and  that  in  fundry°  Squid  ex 
 both  kindes  and  degrees,  all  tending  to  eternal  happinefs.    It  muft  be  confeft,  that  ufr'fy  &ftnn 
 of  Chrift,  working  as  a  Creator ,  and  a  Governor  of  the  World  by  providence,  all  commit  fi° 
 are  partakers  5  not  all  partakers  of  that  Grace,  whereby  he  inhabiteth  whom  hefaveth.  tio^'Spo" 
 Again,  as  he  dwelleth  not  by  Grace  in  all,  fo  neither  doth  he  equally  work  in  all  them  ri.s  &  Sa.nS">'- 
 in  whom  he  dwelleth.     b  Whence  is  it  (  faith  St.  Augufline)  that  fome  be  holier  then  fei^nSfe  JS" 
 ethers  are,  but  became  God  doth  dwell  in  fome  more  flentifullj  then  in  others  ?  And  be-  &  "os  in  fpf0! 
 caufe  the  Divine  Subftance  of  Chrift,  is  equally  in  all,  his  Humane  Subftance  equal- 1<j£r//in-^,n- 
 ly  diftant  from  all;  it  appeareth,  that  the  participation  of  Chrift,  wherein  there  are  ^Eph.c.ap2^' 
 many  degrees  and  differences,  muft  needs  confift  in  fuch  effects,  as  being  derived  from  E ,ckf'}  com- 
 both  Natures  of  Chrift  really  into  us,  are  made  our  own  5  and  we  by  having  them  in  fusquUm™£ 
 us,  are  truly  faid  to  have  him  from  whom  they  come;  Chrift  alfo  moreorlefs,  to  in-  omnia  in  om- 
 habit«nd  impart  himfelf,  as  the  Graces  are  fewer  or  more,  greater  or  fmaller,  which  5?^' 
 really  flow  into  us  from  Chrift.     Chrift  is  whole  with  the  whole  Church,  and  whole  <d  JSS 
 with  every  part  of  the  Church,  as  touching  hisPerfon  which  can  noway  divide  it  felf  **"'  ^nm- 
 or  be  poifeft  by  degrees  and  portions.     But  the  Participation  of  Chrift  importeth ,'  b'AH.  ep  55, 
 befides  the  Prefence  of  Chrifts  Perfon,  and  befides  the  Myftical  Copulation  thereof, 
 with  the  Parts  and  Members  of  his  whole  Church ,  a  true  actual  influence  of  Grace 
 whereby  the  life  which  we  live  according  to  godlinefs,  is  his ;  and  from  him  we  receive  GaI-  2.20.- 
 thofe  perfections  wherein  our  eternal  happinefs  confifteth.     Thus  we  participate  Chrift 
 partly  by  imputation  5  as  when  thofe  things  which  he  did,  and  fuffered  for  us,  are  im- 
 puted unto  us  for  Righteoufnefs  :    Partly  by  habitual  and  real  infufion ,    as  when  ifa.  53  5. 
 Grace  is  inwardly  beftowed  while  we  are  on  Earth,  and  afterwards  more  fully,    both  EPh-'-7^ 
 our  Souls  and  Bodies  make  like  unto  his  in  Glory.     The  firft  thing  of  his  fo  infufed 
 into  our  hearts  in  this  life ,  is  the  Spirit  of  Chrift  ;    whereupon,  becaufe  the  reft,  of  Rom-  *•'  9. 
 what  kinde  foever,  do  all  both  neceflarily  depend  and  infallibly  alfo  enfue;  therefore  Gal-*-6- 
 the  Apoftles  term  it,  fometime  the  Seed  of  God ,  fometime  the  Pledge  of  ourHea-  1  John?.  9. 
 venly  Inheritance,  fometime  the  Hanfel  or  Earneft  of  that  which  is  to  come.     From  ^m  3  '4' 
 hence  it  is,  that  they  which  belong  to  the  Myftical  Body  of  our  Saviour  Chrift,  and    °m'    23' 
 be  in  number  as  the  Stars  of  Heaven,  divided  fucceffively,  by  reafon  of  their  mortal 
 condition,  into  many  Generations ,   are  notwithstanding  coupled  every  one  to  Chrift  1  cor.12. 27. 
 their  Head,  and  all  unto  every  particular  perfon  amongft  themfelves,  in  as  much  as  Eph.4. 15. 
 the  fame  Spirit,  which  anointed  the  Blefled  Soul  of  our  Saviour  Chrift,  doth  fo  for-  JS!***?' 
 malize,  unite,  and  actuate  his  whole  Race,   as  if  both  he  and  they,  were  fomany 
 Limbs  compacted  into  one  Body,  by  being  quickned  all  with  one  and  the  fame  Soul. 
 That  wherein  we  are  Partakers  of  Jefus  Chrift  by  Imputation,  agreeth  equally  unto 
 all  that  have  it.    For  it  confifteth  in  fuch  Acts  and  Deeds  of  his,  as  could  not  have 
 longer  continuance,  then  while  they  were  in  doing,  nor  at  that  very  time  belong  un- 
 to any  other ,  but  to  him  from  whom  they  come  5  and  therefore  how  men ,  either 
 then,  or  before,  or  fithence,  fhould  be  made  Partakers  of  them,  there  can  be  no  way 
 imagined,  but  onely  by  Imputation.     Again,  a  Deed  muft  either  not  be  imputed  to 
 any,  but  reft  altogether  in  him,  whofe  it  is  5  or  if  at  all  it  be  imputed,  they  which 
 
 have 
 
Z1i  The  Fifth  "Boo^  of 
 
 have  it  by  Imputation,  muft  have  it  fuch  as  it  is, .  whole.     So  that  degrees  being  neither 
 in  the  Perfonal  Prefence  of  Chrift,  nor  in  the  Participation  of  thofe  effects  which  are 
 ours  by  Imputation  onely.,  it  refteth,  that  we  wholly  apply  them  to  the  Participation 
 o'f  Chrifts  infufed  Grace  -,  although,  even  in  this  kinde  alfo,  the  firft  beginning  of  Life, 
 the'Seed  of  God,  the  Firft- fruits  of  Chrifts  Spirit,  be  without  latitude.     For  we  have 
 hereby  onely  the  being  of  theSonsof  God,  in  which  number  how  farfoever  one  may 
 feem  to  excel  another,    yet  touching  this  that  all  are  Sons,  they  are  all  equals,  foine 
 happily  better  Sons  then  the  reft  are,  but  none  any  more  a  Son  then  another.    Thus 
 therefore  we  fee ,  how  the  Father  is  in  the  Son,  and  the  Son  in  the  Father ;  how  they 
 both  are  in  all  things ,  and  all  things  in  them  \  what  Communion  Chrift  hath  with  his 
 Church ,    how  his  Church   and  every  Member  thereof,  is  in  him  by  original  deri- 
 vation, and  heperfonally  in  them,  by  way  of  Myftical  Aflociation,  wrought  through 
 the  Gift  of  the  Holy  Ghoft,  which  they  that  are  his,  receive  from  him,   and  toge- 
 ther with  the  fame ,  what  benefit  foever  the  vital  force  of  his  Body  and  Blood  may 
 yield  •,  yea,  by  fteps  and  degrees  they  receive  the  compleat  meafure  of  all  fuch  Di- 
 vine Grace  as  doth  fan&ifie  and  fave  throughout ,   till  the  day  of  their  Final  Exal- 
 tation to  a  ftate  of  Fellowship  in  glory  with  him ,  whofe  partakers  they  are  now  in 
 thofe  things  that  tend  to  glory.     As  for  any  mixture  of  the  Subftance  of  his  Flefh 
 with  ours,  the  Participation  which  we  have  of  Chrift  indudeth  no  fuch  kinde  of  grofs 
 furmife. 
 The  mccffity         57.    ^  gieatly  offendeth,  that  fome,  when  they  labor  to/hew  the  ufe  of  the  holy 
 of  Sacrament*  Sacraments,  aflign  unto  them  no  end  but  onely.  to  teach  the  minde,  by  other  fenfes, 
 SSa^h'cf"  t'iat  w^c'11  t'ie  Word  doth  teach  by  Hearing.     Whereupon,  howeafily  neglect  and 
 chnft.'0'        carelefs  regard  of  fo  Heavenly  Myfteries  may  follow,  we  fee  in  part  by  fome  experi- 
 ence had  of  thofe  Men ,  with  whom  that  opinion  is  moft  ftrong.     For  where  the 
 Word  of  God  may  be  heard  ,   which  teacheth  with  much'  more  Expedition ,   and 
 more  full  Explications ,   any  thing  we  have  to,  learn  ;  if  all  the  benefit  we  reap  by 
 Sacraments  be  inftruction ,    they  which  at  all  times  have  opportunity  of  ufing  the 
 better  mean  to  that  purpofe,  will  furely  hold  the  worfe  in  lefs  eftimation.  4  And 
 unto  Infants  which  are  not.  capable  of  inftru&ion ,   who  would  not  think  it  a  meer 
 fuperfluity,  that  any  Sacrament  is  adminiftred,   if  to  adminifter  the  Sacraments,  be 
 but  to  teach  receivers  what  God  doth  for  them  i   There  is  of  Sacraments  therefore, 
 undoubtedly,  fome  other  more  excellent  and  Heavenly  ufe.    Sacraments,  by  reafon 
 of  their  mixt  Nature,  are  more  diverfly  interpreted  and  difputed  of,  then  any  other 
 part  of  Religion  befides  ;    for  that  in  fo  great  ftore  of  Properties  belonging  to  the 
 ielf-fame  thing ,   as  every  Mans  wit  hath  taken  hold  of  fome  efpecial  coniideration 
 above  the  reft,  fo  they  have  accordingly  feemed  one  to  crofs  another,  as  touching 
 their  feveral  opinions  about  the  necelTity  of  Sacraments  •,  whereas  in  truth  their  dis- 
 agreement is  not  great.     For,  let  refpect  be  had  to  the  duty  which  every  Communi- 
 cant doth  undertake,  and  we  may  well  determine  concerning  the  ufe  of  Sacraments, 
 that  they  ferve  asBondsof  Obedience  to  God,  ftricl:  Obligations  to  the  mutual  ex- 
 ercife  of  Chriftian  Charity ,  Provocations  to  Godlinefs,  Prefer vations  from  Sin,  Me- 
 morials of  the  Principal  benefits  of  Chrift  ;    refpecl:  the  time  of  their  inftitution , 
 and  it  thereby  appeareth,  that  God  hath  annexed  them  for  ever  unto  the  New  Tefta- 
 ment,  as  other  Ritis  were  before  with  the  Old  ;  regard  the  weaknefs  which  is  in  us, 
 and  they  are  warrants  for  the  more  fecurity  of  our  belief :   Compare  the  receivers  of 
 them  with  fuch  as  receive  them  not ,   and  Sacraments  are  marks  of  diftinction  to 
 fep;irate  Gods  own  from  ftrangers  ;   fo  that  in  all  thefe  refpefts,  they  are  found  to 
 be  moft  neceflary.     But  their  chiefeft  force  and  vertue,  confifteth  not  herein  fo  much, 
 as  in  that  they  are  Heavenly  Ceremonies ,   which  God  hath  fanttified  and  ordained 
 to  be  adminiftred  in  his  Church  :    Firft,  As  marks  whereby  to  know  when  God  doth 
 impart  the  vital  or  faving  Grace  of  Chrift  unto  all  that  are  capable  thereof -,    and  fe- 
 condly,  as  Means  conditional,  which  God  requireth  in  them,  unto  whom  he  impart- 
 eth  Grace.     For,  fith  God  in  himfelf  is  invifible,  and  cannot  by  us  be  difcerned  work- 
 ing-   therefore  when  it  feemeth  good  in  the  eyes  of  his  Heavenly  Wifdom,   that 
 men  for  fome  fpecial  intent  and  purpofe,  mould  take  notice  of  his  glorious  Prefence, 
 he  giveth  them  fome  plain  andfenfible  token  whereby  to  know  what  they  cannot  fee. 
 EKod  3.  i.     For  Mo  (es  to  fee  God  and  live,  was  iwpoffible  ;  yet  Mofes  by  fire ,  knew  where  the 
 
 glory 
 
Ecclejiaslical  'Polity*  213 
 
 olory  of  God  extraordinarily  was  prefent.     The  Angel,   by  whom  God  endued  j  'r. 5.4. 
 the  Waters  of  the  Pool ,  called  Bethefda,  with  Supernatural  Vertue  to  Heal ,  was 
 not-  feen  of  any  ;    yet  the  time  of  the  Angels  prefence  known  by  the  troubled, 
 motions  of  the  Waters  themfelves.     The  Apoftles  by  Fiery  Tongues  which  they  *&**•  * 
 faw ,    were  admonifhed  when  the  Spirit ,   which  they  could  not  behold  ,   was  up- 
 on them  :    In  like  manner  it  is  with  us.     Chrift  and  his  holy  Spirit  with  ail  their 
 bleiTed  Effects ,   though  entring  into  the  Soul  of  Man ,   we  are  not  able  to  appre- 
 hend or  exprefs  how,  do  notwlthftanding  give  notice  of  the  times,    when  they  ufe 
 to  make  their  accefs,    becaufe  it  pleafeth  Almighty  God  to  communicate  by  fenfi- 
 ble  means  thofe  Bleflings  which  are  incomprehensible.     Seeing  therefore,    that 
 Grace  is  a  confequent  of  Sacraments ,    a  thing  which  accompanieth  them  as  their 
 end     a  benefit  which  they  have  received  from  God  himfelf ,    the  Author  of  Sa- 
 craments ,    and  not  from  any  other  Natural  or  Supernatural  Quality  in  them  •,    it 
 may  be  hereby  both  underftood  ,    That  Sacraments  are  neceflary  ,    and  that  the 
 manner  ot  their  neceflity  to  Life  .Supernatural ,    is  not  in  all  refpe&s  as  food  unto 
 Natural  Life,   becaufe  they  contain  in  themfelves  no  vital  force  or  efficacy  5  they 
 are  not  Phyfical,  but  Moral  Inftruments  of  Salvation,    duties  of  Service  and  Wor- 
 fhip  ■■,   which  unlefs  we  perform  as  the  Author  of  Grace  requireth ,  they  are  unpro- 
 fitable.    For,  all  receive  not  the  Grace  of  God ,   which  receive  the  Sacraments  of 
 his  Grace.     Neither  is  it  ordinarily  his  Will  to  beftow  the  Grace  of  Sacraments 
 on  any ,    but  by  the  Sacraments  5    which  Grace  alio  ,   they  that  receive  by  Sacra- 
 ments or  with  Sacraments ,    receive  it  from  him ,  and  not  from  them.     For  of  Sa- 
 craments,  the  very  fame  is  true  which  Solomons  Wifdom  obferveth  in  the  Brazen 
 Serpent  :    a  Be  that  turned  towards  it,    was  not  healed  by  the  thing  he  [aw ,   but  by  shim's Sahfti 
 thee ,    O  Saviour  of  all.     This  is  therefore  the  neceflity   of  Sacraments.     That  mutm?  tit 
 laving  Grace  which  Chrift  originally  is,   or  hath  for  the  general  good  of  his  whole  gfatl5m  '"• 
 Church,  by  Sacraments  he  feverally  deriveth  into  every  member  thereof.     Sacra-  nj"^mL" 
 ments  ferve  as  the  Inftruments  of  God ,    to  that  end  and  purpofe  :    Moral  Inftru-  in  Luc-  cap.?, 
 ments ,   the  ufe  whereof  is  in  our  own  hands ,  the  effect  in  his  5    for  the  ufe,  we  E'ementi"S 
 have  his  exprefs  Commandment  ;    for  the  effect  ,   his  Conditional  Promife  :   So  cflfcftum  non 
 that  without  our  obedience  to  the  one  ,   there  is  of  the  other  no  apparent  afTu-  pr°Pnaatl£T 
 ranee  -,  as  contrariwife ,    where  the  Signs  and  Sacraments  of  his  Grace ,   are  not  pr£Eb;c,  fed 
 either  through  contempt  unreceived  ,   or  received  with  contempt ,    We  are  not  to  virtl's  div'na 
 doubt,   but  that  they  really  give  what  they  promife,    and  are  what  they"fignifie.  j)",")"^! 
 For  we  take  not  Baptifm  ,    nor  the  Eucharifl,  for  bare  refemblances  or  memorials  dechrit'm; 
 of  things  abfent,    neither  for  naked  figns  and  teftimomes  alluring  us  of  Grace  re-  b  Dum  ho 
 ceived  before,   but  (as  they  are  indeed  and  in  verity)  for  means  effectual,  where-  ™'nJ-,b,0enT 
 by  God,    when  we  take  the  Sacraments,  delivereth  into  our  hands  that  Grace  avail-  duir,  fans 
 .able  unto  Eternal  Life,  which  Grace  the  Sacraments  b  reprefent  or  fignifie.     There  <_'  <?«%* 
 have  grown  in  the  Doctrine  concerning  Sacraments  many  difficulties  for  want  of  ^r'tweics 
 diftinct  Explication,  what  kinde  or  degree  of  Grace  doth  belong  unto  each  Sacra-  vifibiles  ad- 
 ment.     For  by  this  it  hath  come  to  pafs,  that  the  true  immediate  caufe  why  Bap-  |Mbct"'v;  ^ 
 tifm,   and  why  the  Supper  of  our  Lord  is  neceffary  ,    few  do  rightly  and  diftin&ly  tulr  &  Tnw 
 confider.     It  cannot  be  denied,  but  fundry  the  fame  effects  and  benefits  which  grow  fepwetwr. 
 unto  men  by  the  one  Sacrament ,    may  rightly  be  attributed  unto  the  other.     Yet  ["e^a  vv-"s 
 then  doth  Baptifm  challenge  to  it  felt"  but  the  inchoation  of  thofe  Graces,    the  cm  exprimi- 
 confummation  whereof  dependeth  on  Myfteries  enfuing.     We  receive  Chrift  Jefus  a.'r  ^ed,„cd". 
 
 in  Baptifm  once.,  as  the  firft  beginner ;   in  the  Eucharift  often,  as  being  by  con-  sacttta.-iih.t. 
 tinual  degrees,  the  finiflier  of  our  Life.     By  Baptifm  therefore,  we  receive  Chrift  cp-?- 
 Jefus  i  and  from  him  that  faving   Grace  which  is  proper  unto  Baptifm.    By  the  f^fpiri'u- 
 other  Sacrament  we  receive  him  alfo ,   imparting  therein  himfelf,    and  that  Grace  aiis  gratis 
 which  the  Eucharift  properly  beftoweth.     So  that  each  Sacrament  having  both  that  ^"^"fno 
 which  is  general  or  common,   and  that  alfo  which  is  peculiar  unto  it  felf,  we  may  fariast,  quia 
 hereby  gather,  that  the  Participation  of  Chrift,  which  properly  belonged:  to  anyone  va(l  a'gr™"m 
 Sacrament ,   is  not  otherwife  to  be  obtained,  but  by  the  Sacrament  whereunto  it  is  TeTmedicin^. 
 proper.  idem,  1*.  1. 
 
 tip,4- 
 
 Kk  58.  Now 
 
2Z4- 
 
 Tbc  Fifth  "Booi^of 
 
 nty. 
 
 a  Euchariftia 
 duabus  ex  re- 
 bus conftar, 
 terrena  &  cce 
 Kfti.    hen. 
 Adverf.Hirer. 
 lib.4.  cap.  34 
 Arcanarum 
 rcruin  fytnbo- 
 li  non  nudis 
 fignis,  fed  fig- 
 nis  fimul  8: 
 rebus  ccn- 
 ftant.  Helvct- 
 
 ThcSiibnancc  ^.  Now  even  as  the  Soul  doth  Organize  the  Body,  and  give  unto  every  Member 
 rte  Bettor  thereof,  that  fubftance,  quantity,  and  (li-ipe  which  Nature  feeth  moft  expedient ;  fo, 
 Soiemnites  the  inward  Grace  of  Sacraments  may  teach  what  fervethbeft  for  their  outward  form  •, 
 belonging ,  a  tnin§  in  n0  Vm  ot  Chriftian  Religion,  much  lefs  here,  to  be  neglected.  Grace 
 and  that  the  intended  by  Sacraments ,  was  a  caufe  of  the  choice,  and  is  a  reafonof  the  fitnefs  of 
 s"Sftj"".  the  Elements  themfelves.  Furthermore,  feeing  that  the  Grace  which  here  we  re- 
 kepTother*  ceive,  doth  no  way  depend  upon  the  Natural  force  of  that  which  we  prefently  behold., 
 things  in  Bap  lt  Was  of  neceflity,  That  words  of  exprefs  Declaration  taken  from  the  very  mouth  of 
 p[™eTone8«f,  ourLord  himfelf ,  mould  be  added  untovifible  Elements,  that  the  one  might  infal- 
 libly teach  what  the  other  do  moft  affuredly  bring  to  pais.  In  writing  and  fpeaking 
 of  the  Bleffed  Sacrament ,  we  a  ufe  for  the  moft  part  under  the  name  of  their  Sub- 
 ftance, not  onely  to  comprife  that,  whereof  they  outwardly  and  fendbly  confift,  but 
 alio  the  fecret  Grace  which  they  fignifie  and  exhibit.  This  is  the  reafon  wherefore 
 commonly  in  '>  definitions,  whether  they  be  framed  larger  to  augment,  orftricter  to 
 abridge  the  number  of  Sacraments,  wefinde  Grace  exprefly  mentioned  as  their  true 
 EiTential  Form,  Elements  as  the  matter  whereunto  that  Form  doth  adjoyn  it  felf. 
 But  if  that  be  feparated,  which  is  fecret,  and  that  confidered  alone,  which  is  leeri,  as  of 
 neceflity  it  muft  in  all  thofe  fpeeches  that  make diftin&ion  of  Sacraments  from  Sacra- 
 mental Grace  5  the  name  of  a  Sacrament,  infuch  fpeeches,  can  imply  no  more  then 
 what  the  outward  fubftance  thereof  doth  comprehend.  And  to  make  compleat  the 
 Confer.  Prior;  outward  fubftance  of  a  Sacrament ,  there  is  required  an  outward  Form,  which  Form 
 £sac2ameu-  Sacramental  Elements  receive  from  Sacramental  words.  Hereupon  it  groweth,  that 
 tum  <ft,  cum  c  many  times  there  are  three  things  faid  to  make  up  the  Subftance  of  a  Sacrament  5 
 wv^l'a-  namety»  tne  Grace  which  is  thereby  offered,  the  Element  which  fhadoweth  or  figni- 
 ii'ud  inviiibiie  fieth  Grace,  and  the  Word  which  exprefleth  what  is  done  by  the  Element.  So  that 
 intus  opera-  whether  we  confider  the  outward  by  it  felf  alone,  or  both  the  outward  and  inward  fub- 
 rym.  lib.?."  ftance  of  any  Sacraments ,  there  are  in  the  one  refpedt  but  two  effential  parts,  and  in 
 Sacramtntum  the  other  but  three  that  concur  to  give  Sacraments  their  full  being.  Furthermore, 
 fub  tPee  umemo  becaufe  definitions  are  to  exprefs  but  the  moft  immediate  and  neareft  parts  of  Nature, 
 rUerum  vifi'-.iii  whereas  other  principles  farther  off,  although  not  fpecified  in  defining,  arenotwith- 
 umdivinavir  ftancjing  in  Nature  implied  and  prefuppofed,  we  muft  note,  that  in  as  much  as  Sacra- 
 fccreti&Tofcc.  ments  are  actions  religious  and  myftical,  which  Nature  they  have  not  unlefs  they  pro- 
 ceed from  a  fei  ious  meaning  ^  and  what  every  mans  private  minde  is ,  as  we  cannon 
 know,  fo  neither  are  we  bound  to  examine :  Therefore  always  in  thefe  cafes,  the  known 
 intent  of  the  Church  generally  doth  fuffice  ^  and  where  the  contrary  is  not  (l  manifeft , 
 we  may  prefume  ,  that  he  which  outwardly  doth  the  work,  hath  inwardly  the  pur- 
 pofe  of  the  Church  of  God.  Concerning  all  other  Orders,  Rites,  Prayers,  Leflons, 
 Sermons,  Actions,  and  their  Circumftances  whatfoever,  they  are  to  the  outward  Sub- 
 ftance of  Baptifm  but  things  acceflbry,  which  the  wifdom  of  the  Church  of  Chrift 
 is  to  order  according  to  the  exigence  of  that  which  is  principal.  Again,  Confider- 
 ing  that  fuch  Ordinances  have  been  made  to  adorn  the  Sacrament,  e  not  the  Sacra- 
 ment to  depend  upon  them5  feeing  alfo,  that  they  are  not  of  the  Subftance  of  Bap- 
 tifm, and  that  Baptifm  is  far  more  neceflary,  then  any  fuch  incident  rite  or  folemnitv 
 ordained  for  the  better  Adminiftration  thereof,  f  if  the  cafe  be  fuch  as  permitteth 
 not  Baptifm  to  have  decent  Complements  of  Baptifm ,  better  it  were  to  enjoy 
 the  Body  without  his  Furniture ,  then  to  wait  for  this,  till  the  opportunity  of  that 
 for  which  we  defire  it  be  loft.  Which  Premifes  (landing,  it  feemeth  to  have  been  no 
 abfurd  Collection ,  that  in  cafes  of  neceflity,  which  will  not  fuffer  delay  till  Baptifm 
 be  adminiftred,  with  ufual  folemnities,  (to  fpeak  the  leaft)  it  may  be  tolerably 
 deo  given  without  them3  rather  then  any  man  without  it  mould  befuffered  to  depart  this 
 life. 
 
 ratur.   Qieg. 
 Mag. 
 
 Sdcrumentum 
 <ft  fisnura 
 fiiinificans 
 efficacitrr  ef- 
 fvctum  Dei 
 gratuirum. 
 Occa.  Sent. 
 lib  4.  d.  1. 
 Sacramenmm 
 proprie  non 
 eft  lignum  cu 
 juflibet  rci  'a- 
 cia»,  fed  tan- 
 turn  rei  facrae 
 fanclificantis 
 homines,  Tbo. 
 12.  q.  101.  4. 
 &  q.  102.  5. 
 
 Sarramcnrum 
 
 eft  fignum 
 
 PaffionisChri- 
 
 fti  gratia;  & 
 
 gloria.     I 
 
 eft  coinmeino 
 
 ratio  prateri. 
 
 ti,  demonfha- 
 
 tio  prafentis,  &  prognofticon  futuri.   Tho.  3.  q.  60.  3.    Sacramenta  funt  figna  fe  fymbola  vifibilia  rerum,  internarum  & 
 
 invifibilium,  per  qux,   feu  per  media,  Dcus  virtuteSpiritus  fancti  in  nobis agit.    Conf.  Belg.  Arr.  25.    Item  Bohent.  Conf.  cap. 
 
 II.    c  Sacramenta  conftant  vtrbo,  fignis,  &  rebus fignificatis.  Confefs.  Helvet.  Port.  c.  19.     d  SialiquidMiniftri  agere  intend- 
 
 ant,    puta  facris  illudere  myfteriis,  vel  aliud  quod  Ecclefias  non  confentiar,  nihil  agitur  ;  fine  fide  enim  fpiritualis  poteftas 
 
 exerceriquidempottft,  fine  Ecclefia:  intentionc  non  poteft.  Luncel.  Inft.  Jur.  Can.  lib.2.  Tit.  2.5.  Hoc  tamen     e    Accefforium 
 
 non  regulat  Piincipale  fedabeo  regulatur.  42.  DeRegul.Jur.  in  Sexr.  Iib3.fr  quod  jufTu.    f  Etfi  nihil  facile  mutandum  eft 
 
 ex  folennibus,  tamen  ubi  sequitas  evidens  pofcit  fubveniendum  eft.   Lib.  183.  de Reg.  Jur. 
 
 19.  They 
 
of  Ecclejiaftical  'Polity* 
 
 22S 
 
 59/  They  which  deny  that  any  fuch  cafe  of  necefllty  can  fall,  in  regard  whereof  The  Grounds 
 the  Church  mould  tolerate  Baptifm  without  the  decent  Rites  and  Solemnities  there-  wh/re^T^*, 
 unto  belonging ,  pretend ,  that  fuch  Tolerations  have  rifen  from  a  falfe  interpreta-  ncceiiky  of 
 on  which  certain  men  have  made  of  the  Scripture,  grounding  a  necefllty  of  kxter-  ^"mhmh"'''' 
 nal  Baptifm,  upon  the  words  of  our  Saviour  Chrift  :    Unlefi  a  man  be  born  again  of  been  built. 
 Water,  and  of  the  S fir it,  be  cannot  enter  into  the  Kingdom  of  Heaven.     For  by  Water  r  c-  **■  '• 
 and  the  Spirit,  we  are  in  that  place  to  underftand  (as  they  imagine)  no  more  then  if  ?r.rtte  sip- 
 the  Spirit  alone  had  been  mentioned,  and  Water  not  fpokenof.     Which  they  think  t'fm  fir  ft  tofe 
 is  plain,  becaufe  elfwhere  it  is  not  improbable,  that  the  Holy  Ghoft  and  Fire,  do  but  jn^rprlrarl 
 fignifie  the  Holy  Ghofl  in  operation  refembling  Fire.     Whereupon  they  conclude,  cnot  r!)e 
 That  feeing  Fire  in  one  place  may  be,  therefore  Water  in  another  place  is ,  but  a  »4"°chr' 
 Metaphor:  Spirit,  the  interpretation  thereof  5  and  fo  the  words  do  onely  mean,  That  ?.5  We/?'*. 
 ttnlefs  a  man  be  born  again  of  the  Spirit ,   he  cannot  enter  into  the  Kingdom  of  Heaven.     I  w. bi  b<n  » 
 hold  it  for  a  moft  infallible  rule  in  Expofitions  of  Sacred  Scripture,    that  where  a  *f*" 'a/dO/The 
 literal  conftm&ion  will  fland,  the  fartheft  from  the  Letter  is  commonly  the  worft.  spirit,  &c.  ' 
 There  is  nothing  more  dangerous  then  this  licentious  and  deluding  Art ,     which  ^i^CIU'n 
 changeth  the  meaning  of  words,  as  Alchymy  doth  orwoulddothefubftanceof  Met-  the  ward  w^. 
 tals,  maketh  of  any  thing  what  it  lifteth,  and  bringeth  in  the  end  all  Truth  to  no-  ter<for  lheA  M«- 
 thing.  Or  hovvfoever  fuch  voluntary  exercife  of  wit  might  be  born  with,  otherwife  •,  yet  iem'nrai"  vva- 
 in  places  which  ufually  ferve,  as  this  doth,  concerning  Regeneration  by  Water  and  rer,  when  as 
 the  Holy  Ghoft,  to  be  alledged  for  Grounds  and  Principles,  lefs  is  permitted.     To  chrift  r'k"?! 
 hide  the  general  confent  of  Antiquity,    agreeing  in  the  literal  interpretation  ,    they  water  there 
 cunningly  affirm,  That  certain  have  taken  thofe  words  as  meant  of  Material  Water,  h? '  borrcw- 
 when  they  know,  that  of  all  the  Ancients  there  is  not  one  to  be  named,  that  ever  the^pWoF* 
 did  otherwife,  either  expound  or  alledge  the  place,  then  as  implying  External  Bap-  Gt"Vhe  <ffcft 
 tifm.     Shall  that  which  hath  always  a  received  this,  and  no  other  conftrucrion,  be  fhjdowlrh 
 nowdifguifed  with  a  toy  of  Novelty  <  Muff,  we  needs  at  the  onely  fhew  of  a  critical  out.  Fcrevea 
 conceit,  without  anymore  deliberation,  utterly  condemn  them  of  Error,  which  will  a5inan°ther 
 not  admit  that  Fire  in  the  words  of  John ,  is  quenched  with  the  Name  of  the  Holy  3. '7.'  &*&„ 
 Ghoft  -7  or,  with  the  name  of  the  Spirit,  Water  dried' up  in  the  words  of  Chrift  i  **t '*«  spirit, 
 When  the  Letter  of  the  Law  hath  two  things  plainly  and  exprefly  fpecified,  Water  nothing"^' 
 and  the  Spirit-,  Water  as  a  duty  required  on  our  parts,  the  Spirit  as  a  Gift  which  God  the  spirit  of 
 beftoweth:    There  is  danger  in  prefumingfo  to  interpret  it,  at  if  the  claufe  which  con-  G°d  •  Jwhic'1 
 cerneth  our  felves,  were  more  then  needeth.     We  may  by  fuch  rare  Expofitions,  at-  purifieth'w 
 tain  perhaps  in  the  end  to  be  thought  witty,  but  with  ill  advice.     Finally,  if  at  b  the  the. Fire  doth  .- 
 time,  when  that  Baptifm  which  was  meant  by  John,  came  to  be  really  and  truly  per-  p°ac"  J  by  Wa. 
 formed  by  Chrift  himfelf,  wefinde  the  Apoftles,  that  had  been,  as  we  are,  before  rer  and  the 
 Baptized,  new  Baptized  with  the  Holy  Ghoft  ;   and  in  this  their  latter  Baptifm  as  well  a  ;£a'n\he 
 c  vifibledefcentof  Fire,  as  a  fecret  miraculous  infufion  of  the  Spirit ;  if  on  us  he  ac-  thing'e'ife  but 
 complifh  likewife  the  Heavenly  work  of  our  New  birth  ,  not  with  the  Spirit  alone,  the  Spirit  of 
 but  with  Water  thereunto  adjoyned;  fith  the  faithfulleft  Expounders  of  his  words  are  cle?nr«hthe 
 his  own  Deeds  ,  let  that  which  his  hand  hath  manifestly  wrought,  declare  what  his  filth  of  fin, 
 fpeech  did  doubtfully  utter.  J1™1  c™}"h 
 
 heat  of  an 
 unquiet  Confcience  ;  as  Water  wafheth  the  thing  whLh  is  fou\  and  quencheth  thehearof  the  Fire,     a  Minime  funt  mutanla. 
 que  interpretationem  certam  femper  habuerunt.  D.  lib.  tit.2.  lib.13.     b    Aftsl.3    John  Baptised  with  Water,  but  you  J}. all 
 within  few  days  be  Baptised  with  the  Holy  Ghoft.     c  A&i  2  3. 
 
 60.    To  this  they  add,  That  as  we  err  by  following  awrons  conftruclion  of  the  what  Wnde 
 place  before  alledged;  foour  fecond  over-fight  is,  that  we  thereupon  infer  a  necefllty  ?  0nuetc^' 
 over-rigorous  and  extream.     The  true  necefllty  of  Baptifm,  a  fewPropofitionscon-  Baptifm  hath 
 
 .       ,  been  gathered 
 
 by  the  words  of  our  Saviour  Chrift,  and  what  the  true  neceffity  thereof  indeed  is.  T.  C.  lib.  1.  pag.  143.  Secondly,  This 
 Error  (of  Private  BaptilmJ  came  by  afalfc  and  unneceflary  conclufion  drawn  from  that  place.  For,  although  the  Scriprure 
 mould  lay,  That  none  can  be  faved,  but  thofe  which  have  the  Spirit  of  Gal,  and  are  Baptized  wi.h  Material  and  Elemental 
 Water  j  yet  ought  it  to  be  underflood  of  thofe  which  can  conveniently  and  ordetly  be  brought  to  Eaptifm  ;  as  the 
 benpture,  faying,  That  who  fodoth  not  believe  the  Gofpel,  is  condemned  already,  J  oh.  3.  18.  meaneth  this  lentence  of  thofe 
 which  can  hear  the  Gofpel,  and  have  difcrction  to  underftand  it  when  they  hear  it;  and  cannot  here  fhut  under  this  con- 
 demnation, either  thofe  that  be  born  deaf  and  fo  remain,  or  little  Infants,  or  natural  Fools  that  have  no  wit  to  couceive  what 
 u  Preashed, 
 
 Kk  a  fidered, 
 
2,1(5  The  Fifth  <Boo{  of 
 
 t\\  fidered,  will  foon  decide.     All  things  which  either  are  known  a  Caufes  or  fet  Means, 
 
 whereby  any  great  Good  is  ufually  procured,  or  Men  delivered  from  grievous  evil, 
 ZL2*<£f*w*i-  the  fame  we  muft  needs  confefs  necefTary.  And  if  Regeneration  were  not  in  this 
 ihu:  $5)  -  very  fenfe  a  thing  neceffaiy  to  eternal  life,  would  Chrift  himfelf  have  taught  Nko- 
 demus,  that  to  fee  the  Kingdom  of  God  is  b  impoflible,  faving  onely  for  thofe  Men 
 Svm  a  ?^s,3f,  which  are  born  from  above  i  His  words  following  in  the  next  Sentence,  are  a  proof 
 fufficient,  that  to  our  Regeneration,  his  Spirit  is  no  left c  neceflary,  then  Regenera- 
 tion it  felf  necefTary  unto  Life.  Thirdly ,  Unlefs  as  the  Spirit  is  a  necefTary  inward 
 cefTarium  i  i  o^fe .  f0  Water  were  a  necefTary  outward  mean  co  our  Regeneration,  what  conftrufli- 
 Vuo  nt'con!  ort  Should  we  give  unto  thofe  words  wherein  we  are  faid  to  be  new  born,  and  that 
 cauft^eri  ncn  c^  o<TaT©-,  even  of  Water  <  Why  are  we  taught,  that d  with  Water,  God  doth  purifie 
 S??Et  «*'  and  cleanfe  his  Cnurch  •  Wherefore  do  the  Apoftles  of.Chrift  term  Baptifm  c  a  Bath 
 Tine'  quib»s  of  Regeneration  <  What  purpofe  had  they'  in  giving  men  advice  to  receive  out- 
 heri  ncqu  r  ur  Ward  Baptifm,  andinperfwadingthem,  it  did  avail  f  toremiflionof  Cms'.  If  outward 
 aiufijT^J.f1  Baptifm  were  a  caufe  in  it  felf,  poffefTed  of  that  power,  either  Natural  or  Supernatu- 
 n»*ium  ali-  ral,  without  the  prefent  operation  whereof  no  fuch  effect  could  poffibly  grow  -7  it 
 Xr  \3™°ve3'  mull:  then  follow,  That  feeing  effe&s  do  never  prevent  the  necefTary  caufes,  out  of 
 arffiV  Arifl,  which  they  fpring,  no  man  could  ever  receive  Grace  before  Baptifm:  Which  being  ap- 
 M«aph.  5.  patently  both  known,  and  alfo  confeft  to  be  otherwife  in  many  particulars,  although 
 bfoh.2.i,  m  the  reft  we  make  not  Baptifm  a  caufe  of  Grace  ;  yet  the  Grace  which  is  given 
 cVeril  them  with  their  8  Baptifm,  doth  To  far  forth  depend  on  the  very  outward  Sacrament, 
 rfEphef.s.a^.  tjiat  qocj  w;j|  ^ave  jt  embraced,  not  onely  as  a  fign  or  token  what  we  receive ;  but 
 f  Afts2?38.  alfoasanlnftrument  or  Mean  whereby  we  receive  Grace,  becaufe  Baptifm  is  aSacra- 
 g  Fidcie?  fiiu.  il1ent  which  God  hath  inftituted  in  his  Church,  to  the  end,  that  they  which  receive 
 SmnS*  the  fame,  might  thereby  be  h  incorporated  into  Chrift  ;  and  To  through  his  moft 
 non  qusrunr,  precious  Merit  obtain,  as  well  that  faving  Grace  of  Imputation  which  taketh  away 
 qSi/'rS  '  all  former  guikinefs,  as  alfo  that  k  infufed  Divine  Venue  of  the  Holy  Ghoft,  which 
 cnim  ifta  ni-  giveth  to  the  Powers  of  the  Soul  their  firft  difpofition  towards  future  newnefs  of  life, 
 buunt  quo<t  There  are  that  elevate  too  much  the  ordinary  and  immediate  means  of  life  ,  re- 
 w.' Huglde'  lying  wholly  upon  the  bare  conceit  of  that  Eternal  Election,  which  notwithftand- 
 Sacnm  iib.i.  fogr  includeth  a  fubordination  of  means,  without  which,  we  are  not  actually  brought 
 "lofceptus  a  to"  enjoy  what  God  Tecretly  did  intend  ?  and  therefore  to  build  upon  Gods  Election, 
 ciirifb,  chrl  if  vve  keep  not  ourfelves  to  the  ways  which  he  hath  appointed  for  men  to  walk  in, 
 fiumquc  fufci-  ls  fom  a  felf- deceiving  vanity.  When  the  Apoftle  faw  men  called  to  the  pamcipa- 
 fri'cmfi"°^ofi  tion  of  Jefus  Chrift.  after  theGofpel  of  God  embraced,  and  the  Sacrament  of  Life 
 Javacrom  received,  he  feareth  not '  then  to  put  them  in  the  number  of  Elect  Saints  •,  he  m  then 
 ITm  {**?'  accounteth  them  delivered  from  death,  and  clean  purged  from  all  fin.  Till  then, 
 fed  corpus '    notwithstanding  their  preordination  unto  life ,   which  none  could  know  of,  laving 
 
 ca?o"crraci£  God  *>  wnat  were  tney  m  tfie  APoftles  own  "  accountj  but  Children  of  Wrath,  as 
 i«°  serm.  4.'  well  as  others,  plain  Aliens,  altogether  without  hope,  ftrangers,  utterly  without  God 
 dc  Paf.  Dom.  m  ^  prefent  World  *  So  that  by  Sacraments,  and  other  fenfible  tokens  of  Grace,  we 
 tururantaa  may  boldly  gather  that  he,  whofe  Mercy  vouchfafeth  now  to  beftow  the  means,  hath 
 emacukmr.  alfo  long  fitheiice  intended  us  that  whereunto  they  lead.  But  let  us  never  thirrfc  it 
 gr^dccarn.  fofe  t0  prefume  of  our  own  laft  end,  by  bare  conjeftural  Collections  of  his  firft  intent 
 Homo  per  a-  and  purpofe ,  the  means  failing  that  fhould  come  between.  Predeftination  bringeth 
 quam  Baptif-  not  t0  life  3  without  the  Grace  of  External  °  Vocation,  wherein  our  Baptifm  is  im- 
 SiifSre*™  plied.  For,  as  we  are  not  Naturally  men  without  birth,  To  neither  are  we  Chnftian 
 «ica-ur,  intns  men  in  the  eye  of  the  Church  of  God,  but  by  New  birth;  nor  according  to  the 
 eErtcum  manifeft  ordinary  courfe  of  Divine  Difpenfation  new  born  ,  but  by  that  BaptiTm 
 peccato  natus  which  both  dedareth  and  maketh  us  Chriftians.     In  which  refpeft,  we  juftly  hold 
 
 fine  peccato 
 
 renafcitur;pri-  .     . 
 
 oribtis  perir,  fucccdemibus  proficit ;  deterioribm  exuitur  ;  in  mcliora  innovatur  perfona  tingicur,8e  natura  rnutattir.Ei//<#.Ernif. 
 
 tie  Ej'iphtn.  Homil.  3.    Te/a-lu!  yimtn  »uiv  otfw  I  Aoy&,  r  ^t  rai',«a.T&,  ¥  c*  /Satjjo-(m*t©-,    t  s^  dvcLfcLesas.     Auw 
 
 //</,  (1  tk  ^n.'sn'SiMT®-  ytiatt  k]  Sw'u"!('  ov   xoff/ius    yiL-rx-A.KvtTuov  ks  ttkaso,    -f  3  «  j»6'  LfstfOI"  afxttfriat  va^-jiv    C~X°V- 
 
 au.    Grrgor.  Homil.  ck  Sanfl.  B«pt.    j^  Unde  genitalis  auxilio  fupcrior'u  avi  labe  dctcrra  in  expiaroinpecius  »c  puvuin 
 
 defuper  fe  lumen  infundit.  Cypr.  Epifl.  ad  Donat.      'Ou    uovov  $!  -mho-iav   e^^w.fv/M7o>v  JiufetTOt  r  &%&Sg  a>M  x)  r 
 
 \}.-nori.  ?:>    vswyyiKtiAitn  bi-nSvim  iytftuv ,   x}  tb  AvTmix*  $*va7x  >t,  'f  amsdffsat  agfiiswi  koipmovs,  %  <f  m  nrivtMtT& 
 
 A>p-*<  9  tiiTwtnca  •^ajvh.TU.     'Theodora.  Epito.  Divin.  Dogmar,    Eiptifari,  eft  purgari  a  fordibus  peccatorum,  &  donari 
 
 varia  Dei  graria  ad  Titam  ncvam  k  matcentem.   €onfe(T.  Helver.  cap.  20.      /  Eph.  1.  1,    wEph.  $.8.      nEpb.,2.3.  12. 
 
 »  Rom.  8.  30. 
 
 II 
 
Ecclefiaslical  Tolity^  nj 
 
 it  to  be  the  Door  of  our  Adlual  Entrance  into  Gods  Houfe  ,  the  firft  apparent 
 v  beginning  of  Life,  a  Seal  perhaps  to  the  q  Grace  of  Election  before  received  $  bat  j>  'a?^'  (*» 
 to  our  San&ification  hfire^  a  ^eP  that. hath  not  any  before  it.     There  were  of  the  ^\TiJjf7' 
 old  Valentinian  Hereticks,  fome  which  had  Knowledge  in  fuch  admiration,  that  to  fcSpir.Sanci 
 it  they  afcribed  all ,    and  fodefpifed  the  Sacraments  of  Chrift,   pretending,  Thar;  caP-i°-  . 
 as  Ignorance  had  made  us  fubjecl:  to  allmifery,  lb  the  full  Redemption  of  the  In-  p^'/J^ffe 
 ward  Man,  and  the  Work  of  our  Reftauration ,    muft,  needs  belong  unto  rKn6w-  which  is  not,  a 
 ledge  onely.     They  draw  very  near  unto  this  Error,  who  fixing  wholly  their  mindes  ^'u1,1"  be' 
 on  the  known  neceflity  of  Faith,  *  imagine,  that  nothing  but  Faith  is  neceflary  for  to  receive  C 
 the  attainment  of  all  Grace.     Yet  is  it  a  Branch  of  Belief ,  that  Sacraments.are in  Bi»i>r'tm, 
 their  place  no   lefs  required  then  Belief  it  felf.     For  when  our  Lord  and  Saviour  nude™  c  hrf.    - 
 promifeth.  Eternal  Life,    is  it  any  otherwife  ,   then  as  he  promifed  Reftitution  of  Man  by 
 health  unto  Naaman  the  Syrian,  namely,  with  this  condition,  c  Waft  and  be  clem?  ^'fene', 
 or  as  to  them  which  were  ftung  of  Serpents  ,   health  by  u  beholding  the  Brazen  ivtheScaiof 
 Serpent  <  If  Chrift  himfelf  which  giveth  Salvation  do  x  require  Baptifm;  it  is  not  tyPpfr 
 for  us  that  look  for  Salvation,    to  found  and  examine  him,    whether  unbaptized received?'6 
 men  may  be  faved  5  but  ferioufly  to  y  do  that  which  is  required,  and  religioufly  to  r  W cor>^3 
 fear  the  danger  which  may  grow  by  the  want  thereof.     Had  Chriit  onely  declared  cap"V.'b  '* 
 his  Will  to  have  all  men  Baptized  ,  and  not  acquainted  us  with  any  caufe  why  Bap-  /  Hie  rceicfiii- 
 tifm  is  neceflary ,  our  ignorance  in  the  reafon  of  that  he  enjoyneth,  might  perhaps  fimi '"'  iir<!r 
 have  hindered  fomewhat  the  forwardnefs  of  our  obedience  thereunto  :  Whereas  now  one^Adeo '" 
 being  taught,    that  Baptifm  is  neceflary  to  take  away  fin.,  how  have  we  the  fear  of  ''.icunr.  Bap-^ 
 God  in  our  hearts,   if  care  of  delivering  Mens  Souls  from  fin,   do  not  move  us  -to  ^iUHus^ 
 ufe  all  means  for  their  Baptifm  i   z  Pelagim  which  denied  utterly  the  guilt  of  Origi-  quibus  tides 
 nalfin,    and  in  that  refpect,  the  neceflity  of  Baptifm,    did  notwithftanding  both  J^t,  "v^f' 
 Baptize  Infants,  and  acknowledge  their  Baptifm  neceflary  for  entrance  into  the  King-  Hmc*  nulla 
 dom  of  God.     Now  the  Law  of  Chrift,  which  in  thefe  confiderations  maketh  Bap-  proJciit  fides, 
 tifm  neceflary ,  muft  be  conftrued  and  underftood  according  to  Rules  of  a  Natural  ^wnvctt 
 Equity.     Which  Rules,  if  they  themfelves  did  not  follow  in  expounding  the  Law  cip'it  sacra- 
 of  God,  would  they  ever  be  able  to  prove,   that  b  the  Scripture,  in  faying,  who<-  g/°tu|j?  ift  ' 
 fo  believeth  not  the  Gojpel  of  Chrift,  is  condemned  already  5    meaneth  this  fentence of  7~.  ad  Nugo'n, 
 thofe  which  can  hear  the  Gofpel ,   and  have  difcretion  when  they  hear  to  under-  r?  Kin§s  s. 
 fland  it  5   neither  ought  it  to  be  applied  unto  Infants,  Deaf-men,  and  Fools  £    That  HNumb.21.8. 
 which  teacheththem  thus  to  interpret  the  Law  of  Chrift,  is  Natural  Equity.    And  *  Mark  16. 
 (becaufe  Equity  fo  teacheth)  it  is  on  all  parts  gladly  confeft,    That  there  may  be  w'n(Vltptja 
 in  divers  cafes  Life  by  vertue  of  inward  Baptifm,  even  where  outward  is  not  found.  Sacramento. 
 So  that  if  any  queftion  be  made,   it  is  but  about  the  bounds  and  limits  of  this  r"n  <juan- 
 poflibility.    For  example,  to  think  that  a  man  whofe  Baptifm  the  Crown  of  Mar-  A^horem6"" 
 tyrdom  preventeth,  dothlofe,  in  that  cafe,  the  happinefs  which  fo  many  thoufands  Atftcnhtianh 
 enjoy ,   that  onely  have  had  the  Grace  to  Believe ,    and  not  the  Honor  to  feal  the  jJrJ  l™f£™*m 
 teftimony  thereof  with  Death,  were  alrnoft  barbarous.    Again,  When  c  fome  cer-  ncm  obedicH- 
 tain  opinative  men  in  St,  Bernards  time  began  privately  to  hold  that  ,    becaufe  rt™  >  "e«fa 
 our  Lord  hath  faid,    Unlefi  a  Man  be  born  again  of  Water ,   therefore  life,   with-  nia'm  in  p°- 
 out  either  Actual  Baptifm  ,  or  Martyrdom  in  ftead  of  Baptifm,  cannot poifibly  be  «fl«e  Dei 
 obtained  at  the  hands  of  God-,   Bernard  confidering,  that  the  fame  equity  which  -^hominem 
 had  moved  them  to  think  the  neceflity  of  Baptifm  no  Bar  againft  the  happy  cftate  of  faime,  fed 
 Unbaptized  Martyrs ,   is  as  forcible  for  the  warrant  of  their  Salvation ,  in  whom ,  j^°n?ft"0c 
 although  there  be  not  the  Sufferings  of  holy  Martyrs,  there  are  the  Vertues  which  eft  fine iftis  at 
 fanttified  thofe  Sufferings,    and  made  them  precious  in  Gods  fight,  profefled  himfelf  Wutenj  per- 
 an  enemy  to  that  feventy  and  ftri&nefs  which  admitteth  no  exception  but  of  Mar-  JE^f^' 
 tyrs  onely.     For,  faith  he,  if  a  Man  defirous  of  Baptifm ,    be  fuddenly  cut  off  by  \.  caps. 
 Death,   in  whom  there  wanted  neither  found  Faith,   devout  Hope,   not  fincere  l™£e™tm 
 Charity  ( God  be  merciful  unto  me ,   and  pardon  me  if  I  err)  but  verily  of  fuch  a  repra  impie* 
 ones  Salvation,  in  whom  there  is  no  other  deleft  befides  his  faultlefs  lack  of  Baptifm ;  *e  pr*f'^ 
 defpair  I  cannot,  nor  induce  my  minde  to  think  his  Faith  void,    his  Hope  con-  J5"fflp,r°fti" 
 
 propter  reg< 
 num  Ccelorum  Baptifmum  parvulis  conferendum.  Eujeb.  EnvUHom.*.  dePaJib.    a    Bemgnius  leges  interpr«tandi'  funr, 
 luo  voluntas  eamm  confervetur.  l.Beniin.  D  deUgib.  &  Senajufc.      b     T.  C.  lib.  i.  p3g.  M3-     c  Hern.  Epift.  70,   ad 
 
 founded. 
 
-    2z8  The  Fifth  "Bool^ 
 
 founded,  and  his  Charity  fain  to  nothing,  onely  becaufe  he  hath  not  that  which  not 
 contempt  but  impoflibility  vvith-holdeth.     Tell  me ,  I  bejeech  yon,   (Taith  Ambrose) 
 what  there  is  in  an)  of  us,  more  then  to  mill,  and  to  feck for  our  own  good.     Thy  Servant 
 .Valentinian ,  0  Lord,  did  both.     (For  Valentinian  the  Emperor  died  before  his  pur- 
 "pofe  to  receive  Baptifm  could  take  effedt.)  And  is  it  pofible,  that  he  which  had  pur- 
 pofely  thy  Spirit  given  him  to  defire  Grace,  fhotild  not  receive  thy  Grace  which  that  Spirit 
 did  deftre  ?   Doth  it  move  you,  that  the  outward  accuflomed  Solemnities  were  not  done  ? 
 As  though  Converts  that  fnffer  Martyrdom  before  Baptifm,  did  thereby  forfeit  their  right 
 to  the  Crown  of  Eternal  Glory  in  the  Kingdom  of  Heaven,     if  the  Blood  of  Martyrs  in 
 that  cafe  be  their  Baptifm,  furely  his  religious  defire  of  Baptifm  (landeth  him  in  the  fame 
 fiead.    It  hath  been  therefore  conftantly  held  as  well  touching  other  Believers ,   as 
 Martyrs,  That  Baptifm,  taken  away  by  necefllty,  is  fupplied  by  defire  of  Baptifm, 
 Qui  ad  toie-     becaufe  with  Equity  this  opinion  doth  beft  ftand.     Touching  Infants  which  die  un- 
 mmproDd    baptized,  fith  they  neither  have  the  Sacrament  it  felf,  nor  any  fenfe  or  conceit  there- 
 gioriainjuii-    of,  the  judgment  of  many  hath  gone  hard  againft  them.     But  yet  feeing  Grace  is 
 amfemeidica^noc  at,f0iucely  tied  unto  Sacraments  •,  and  befides,  fuch  is  the  lenity  of  God,  that 
 h^urr^rium:  unto  things  altogether  impofiible ,    he  bindeth  no  man  •,    but,  where  we  cannot  do 
 mihi  vidctiir  wriat  js  enjoyned  us,  accepteth  our  will  to  do  in  ftead  of  the  deed  it  felf.     Again, 
 miS'merTt"i  For  as  much  as  there  is  in  their  Chriftian  Parents ,    and  in  the  Church  of  God,  a  pre- 
 crt  fcmti  fixif-  fumed  defire,  That  the  Sacrament  of  Baptifm  might  be  given  them,  yea,  a  purpofe 
 fefe"idto™t'a^a  tnat  lt  ^ia^  De  given  5   remorfe  of  Equity  hath  moved  divers  of  the  *  School- 
 aixi"! "ra^o  "  Divines  in  thefe  confiderations ,    ingeuoufly  to  grant,    That  God,  all-merciful  to 
 principatum    f-ucri  as  are  not  in  themfelves  able  to  defire  Baptifm,  imputeth  the  fecret  defire  that 
 Sis  & fifaw  others  have  in  their  behalf 6  and  accepteth  the  fame  as  theirs,  rather- then  cafteth 
 perp'etiendi     away  their  Souls ,  for  that  which  no  man  is  able  to  help.    And  of  the  Will  of  God 
 deneget  ficui-  tQ  jmpart  h;s  Grace  unto  Infants  without  Baptifm  ,  in  that  cafe ,  the  very  circum- 
 «mai'Pcunfta  ftance  of  their  Natural  Birth  may  ferve  as  a  juft  Argument  •,  whereupon  it  is  not  to 
 qux  voiuit  pa-  be  mifliked  ,  that  men  in  charitable  preemption  do  gather  a  great  likelihood  of 
 deimp?r.Ra!  their  Salvation,   to  whom  the  benefit  of  Chriftian  Parentage  being  given,  the 
 tion.  reft  that  fhould  follow,  is  prevented  by  fome  fuch  cafualty ,  as  man  hath  himfelf  no 
 
 \n  Nuivit™'  Power  t0  avoid.     For,  we  are  plainly  taught  of  God  5  b  That  the  Seed  of  Faith- 
 Bear*  Mar.    ful  Parentage  is  holy  from  the  very  Birth.     Which  albeit,    we  may  not  fo  under- 
 cajcian.  in     ftm£  ^  as  jf  tne  Children  of  Believing  Parents  were  without  Sin5  or  Grace,  from 
 Art.  i/W;   Baptized  Parents,  derived  by  Propagation -,  or  God, by  Covenant  andPromife,  tied 
 Bid.  in  4.  Sen-  to  fave  any  in  meer  regard,  of  their  Parents  Belief:  Yet  feeing,  that  to  all  Profeflors 
 Tiima„4'sw-  °^  l^e  Name  of  Chrift,   this  pre-eminence  above  Infidels,  is  freely  given  •,  the  fruit 
 berg, desacr!  of  their  Bodies  bringeth  into  the  World  with  it,  a  prefent  intereft  and  right  to 
 MmV/  W""  tno*"e  means  wherewith  the  Ordinance  of  Chrift  is,  that  his  Church  fliall  be  fan&i- 
 ciyp!  Advert  fied  j  it  is  not  to  be  thought,  that  he  which,  as  it  were  ,   from  Heaven,  hath  no- 
 Hsref.cjp.de  minated  and  defigned  them  unto  Holinefs  by  fpecial  priviledge  of  their  very  Birth, 
 4iPCor.7.u;  wiU  himfelf  deprive  them  of  Regeneration  and  Inward  Grace,   onely  becaufe  ne- 
 "  cefllty  depriveth  them  of  outward  Sacraments.     In  which  cafe,  it  were  the  part  of 
 Charity  to  hope,  and  to  make  men  rather  partial  then  cruel  Judges,  if  we  had  not 
 thofe  fair  apparencies  which  here  we  have.     Wherefore  a  necefllty  there.is  of  Re- 
 ceiving 5  and  a  necefllty  of  Adminiftring  the  Sacrament  of  Baptifm  5   the  one  per- 
 adventure  not  fo  abfolute  as  fome  have  thought ,   but  out  of  all  peradventure  the 
 other  more  ftraight  and  narrow,  then  that  the  Church  which  is  by  Office  a  Mother 
 unto  fuch  as  crave  at  her  hands  the  Sacred  Myftery  of  their  new  Birth ,  fhould  re- 
 c  r.  c.  lib. ;.  pel  them  -7    and  fee  them  die  unfatisfied  of  thefe  their  Ghoftly  defires,  rather  then 
 &*$ueffion,tls-§ive  them  their  Souls  Rights,  with  omiffion  of  thofe  things  which  ferve  c  but  onely 
 whether  there  for  the  more  convenient  and  orderly  Adminiftration  thereof.     For  as  on  the  one  fids 
 nee'dfi^o'f     we  grant,  that  thofe  fentences  of  holy  Scripture  which  make  Sacraments  moftnecef- 
 Bjptifm,  ai    *"ary  to  eternal  life,  are  no  prejudice  to  their  Salvation,   that  want  them  by  fome 
 that  for  the    inevitable  necefllty ,   and  without  any  fault  of  their  own  :    So  it  ought,  in  reafon, 
 tiieTwrTthe    t0  De  hkewife  acknowledged ,   that  for  as  much  as  our  Lord  himfelf  maketh  Bap- 
 common  de-  tifm  neceflary ,  neceflary  whether  we  refpect  the  good  received  by  Baptifm ,  or 
 ftouid'be"    c'ie  Teftimony  thereby  yielded  unto  God ,  of  that  Humility  and  meek  Obedience, 
 br«ken.        which  repofing  wholly  it  felf  on  the  abfolute  Authority  of  his  Commandment , 
 
 and 
 
Ecclefiaflical  'Polity*  %iy 
 
 and  on  the  Truth  of  his  Heavenly  Promife,  doubteth  not  but  from  Creatures  defpi- 
 cable  in  their  own  condition  and  fubftance,  to  obtain  Grace  of  inestimable  value  t,  or 
 rather  not  from  them ,  but  from  him ,    yet  by  them ,  as  by  his  appointed  means. 
 Howfoever  he ,  by  the  fecret  ways  of  his  own  incomprehenfible  Mercy ,   may  be 
 thought  to  fave  without  Baptifm  -y    this  cleareth  not  the  Church  from  guiltinefs 
 of  Blood,  if  through  her  fuperfluous  fcrupulofity,  lets  and  impediments  of  lefs  re- 
 gard mould  caufe  a  Grace  of  lb  great  moment  to  be  withheld,  wherein  our  mercilefs 
 ftri&nefs  may  be  our  own  harm  ,   although  not  theirs  towards  whom  we  fhew  it  -7 
 and  we  for  the  hardnefs  of  our  hearts  may  perifh,  albeit  they  through  Gods  unfpeak- 
 able  Mercy  do  live.     God  which  did  not  afflict  that  Innocent ,  whofe  Circumcifion 
 Mofes  had  over-long  deferred,  took  revenge  upon  Mofes  himfelf ,   for  the  injury  which  Exod.4.24. 
 was  done  through  fo  great  neglect  5  giving  us  thereby  tounderftand,  that  they  whom 
 Gods  own  Mercy  faveth  without  us,  are  on  our  parts  notwithflanding,  and  as  much  as 
 in  us  lieth,  even  deftroyed  ;   when  under  unfufficient  pretences,  we  defraud  them  of 
 fuch  ordinary  outward  helps,  as  we  fhould  exhibit.     We  have  for  Baptifm  no  day  let, 
 as  thejews  had  for  Circumcifion ;  neither  have  we  by  the  Law  of  God,  butonely  by 
 the  Churches  difcretion ,  a  place  thereunto  appointed.    Baptifm  therefore,  even  in  *J,?  °m,njb)US 
 the  meaning  of  the  Law  of  Chrift,  belongeth  unto  Infants  capable  thereof,  from  the  \a  q'ufbuTdies 
 *  very  inftant  of  their  Birth.     Which  if  they  have  not  howfoever,  rather  then  lofe  it  non  poninir, 
 by  being  put  off,  becaufe  the  time,  the  place,  or  fome  fuch  like  circumftance  doth  not  debet™  Lib. 
 folemnly  enough  concur,   the  Church,  as  much  as  in  herlieth,  wilfully  caftethaway  14-D.de  Reg*, 
 their  Souls.  Jur* 
 
 61.  The  Ancients-,  it  may  be,  were  too  fevere,  and  made  the  neceffity  of  Baptifm  what  things 
 more  abfolute  then  Reafon  would,  as  touching  Infants.    But  will  a  any  man  fay,  that  ifavc'been 
 they,  notwithflanding  their  too  much  rigor  herein,   did  not  in  thatrefpect  fuftain  and  difpenced 
 tolerate  defects  of  Local,  or  of  Perfonal  Solemnities,  belonging  to  the  Sacrament  of  ™thh  b*  lhe 
 Baptifm  i  The  Apoftles  themfelves  did  neither  ufe  nor  appoint  for  Baptifm,  any  cer-  rPcaingne«f. 
 tain  time.     The  Church  for  general  Baptifm  heretofore,  made  choice  of  two  chief  fuy« 
 days  in  the  year  5  the  Feaft  of  Eafter,  and  the  Feaft  of  Pentecofi.     Which  Cuftom,  <*  T.c.  lib.  i. 
 when  certain  Churches  in  Sicily  began  to  violate  without  caufe,  they  were  by  b  l«,  PaE,'4^  The 
 Bifhop  of  Rome,  advifed,  rather  to  conform  themfelves  to  the  reft  of  the  World  in  mIcTo(  this 
 things  fo  reafonable  ,  then  to  offend  mens  mindes  through  needlefs  Angularity :  Error,  that 
 Howbeit,  always  providing.  That  neverthelefs  in  apparent  peril  of  death,  danger  of  behaved"*" 
 liege,  {freights  of  perfecution,  fear  of  fhipwrack,  and  the  like  exigents  5  no  refpect  which  are 
 of  times  mould  caufe  this  lingular  defence  of  true  fafety  to  be  denied  unto  any.     This  "^eT'feck 
 of  Leo  did  but  confirm  that  fentence ,  which  c  Victor  had  many  years  before  given,  a  remedy  of 
 extending  the  fame  exception,  as  well  unto  places  as  times.    That  which  St.  Augufiine  f,ie  mifchief, 
 fpeaketh  of  Women,  halting  to  bring  their  children  to  the  Church  when  they  faw  J,"  \™™* 
 danger,  is  a  weak  proof,  That  when  necefiity  did  not  leave  them  fo  much  time,  it  was  Baptiim. 
 not  then  permitted  them  neither  to  make  a  Church  of  their  own  home.    Which  an-  T-  £  J'bw?har 
 fwer  difchargeth  likewife  their  example  of  a  fick  Jew,  carried  in  a  Bed  to  the  place  piainer  Tefti- 
 of  Baptifm,  and  not  baptized  at  home  in  private.    The  caufe  why  fuch  kinde  of  [?ony  «n 
 Baptifm  barred  men  afterwards  from  entring  into  holy  Orders,  the  reafon  wherefore  it  [ha^of !/«- ° 
 was  objected  againft  Novatian,  in  what  refpect,  and  how  far  forth  it  diddifable,  may  mlHm ;  which 
 be  gathered  by  the  Twelfth  Canon,  fet  down  in  the  Council  of  Ncocafarea,  after  "?t'£theufc 
 this  manner.     A  man  which  hath  been  baptized  in  ficknef ,  is  not  after  to  he  ordained  church  to 
 Priefi,     For  it  may  be  thought,  That  fuch  do  rather  at  that  time,  becaufe  they  fee  no  b0roebee"het0 
 other  remedy,  then  of  a  voluntary  minde,  lay  hold  on  the  Chriftiau  Faith,   unlef  their  church  with 
 true  and  fmcere  meaning  be  made  afterwards  the  more  manifest ,   or  elfe  the  fcarcity  of  thtjr  chil- 
 others  inforcethe  Church  to  admit  them.     They  bring  in  Juflinians  Imperial  Confti-  Jjof'^J,"" 
 tution,  but  to  what  purpofe?  feeing  it  onely  fbrbiddeth  men  to  have  the  Myfteries  of  and  that 
 God  adminiftred  in  their  Private  Chappels  ,  left  under  that  pretence  3   Heieticks  J^J'"  [°^ 
 
 that  their 
 Children  could  not  be  faved,  if  they  were  not  baptized,  Cont.  Lit.  Farm.  lib.?,  cap.  15.  I  would  alfo  know  of  him  what  he 
 will  anfwer  to  that,  which  it  noted  of  a  Chriftian  Jew  defperarcly  fick  of  the  Palfie,  that  was  with  his  Bed  carried  to  the  place 
 of  Baptifm,  Socr*  li!>-7.&4.  what  willheanfwer  to  this,  Thatthofe  which  were  baptized  in  their  Beds,  were  thereby  made 
 unapt  to  have  any  place  amongft  the  Clergy  (a  they  call  them? )  doth  it  not  leave  a  note  of  infamy  in  thofe,which  had  procured 
 that  Baptifm  fhtuld  he  minified  in  private  houfes  ?  Euftb.  lib.<5.  cap.43.  what  unto  the  Emperors  Decree,  which  upon  autho- 
 rity of  the  ancient  Laws,  and  of  the  Apoftles,  forbiddeth,  That  the  holy  things  fhould  be  adminiftred  in  any  mans  houfe  >  J«jf?, 
 tovd.  57.    c  Lto.  Epiit.4.  an  Epifc.  Cicil.    ^  Viti.  EpiA.  ad  Theofb.  Alexand,  in  Pmtif.  Damafc, 
 
 fhould 
 
%7p  "The  Fifth  <Boo{  of 
 
 fhould  do  fecretly  thofe  things  which  were  unlawful  i  In  which  confideration  he  there- 
 fore commandeth  ,   that  if  they  would  ufe  thofe  private  Oratories  otherwife  then 
 onely  for  their  private  Prayers,    the  Bifhop  mould  appoint  them  a  Clerk  ,    whom 
 they  might  entertain  for  that  purpofe.     This  is  plain  by  latter  Conftitutions,  made 
 jr«,Conft.  4-  in  the  time  of  Leo  :    It  was  thought  good  (  faith  the  Emperor )    in  their  judgment 
 which  have  gone  before ,    that  in  private  Chaff  els  none  fliould  celebrate  the  holy Com- 
 munion ,    but  Priejls  belonging  unto  greater  churches.     Which  Order  they  took  as  it 
 feemeth  for  the  cuftody   of  Religion  ,    left  men  fhould  fecretly  receive  from  Hereticks  , 
 Idem,  Cor.ft.   in  (lead  of  the  food,  the  bane  of  their  Souls,  pollution  in  place  of  expiation.     Again  , 
 »*■  Whereas  a  Sacred  Canon  of  the  Sixth  Reverend  Synod  requireth  Baptifm,  as  others  have 
 
 likewife  the  holy  Sacrifices  and  Myfleries ,    to  be  celebrated  onely  in  Cemples  hallowed 
 for  publick  ufe ,   and  not  in  private  Oratories  5    which  (trill  Decrees  appear  to  have 
 been  made  heretofore  in  regard  of  Hereticks  ,  which  entred  clofely  into  fuch  mens  houfes 
 as  favored  their  opinions  ,  whom,  under  colour  of  performing  with  them  fuch  Religious 
 offices,  they  drew  from  the  (oundjief  of  true  Religion  :    Now  that  perverfe  Opinions , 
 through  the  Grace  of  Almighty  God ,   are  extincll  and  gone  ,   the  caufe  of  former  re- 
 (Iraints  being  taken  away  ,    we  fee  no  reafon  but  that  private  Oratories  may  hence  for- 
 ward enjoy  that  liberty  ,   which  to  have  granted  them  heretofore  ,   had  not  been  fife. 
 In  fum ,   all  thefe  things  alledged  are  nothing  s    nor  will  it  ever  be  proved  while 
 the  World  doth  continue ,    but  that  the  practice  of  the  Church  in  cafes  of  extream 
 neceffity,   hath  made  for  private  Baptifm  always  more  then  againft  it.     Yea,  Bap- 
 a  r.  c  lb.  i.  tifm  by  any  man  in  the  cafe  of  necefUty ,   was  the  2  voice  of  the  whole  World  hereto- 
 anow'of'wo-  f°re'     Neither  is  Tertullian,  Epiphanius ,    Augttftine ,   or  any  other  of  the  Ancienn 
 me^Bipti-"  againft  it.     The  boldnefs  of  fuch,  as  pretending  Teclaes  example,  took  openly  up- 
 fmg,  is  noc     on  tnem  b^h  Baptifm ,  and  all  other  Publick  Functions  of  Priefthood ,   Tertullian 
 rylo  the"™  feverely  controlled"),  faying,  b  To  give  Baptifm  is  in  truth  the  Biftops  Right.     After 
 learned  wri-  him  it  belongeth  unto  Priejls  and  Deacons ;  but  not  to  them  without  authority  from  him 
 '  Uo  c  'mrarT  received.     For  fo  the  honor  of  the  Church  requireth,  which  being  kept,  pre  ferveth peace. 
 to  all  learned  Were  it  not  in  this  refpeff,  the  Laity  might  do the  fame  5  all  forts  might  give,  even  as  all 
 Antiquity,      rorts  yeceive.    But  becaufe  Emulation  is  the  Mother.of  Schifms,  Let  it  content  thee 
 ro  thTprTaife  (which  art  of  the  order  of  Lay-men*)  to  do  it  in  necefity,  when  the  (late  of  time,  or 
 of  the  church  place,  or  perfon  thereunto  cempelleth.     For  then  is  their  boldnefs  priviledged  that  help, 
 whdeft  there  w^cn  t^e  circumflance  of  other  mens  dangers  craveth  it.     What  hegranteth  generally 
 rabi/lfliate0 C  to  Lay-perfons  of  the  Houfe  of  God,   the  fame  we  cannot  fuppofe  he  denieth  to 
 Tenui.  de      any  £on  or  rex  contained  under  that  name,  unlefs  himfelf  did  reftrain  the  limits  of 
 iand'.n&  lib.    his  own  fpeech  5    efpecially  feeing  that  Tertullians  rule  of  interpretation  is  b  elf- 
 rfeBiptif.       where,    Specialties  are  fignified  under  that  which  is  general,    becaufe  they  are  therein 
 Sftf  VSi"  comprehended.     All  which  Tertullian  doth  c  deny,  is,  That  Women  may  be  called 
 Hare?  '       '  to  bear,    or  publickly  take  upon  them  to  execute  Offices  of  Ecdefiaftical  Order, 
 Si  h^h'rT    wnei'e°f  none  but  men  are  capable.     As  for  Bpiphaniw,  he  ftrikethon  the  very  felf- 
 feenwo  a'low  fame  Anvil  with  Tertullian.    And  in  neceffity,  if  St.  Auguftine  alloweth  as  much  unto 
 of  a  Lay-mans  Laymen,  as  Tertullian  doth,  his  not  mentioning  of  Women,  is  but  a  flender  proof 
 Sme' of  necef. that  nis  meaning  was  to  exclude  Women.     Finally,  the  Council  of  Carthage  likewife, 
 fuy,  Conr.     although  it  make  no  exprefs  fubmilfion ,   may  be  very  well  prefumed  willing  to 
 Epirt.  rarmen.  ffoop^  as  otner  Pofitive  Ordinances  do,  to  the  countermands  of  neceffity.     Judge 
 Y«2rhere'he3'  therefore  what  the  Antients  would  have  thought,  if  in  their  days  it  had  been  heard, 
 mentioneth     vvhich  is  publifhed  in  ours,  d  that  becaufe,  The  Subflance of  the  Sacrament  doth  chiefly 
 BaprifmT«nfi  depend  on  the  Inflitution  of  Gcd,  which  is  the  form ,    and  as  it  were  the  life  of  the  Sacra- 
 inthe  Fourth  ment  ^  therefore  firft,  if  the  whole  Inflitution  be  not  kept ,  it  is  no  Sacrament  >   and 
 cmha  e°[i    ^econdly,  If  Baptifm  be  private,  his  Inflitution  is  broken,  in  as  much  as  according 'to 
 
 loo.     It  it 
 
 limply,  without  exception  decreed,  That  a  Woman  ought  not  to  Baptize.  Tcrtul  de  Baptif.  b  Subjectum  eft  general! 
 fpeciale.  Inipfoiignificatir,  quia  in  ipfocontinetur.  Tcrtul.  de  Veland.  Virg.  Pofin  genere,  fupponitur  fpecies.  Aug.  in  lib. 
 2.  cap.  deTranfjct.  c  Nnn  pertnittitur  mulieii  in  ecclcfia  loqui,  fed  nee  docere,  nee  tingere,  nic  offlrre,  necullius  virilit 
 muneris  nedum  faccrdotalis  officii  fortem  fibi  vendicarc.  Tertul.  de  Vtland.  Vitg.  d  T.  t.lib.i.  pag  144.  TheSubftancc  of 
 the  Sacrament.dependeth  chiefly  of  the  Inflitution  and  Word  cf  God,  which  is  the  Form,  and,  as  it  were,  the  Life  of  the 
 Sacrament.  T.  C.  lib.  1.  pag.  144.  Although  part  of  the  Inflitution  be  obferved,  yet  if  the  whole  Inflitution  be  nor,  ir  is 
 no  Sacrament.  T.  C-  lib.  1.  pag.  146.  i.hc  Orders  which  God  hath  fct,  are,  That  it  fhould  bedonein  the  Congregation, 
 and  by  the  Minirter.  T.  C.  lib.  1.  pag.  ,45.  And  I  will  further  fay,  That  although  the  Infants  which  die  without  Baptifm, 
 fliould  be  allured  ly  dammd  ("whictys  moftfalf«,_)  yet  ought  noc  theOrders  which  God  hath  fee  in  his  Church,  be  broken 
 aftw  this  fort. 
 
 ths 
 
Ecclejiajlical  Tolily.  2.X1 
 
 the  orders  which  he  hath  fet  for  Baptifm ,  it  fiould  be  done  in  the  Congregation  -,  from, 
 whofe  Ordinance  in  this  point,  rve  ought  not  tofwerve,  although  we  know  that  infants 
 fbould  be  ajfuredly  damned  without  Baptifm.     O  Sir,  you  that  would  fpurh  thus  at  fuch, 
 as  in  cafe  of  fo  dreadful  extremity  mould  lie  proftrate  before  your  feet  -,   you  that 
 would  turn  away  your  face  from  them  at  the  hour  of  their  moft  need  •    you  that 
 would  dam  up  your  ears ,    and  harden  your  hearts  as  Iron,  againft  the  unrefutable 
 cries  of  Supplicants,  calling  upon  you  for  mercy  with  terms  of  fuch  invocation,  as 
 that  moft  dreadful  perplexity  might  minifter,  if  God  by  miracle  did  open  the  mouths 
 of  Infants,    toexprefs  their  fuppofed  neceflity,  mould  firft  imagine  your  felf  in  their 
 cafe,  and  them  in  yours.     This  done ,  let  their  Supplications  proceed  out  of  your 
 mouth,  and  youranfweroutof  theirs.     Would  you  then  contentedly  hear,  My  Son,  Noaro  pcra- 
 the  Rites  and  Solemnities  of  Baptifm  mti(l  be  kept-,    we  may  net  do  ill,  that  good  may  toaitmus  fa- 
 come  of  it  •,  neither  are  Souls  to  be  delivered  from  eternal  death  and  condemnation,  by  'nu0^  ,J°"fu,er<: 
 breaking  Orders  which  Chrifi  hath  fet :    Would  you  in  their  cafe  your  felf  be  fhaken  7*".  lib.'^nr' 
 off  with  thefe  anfwers,  and  not  rather  embrace,  inclofed  with  both  your  arms,  a  Mtnd.cip.iT. 
 fentence,  which  now  is  noGofpel  unto  you,  I  will  have  Mercy,  and  not  Sacrifice  ?  Matth.p.  13. 
 To  acknowledge  Chrifts  Inftitution,  the  ground  of  both  Sacraments,  I  fuppofe,  no 
 Chriftianman  will  refufe  :    For  it  giveth  them  their  very  Nature,  it  appointeth  the 
 Matter  whereof  they  confift ,  the  Form  of  their  Administration  it  teacheth -,  and  it 
 blefTeth  them  with  that  Grace,  whereby  to  us  they  are  both  Pledges  and  Inftruments 
 of  life.    Neverthelefs ,    feeing  Chrifts  Inftitution  containeth,    befides  that  which 
 maketh  compleat  the  EfTence  or  Nature,  other  things  that  onely  are  parts,  as  it  were 
 of  the  Furniture  of  Sacraments  •,   the  difference  between  thefe  two  muft  unfold  that 
 which  the  general  terms  of  indefinite  fpeech  would  confound,     If  the  place  appoint- 
 ed for  Baptifm,  be  a  part  of  Chrifts  Inftitution,  it  is  but  his  Inftitution  as  Sacrifice 
 Baptifm  his  Inftitution  as  Mercy :   In  this  cafe,  He  which  reqmreth  both  Mercy  and 
 Sacrifice  ,   reje<2eth  his  own  Inftitution  of  Sacrifice,    where  the  Offering  of  Sacri- 
 fice would  hinder  Mercy  from  being  fliewed  :    External  Circumftances  even  in  the 
 holieft  and  higheft  actions  ,   are  but  the  lejfer  things  of  the  Law,  whereunto  thofe  Mauh  „.« 
 a&ions  themfelves  being  compared,  are  the  greater  5  and  therefore  as  the  greater  are 
 of  fuch  importance,  that  they  muft  be  done ;  fo  in  that  extremity  before  fuppofed    if 
 our  account  of  the  leffer  which  are  not  to  be  omitted,  mould  caufe  omiffion  of  that 
 which  is  more  to  be  accounted  of,  were  not  this  our  ftri<ft  obedience  to  Chrifts  In- 
 ftitution touching  Mint  and  Cummin ,  a  difobedience  to  his  Inftitution  concern- 
 ing Love  «r  Butfith  no  Inftitution  of  Chrift  hathfoftri<5tly  tied  Baptifm  to  publick 
 Affemblies,   as  it  hath  done  all  men  unto  Baptifm  -,  away  with  thefe  mercilefs  and 
 bloody  fenteoces,    let  them  never  be  found  ftanding  in  the  Books  and  Writings  of 
 a  Chriftian  man  5  they  favor  not  of  Chrift,  nor  of  his  moft  gracious  and  meek°Spi- 
 rit ,   but  under  colour  of  exact  obedience ,    they  nourifh  cruelty  and  hardnefs  of 
 heart. 
 
 62.   To  leave  Private  Baptifm  therefore,  and  to  come  unto  Baptifm  by  Wo-  whether m. 
 men,  which  they  fay  a,  is  no  more  a  Sacrament,  then  any  other  ordinary  Wa(hin<*  ,ifm  by  w°- 
 or  Bathing  of  a  Mans  Body  :    The  reafon  whereupon,  they  ground  their  opinio?  Si'm^ 
 herein  is  fuch  ,  as  making  Baptifm  by  Women  void,  becaufe  Women  are  no  Mini-  and  cffefrial 
 fters  in  the  Church  of  God ,  muft  needs  generally  annihilate  the  Baptifm  of  all  un--  t0  th.cm  tluc 
 to  whom  their  conceit  mail  apply  this  exception,  Whether  it  be  in  regard  of  Sex  r:ceive,c- 
 of  Quality,  of  Inefficiency ,  or  whatfoever.     For  if  want  of  Calling  Ddo  fruftrate  a  r.chh.  t. 
 Baptifm,   they  that  Baptize  without  Calling  do  nothing,  be  they  Women  or  Men  p38-  '44-  on 
 To  make  Women  Teachers  in  the  Houfe  of  God,  were  a  grofs  abfurdity ,  feeing  J„yh°?hc  b« 
 the  Apoftle  hath  faid  ,  t>  /  permit  not  a  Woman  to  teach.     And  again  ,-  c  Let  your  *  Minifkr,  ov 
 Women  in  Churches  be  filent.     Thofe  extraordinary  gifts  of  fpeaking  with  Ton°ues  n°h'  depcndj 
 andProphecying,  which  God  at  that  time  did  not  onely  beftow  upon  Men, "but  SSȣ* 
 on  Women  alfo,   made  it  the  harder  to  hold  them  confined  with  private  bounds  buta"°  the 
 Whereupon  the  Apoftles  Ordinance  was  neceffary  againft  Womens  publick  Ad-  s^ramlnr* 
 miffion  to  teach^    And  becaufe ,  when  Law  hath  begun  fome  one  thin°-  or  other  s°  chi»c '  ^ake 
 
 0  the  Baptifm  of 
 
 ,  Women  to  be 
 
 no  more  tlie  Holy  Sacrament  of  Baptifm,  then  any  ether  daily  or  ordinary  wafting  of  the  Childe,  b  1  Tim.2.12.    c  1  Tim; 
 >4-  34* 
 
 1 1  well, 
 
zp, 
 
 The  Fifth  cBoo{  of 
 
 AportoI.Iib  2 
 cap.  9, 
 
 well y   it  giveth  good  occafion,  either  to  draw  by  Judicious  Expofition  out  of  the 
 very  Law  it  felf ,   or  to  annex  to  the  Law  by  Authority  and  Jurifdiction,  things  of 
 like  conveniency  ;    therefore  clement  extendeth  this   Apoftolick  Conftitution  to 
 ckm.  ConQ    Baptifm.     For  (faith  he)  tf  we  have  denied  them  leave  to  teach,  how  fhould  any  man 
 difpence  with  Nature  ,  and  make  them  Minifters  of  holy  things  ;  feeing  this  unskilful- 
 ncfi  is  a  fart  of  the  Grecians  impiety ,  which  for  the  fervice  of  Women-Goddcffes,  have 
 Women- Priefls  ?    I  fomewhat  marvel,    that  Men  which  would  not  willingly  be 
 thought  to  fpeak  or  write,    but  with  good  confeience,    dare  hereupon  openly  a- 
 r.  c.  lib.  1.     vouch  Clement  for  a  witnefs  ,    That,  as,  when  the  Church  began  not  onely  to  decline , 
 Pa8-  '44-        yut  tQ  jan  afVay  jYOm  tjoe  fiffCerjfy  0f  Religion  ,    it  borrowed  a  number  of  other  pro- 
 phanations  of  the  Heathens  ?    fo  it  borrowed  this  ,     and  would  needs  hai)e  Women- 
 Priefls ,    as  the  Heathens  had  ;    and  that  this  was  one  occafion  of  bringing   Faptifm 
 by  Women  into  the  church  of  God.     Is  it  not  plain  in  their  own  eyes ,  that  firft  by 
 an  evidence  which  forbiddeth  Women  to  be  Minifters  of  Baptifm ,   they  endeavor 
 to  fhew  how  Women  were  admitted  unto  that  Function  in  the  wain  and  declina- 
 tion of  Chriftian  Piety.    Secondly,  That  by  an  evidence,  rejecting  the  Heathens, 
 and  condemning  them  of  Impiety ,    they  would  prove  fuch  affection  towards  Hea- 
 thens,  as  ordereth  the  Affairs  of  the  Church  by  the  pattern  of  their  example  : 
 And  Thirdly,   That  out  of  an  evidence  which  nameth  the  Heathens ,   as  being  in 
 fome  part  a  reafon  why  the  Church  had  no  Women-Priefts ,    they  gather ,    the 
 Heathens  to  have  been  one  of  the  firft  occafions  why  it  had.     So  that  through- 
 out every  branch  of  this  teftimony,  their  iffue  is,  Yea;  and  their  evidence  directly 
 No.     But  to  Womens  Baptifm  in  private ,    by  occafion  of  urgent  neceffity ,  the 
 reafons  that  onely  concern  Ordinary  Baptifm  in  publick ,    aVe  no  juft  prejudice  ; 
 neither  can  we  by  force  thereof,    difprove  the  practice  of  thofe  Churches  which 
 *      (  neceffity  requiring  )  allow  Baptifm  in  private  to  be  Adminiftred  by  Women. 
 We  may  not  from  Laws  that  prohibite  any  thing  with  reftraint,    conclude  abfo- 
 liite  and  unlimited  prohibitions  :     Although  we  deny  not,,  but  they  which  utter- 
 ly forbid  fuch  Baptifm ,  may  have  perhaps  wherewith  to  juftifie  .their  orders  againft- 
 hibemnr  Pn°  lt-     For ,  even  things  lawful  are  a  well  prohibited ,   when  there  is  fear  left  they 
 fi'permicte- '  make  the  way  to  unlawful  more  eafie.     And  it  may  be,   tHe 'Liberty  of  Baptifm 
 re'tur,enrnm  by -Wbmen  at  filch  times ,  doth  fometimes  embolden   the  rafher  fort  to  do  it 
 ven!a°urader  where  no  fuch  neceffity  is.     But  whether  ofPermiffion  befides  Law,   or  in  Pre- 
 iihcira.  Lib.     fumption  againft  Law  they  do  it,   is  it  thereby  altogether  fruftrate,   void,  and  as 
 TkTMcT-11'  tnough.  it  were  never  given  i     They  which  have  not  at  the^  firft  their  right  Bap- 
 /irt&.Tut.iib..  tifm,    muft  of  neceffity  be  Rebaptized,    becaufe  the  Law  of  Chrift  tieth  all  men 
 officium.  d.    tG  rcceive  Baptifm.     Iteration  of  Baptifm  once  given ,    hath  been  always  thought 
 jVphef4.'s.  a  manifeft  contempt  of  that  Ancient  Apoftolick  Aphorifm  ,    b  one  Lord,    One 
 Faith ,    One  Baptifm  t    Baptifm  not  onely  one,  in  as  much'  as  it  hath  every  where 
 the  fame  Subftance,   and  offereth  unto  all  men  the  fame  Grace;    butonealfo,  for 
 that  it  ought  not  to  be  received  by  any  one :  man  above  once.     We  ferve  that 
 Lord  which  is  but  one ,  becaufe  ino  other  can  be  joyned  with  him  :    We  embrace 
 that  Faith  which  is  but  one  ,  becaufe  it  admitteth  no  innovation  :     That  Baptifm 
 we  receive  which  is  but  one ,  becaufe  it  cannot  be  received  often.    For  how  mould 
 we  practice  Iteration  of  Baptifm,  'and  yet  teach,  that  we  are  by  Baptifm  born  a- 
 new  :    That  by  Baptifm  we  are  admitted  unto  the  Heavenly  Society  of  Saints, 
 !ivSdet«-a  that  thofe  things  be  really  and  effectually  done  by  Baptifm '    which  are  no  more 
 ra ,  alia  dc      poffible  to  be  often  done ,   c  then  a  man  can  naturally  be  often  born,  or  civilly  be 
 cafnV  aTa*  de  °ften  a^opted  mt0  any  ones  Stock  and  Family  <    This  alfo  is  the  caufe,  why  they 
 de  spiritu-,     that  prefent  us  unto  Baptifm,  are  entituled  forever  after.,   our  Parents  in  God  5 
 una  de  iter-    anc{  trie  reafon  wny  there  we  receive  new  names,  in  token,  that  by  Baptifm  we  are 
 morniirare  y  made  new  Creatures.     As  Chrift   hath  therefore  died ,  and  rifen  from  the  dead 
 unade  mafcu-  but  once  •,   fo  that  Sacrament,  which  both  extinguifheth  in  him  our  former  fin,  and 
 aiia&deDeon&  beginneth  in  us  a  new  condition  of  life,  is  by  one  onely  Aftual  Adminiftration  for 
 Eccldfia.  Sed    ever  available,    according  to  that  in  the' Nicene  Creed,    1 'believe  one  Baptifm  for 
 
 ipfac  dux  fin- 
 
 gulares  funr.  Quoraodo  enim  uterm  nan  potefl  repeti,  fie  nee  Eaptifmus  iterari.  Froff.  Sentcn.  351.  ^Ei^  fratres  lafltam 
 g  niralisfontisad  laticem  convolarc,  ut  femptr  vobis  aqua  fufficiar,  hoc  ante  omnia  fcicnus  quia  hanc  nee  iflfiindere  licet  nee 
 rurfus  haurire.  Zenofh.  Ir.vit,  ad  Font. 
 
 remifton 
 
Ecclejtaftical  'Polity \  %-n 
 
 remifionof  fins.     And  becaufe  fecond  Baptifm  was  ever  abhorred  in  the  Church  of  Avgufl.  dc 
 God,  asakindeof  inceftaous  Birth,  they  that  iterate  Baptifm,  are  driven  under  fome  &»pr.  deDon. 
 pretence  or  other,  to  make  the  former  Baptifm  void.     Tertullian,  the  firft  that  pro-  Twt.'fc  B*pn 
 pofed  to  the  Church  -7  Agnfpnus  the  firft  in  the  Church  that  accepted,  andagainft  CW.  Epiffc7 «. 
 the  ufe  of  the  Church  •,    Novatianus  the  firft,  that  publickiy  began  to  practice  Re- 
 baptization,  did  it  therefore  upon  thefe  two  grounds  *   a  true  perfwafion,  that  Bap- 
 tifm is  neceflary  •,    and  a  falfe ,  that  the  Baptifm  which  others  adminiftred  was  no 
 Baptifm.     Novatianus  his  conceit  was ,  that  none  can  adminifter  true  Baptifm,  but 
 the  true  Church  of  Jefus  Chrift  -,  that  he  and  his  followers  alone,  were  the  Church  -, 
 and  for  the  reft,  he  accounted  them  wicked  and  prophane  perfons ,  fuch  as  by  Bap- 
 tifm could  cleanfe  no  man,  unlefs  they  firft  did  purifie  themfelves,  and  reform  the 
 faults  wherewith  he  charged  them.     At  which  time,    St.  Cyprian  with  the  greateft  £«/**•  lib.7. 
 part  of  AfTrican  Bifliops,   becaufe  they  likewife  thought,  that  none  but  onely  the  cyprtfajoi 
 true  Church  of  God  can  Baptize  ;    and  were  of  nothing  more  certainly  perfwaded,  7^72  73, W 
 then  that  Hereticks  are  as  rotten  Branches  cut 'off  from  the  Life  and  Body  of  the  75'76, 
 true  Church,  gathered  hereby,   That  the  Church  of  God  both  may  with  good  con- 
 fideration,  and  ought  to  reverfe  that  Baptifm  which  is  given  by  Hereticks.   Thefe 
 held  and  pfa&ifed  their  own  opinion,  yet  with  great  Proteftations  often  made,  that 
 they  neither  loved  awhit  the  lefs,  nor  thought  in  any  refpe&  theworfe  of  them  that 
 were  of  a  contrary  minde.     In  requital  of  which  ingenuous  moderation,  the  reft  that 
 withftood  them,  did  it  in  peaceable  fort,  with  very  good  regard  had  of  them ,   as  of 
 men  in  Error,  but  not  jn  Herefie.     The  Bifhop  of  Rome  againft  their  Novelties,  up- 
 held, as  befeemed  him,  the  ancient  and  true  Apoftolick  Cuftoms ,   till  they  which 
 unadvifedly  before  had  erred,  became  in  a  manner  all  a  reconciled  friends  unto  Truth,  a  nii  ipfi  e. 
 and  faw  that  Herefie  in  the  Minifters  of  Baptifm ,  could  noway  evacuate  the  force  Hiff0P'  qui 
 thereof:  b  Such  Herefie  alone  excepted,  as  by  reafon  ofunfoundnefs  in  the  higheft  do*  HsEretSTos 
 Articles  of  Chriftian  Faith,  prefumed  to  change,  and  by  changing  to  maim  the  Sub-  cum  cttrum 
 fiance,  the  Form  of  Baptifm.    In  which  refpeft,   the  Church  did  neither  fimply  SSJSS1 
 difannul,  nor  abfolutely  ratifie  Baptifm  by  Hereticks.     For  the  Baptifm  which  Nova-  confuctudi 
 tianifts  gave,  flood  firm  5  whereas  they  whom  c  Samofotenians  had  baptized,  were  no™,"7"™,, 
 rebaptized.    It  was  likewife  ordered  in  the  Council  of  Aries A,  That  if  any  Arian  did  re°decrerum 
 reconcile  himfelf  to  the  Church,  they  mould  admit  him  without  new  Baptifm,  un-  H'er.<>m:  cont- 
 lefs  by  examination  they  found  him  not  baptized  in  the  Name  of  the  Trinity.  &^g«/?V,dc 
 Dionyjiw ,   Bifhop  of  Alexandria  e ,  maketh  report ,  how  there  lived  under  him  a  conr-  ctef- 
 man  of  good  reputation,  and  of  very  ancient  continuance  in  that  Church ,  who  be-  "a"'  f  ^ 3^ 
 ing  prefent  at  the  Rites  of  Baptifm,   and  obferving  with  better  confideration  then  Epift.48. 
 ever  before,   what  was  there  done,   came,  and  with  weeping  fubmiffion  craved  of  b  Uixi^' fier5 
 his  Bifhop,  not  to  deny  him  Baptifm,    the  due  of  all  which  profefs  Chrift,  feeing  it  tafcifo  Bap 
 had  been  fo  long  fithence  his  evil  hap  to  be  deceived  by  the  fraud  of  Hereticks,  tifmat:  }*&*• 
 and  at  their  hands  (which  till  now,  he  never  throughly  and  duly  weighed)  to  take  a  JXifiTJ. 
 Baptifm  full  fraught  with  blafphemous  impieties ;  a  Baptifm  in  nothing  like  unto  that  mutrtet,  fUp- 
 which  the  true  Church  of  Chrift  ufeth.     The  Bifhop  was  greatly  moved  thereat ,  ^'/""^'J 
 yet  durft  not  adventure  to  Rebaptize,  but  did  thebeft  he  could  to  put  him  in  good  WKTct^rea* 
 comfort ,  ufing  much  perfwafion  with  him  not  to  trouble  himfelf  with  things  that renim  tri" 
 werepaft  and  gone,  nor  after  fo  long  continuance  in  the  Fellowfhip  of  Gods  people,  SSSw!' 
 to  call  now  in  queftion  his  firft  entrance.     The  poor  man  that  faw  himfelf  in  this  Bene  hxc  om- 
 fort  anfwered ,    but  not  fatisfied  ,   fpent  afterwards  his  life  in  continual  perplexity ,  a^foios"^"^- 
 whereof  the  Bilhop  remained  fearful  to  give  releafe  ;    perhaps  too  fearful ,  if  the  ticos  pertine- 
 Baptifm  were  fuch  as  his  own  Declaration  importeth.    For  that,  the  fubftance  where-  rc>  ^ui  falla- 
 of  was  rotten  at  the  very  firft,  is  never  by  tract  of  time  able  to  recover  foundnefs.  yB^ta 
 And  where  true  Baptifm  was  not  before  given ,  the  cafe  of  Rebaptization  is  clear.  aIfer  dixerk 
 But  by  this  it  appeareth,  that  Baptifm  is  not  void  in  regard  of  Herefie-,  and  there-  mmVzmvr 
 fore  much  lefs  through  any  other  Moral  defect  in  the  Minifter  thereof.    Under  which  nus  fir,  airer 
 fecond  pretence,  Donatifts  notwithftanding ,  took  upon  them  to  make  fruftrate  P«r™«,e 
 
 •  .  Filii   cog- 
 
 nofci,   alter  carnem  fubluctns  Filio  Dei  per  quam  Deo  reconcili.itui  «fl  mundus  :  Et  ra-teri  hujufmbdi ,  qui  a  Sacra-' 
 
 menns  Catholicis  alicni  nofcuntur.    Optat.  lib,  i.    c  Svasti.  Kic*.  cjd.  19.     d  Synod.  1.  Arelat.  cap.  8.    e  Exfeb.  Ecclcf, 
 H'ift  lib.  7.   cap.8. 
 
 LI  a  the 
 
 revo'uti 
 m  emife- 
 
z^  The  Fifth  "Boo/^of 
 
 the  Churches  Baptifm ,  and  themfelves  to  Rebaptize  their  own  fry.     Tor  whereas 
 fome  forty  years  after  the  Martyrdom  of  BlefTed  Cyprian,   the  Emperor  Diocleftan 
 Circa  An.3co  began  to  perfecute  the  Church  of  Chrift  5   and  for  the  fpeedier  aboliihment  of  their 
 Religion,  to  burn  up  their  Sacred  Books ;  there  were  in  the  Church  it  felf  Traditors, 
 content  to  deliver  up  the  Books  of  God  by  compofition,  to  the  end,  their  own  lives 
 might  be  fpared.     Which  men  growing  thereby  odious  to  the  reft,  whofe  conftancy 
 was  greater  ;    it  fortuned  that  after,   when  one  Chilian  was  ordained  Biihop  in 
 the  Church  of  Carthage,  whom  others  endeavored  in  vain  to  defeat  by  excepting 
 againft  him  as  aTraditor,   they  whofe  accufations  could  not  prevail ,  'defperately 
 joyned  themfelves  in  one ,   and  made  a  Biihop  of  their  own  crue ,  accounting  from 
 that  day  forward,  their  Faction,  theonely  true  and  fincere  Church.     The  firft  Biihop 
 on  that  part,  was  Majorinus,  whofe  Succeflor  Donatus,  being  the  firft  that  wrote  in 
 defence  of  their  Schifm,  the  Birds  that  were  hatched  before  by  others,  have  their 
 names  from  him.     Arians  and  Donatifts  began  both  about  one  time.     Which  He- 
 refies  according  to  the  different  ftrength  of  their  own  finews ,   wrought  as  hope  of 
 fuccefs  led  them  ;    the  one  with  the  choiceft  wits,  the  other  with  the  multitude,  fo 
 far,  that  after  long  and  troublefome  experience ,   the  perfected  view  men  could  take 
 of  both,  was  hardly  able  to  induce  any  certain  determinate  refolution,  whether  Er- 
 ror may  do  more  by  the  curious  fubtilty  of  fharp  Difcourfe,  or  elfe  by  the  meet  ap- 
 pearance of  Zealand  devout  affection ;  the  latter  of  which  two  aids,  gave  Donatifts, 
 beyond  all  mens  expectation ,   as  great  a  fway  as  ever  any  Schifm  or  Herefie  had 
 within  that  reach  of  the  Chriftian  World,  where  it  bred  and  grew-^the  rather  per* 
 haps-,  becaufe  the  Church  which  neither  greatly  feared  them,  and  betides  hadnecef- 
 fary  caufe  to  bend  it  felf  againft  others  that  aimed  directly  at  a  far  higher  mark,  the 
 Deity  of  Chrift,  was  contented  to  let  Donatifts  have  their  courfe,  by  the  fpace  of 
 Threefcore  years  and  above ,  even  from  Ten  years  before  Confiantine,  till  the  time 
 circa  An.370.  that  opt  at  us ,  Bifhop  of  MilevU ,  published  his  Books  againft  ParmenUn.     During 
 which  term,  and  the  fpace  of  that  Schifms  continuance  afterwards  3  they  had,  be* 
 fides  many  other  Secular  and  Worldly  means  to  help  them  forward,  thefefpecial  ad- 
 vantages.   Firft,  the  very  occafion  of  their  breach  with' the  Church  of  God,  a  juft 
 hatred  and  diflikeof  Traditors,  feemed  plaufiJole;  they  eafily  perfwaded  their  hear- 
 ers, that  fuch  men  could  not  be  holy  as  held  communion  and  fellowfhip  with  them 
 that  betrayed  Religion.     Again,  when  to  dazle  the  eyes  of  the  fimple,  and  to  prove, 
 that  it  can  be  no  Church  which  is  not  holy,  they  had  infhew  and  found  of  words  the 
 glorious  pretence  of  the  Creed  Apoftolick,  /  believe  the  holy  Catholick  Cttwch  c   We 
 need  not  think  it  any  ftrange  thing  that  with  the  multitude  they  gaiivCredit.     And 
 avouching  that  fuch  as  are  not  of  the  true  Church,  can  adminifter  no  true  Baptifm, 
 they  had  for  this  point  whole  Volums  of  St.  Cyprians  own  writing,  together  with 
 the  judgment  of  divers  African  Synods  ,    whole  fentence  was  the  fame  with  his. 
 Whereupon,  the  Fathers  were  likewife  in  defence  of  their  juft  caufe  very  greatly 
 prejudiced,  both  for  that  they  could  not  inforce  the  duty  of  mens  communion  with 
 a  Church,  confeft  to  be  in  many  things  blame-worthy ,  unlefs  they  fhoukl  often- 
 times feemto  fpeak  as  half-defenders  of  the  faults  themfelves,  or  at  che-lea#  notfo 
 vehement  accufers  thereof,  as  their  adversaries ;  And  to  wit" hitand  iteration  of  Bap- 
 tifm, the  other  Branch  of  the  Donatifts  Herefie  was  impoflible,  without  manifeft  and 
 profeft  rejection  of  Cyprian ,  whom  the  World  univerfafly  did  in  his  life  time,  admire 
 as  the  greateft.  among  Prelates,  and  now  honor  as  not  the  loweftinthe  Kingdom  of 
 Heaven.    So  true  we  findeitby  experience  of  all  Ages-in  the  Church  of  God,  that 
 the  teachers. :error  is  the  peoples  tryal,  harder  and  heavier  by  fo  much  to  bear,  as  he 
 is  in  worth  and  regard  greater,  that  mif-perfwadeth  theni'.     Although  there  was  odds 
 between  Cyprians  caufe  and  theirs ,  he  differing  from  others  of  founder,  underftand- 
 ing  in  that  point,  but  not  dividing  himfelf  from  the  Body  of  the  Church  by  Schifm, 
 AdveTf.wX  as  ^d  tne  Donatifts.     For  which  caufe,  faith  Fmcentiu/,  of  one  and  itefame  opim- 
 cap.  n.         on  voe  judge  (which  may  feem  firange)  the  Authors  Catholick ,  and  the  fvMvers  here- 
 ,v!^e  c- rhe'  tical  5  we  acquit  the  Majlers  ,  and  condemn  the  Scholars  5   the y  are  Heirs  of  Heaven 
 i.'lib'  Adver'  which  have  witen  thofe  Books  ,    the  defenders  whereof ,  are  trodden  down  to  the  pit  of 
 farios&iib.     Hell.     The  Invectives  of- Catholick  Writers  therefore '  againft  them  ,  are  fharp ; 
 An.4o5.C,rc*    tne  words  ot  *  Imperial  Edicts  by  Honorim  and  Theodofms  ,  made  to  bridle  them 
 
 very 
 
Ecclejiajiical  'Polity*  235 
 
 very  bitter,   the  puniihments  fevere  in  revenge  of  their  folly.    Howbeit,   for  fear 
 C  as  we  may  conjecture )  left  much  mould  be  derogated  from  the  Baptifm  of  the 
 Church ,    and  Baptifm  by  Donatifts  be  more  efteemed  of  then  was  meet ;    if  on 
 the  one  fide  ,   that  which  Hereticks  had  done  ill ,    fliould  ftand  as  good  -,    on  the 
 other  fide,  that  be  reverfed  which  the  Catholick  Church,  had  well  and  reli'gioufly 
 done;  divers  better  minded  then  advifed  men,    thought  it  fitteft  to  meet  with 
 this  inconvenience ,    byRebaptifing  Donatifts ,  as  well  as  they  Rebaptized  Catho- 
 licks.     For  ftay  whereof,  the  lame  Emperors  faw  it  meet  to  give  their  Law  a  double  ^^  E^ 
 edge,   whereby  it  might  equally,  on  both  fides,  cut  off  notonely  Hereticks  which  circaAMi'j! 
 Rebaptized ,  whom  they  could  pervert  ;    but  alfo  Catholick  and  Chriftian  Priefts 
 which  did  the  like  unto  luch  as  before  had  taken  Baptifm  at  the  hands  of  Here- 
 ticks,  and  were  afterwards  recdnciled  to  the  Church  of  God.     Donatifts  were 
 therefore,  in  procefs  of  time,  though  with  much  ado, 'wearied,  and  at  the  length 
 worn  out  by  the  conftancy  of  that  Truth  which  teacheth  ,    that  evil  Minifteis  of 
 good  things  are  as  Torches,  a  Light  to  others,    a  Wafte  to  none  but  themfelves 
 onely-,   and  that  thefoulnefs  of  their  hands,  can  neither  any  whit  impair  the  Ver- 
 tue,  nor  ft'ain  the  Glory  of  the  Myftcries  of  Chrift.     Now  that  which  was  done  a- 
 mifs  by  vertuous  and  good  men,  as  Cyprian  carried  afidewith  hatred  againft  Herefie? 
 and  was  fecondly  followed  by  Donatifts ,    whom  Envy  and  Rancor,  covered  with 
 fhew  of  Godlineis ,    made  obftinate   to  cancel  whatfoever  the  Church  did  in  the 
 Sacrament  of  Baptifm-,   hath  of  latter  days,    in  another  refpect,    far  different  from 
 both  the  former,   been  brought  frefhly  again  into  practice.     For  the  Anabaptift 
 Rebaptizeth,  becaufe,  in  his  eftimation,  the  Baptifm  of  the  Church  is  fruftrate  ,  for 
 that  we   give  it  unto  Infants  which  have  not  Faith  $  whereas ,    according  unto 
 Chrifts  Inftitution ,   as  they  conceive  it.,    true  Baptifm  fhould  always  prefuppofe 
 A&ual  Belief  in  Receivers ,   and  is  otherwife  no  Bajjtifm.     Of  thefe  three  Errors, 
 there  is  not  any  but  hath  been  able,   at  the  leaft,  to  alledge  in  defence  of  it  felf , 
 many  fair  probabilities.     Notwithftanding ,  fith  the  Church  of  God  hath  hitherto 
 always  conftantly  maintained,   that  to  Rebaptize  them  which  are  known  to  have 
 •  received  true  Baptifm  is  unlawful  $    that  if  Baptifm  ferioufly  be  adminiftred  in  the 
 fame  Element,  and  with  the  fame  form  of  words  which  Chrifts  Inftitution  teach- 
 eth ,   there  is  no  other  defect  in  the  World  that  can  make  it  fruftrate,  or  deprive  it 
 of  the  Nature  of  a  true  Sacrament :   And  laftly,  That  Baptifm  is  onely  then  to  be 
 re-adminiftred ,    when  the  firft  delivery  thereof  is  void ,    in  regard  of  the  fore- 
 alledged  imperfections,  and  no  other  :  Shall  wen&win  the  cafe  of  Baptifm,  which 
 having  both  for  matter  and  form  ,   the  fubftance  of  Chrifts  ;  Inftitution,   is  by  a 
 fourth  fort  of  men  voided  ,    for  the  onely  defect  of  Ecclefiaftical  Authority  in  the 
 Minifter,  think  it  enough  ,  that  they  blow  away  the  force  thereof,   with  the  bare 
 ftrength  of  their  very  breath,  by  faying,  We  take  (nch  Baptifm  to  he  no  more  the  Sa- 
 crament of  Baptifm,  then  any  other  ordinary  Bathing  to  be  a  Sacrament  ?    It  behoveth  Mnipfcitftfe. 
 generally  all  forts  of  men  to  keep  themfelves  within  the  limits  of  their  own  vocan-  ,  sani.  ij.ii. 
 on.     And  feeing  God  ,    from  whom  mens  feveral  degrees   and  pre-eminences  do  2  Sare.5. 6. 
 proceed,  hath  appointed  them  in  his  Church,  at  whole  hands  his  pleafureis,  that  jfejjj^jf 
 we  fhould  receive  both  Baptifm  ,    and  all  other  publick  medicinable  helps  of  Soul , 
 perhaps  thereby  the  more  to  fettle  our  hearts  in  the  love  of  our  ghoftly  fupeiiors , 
 they  have  fmall  caufe  to  hope  that  with  him  their  voluntary  fervices-  will  be  accept- 
 ed ,  who  thruft  themfelves  into  Functions,  either  above  their  capacity ,   or  befides 
 their  place  y  and  over-boldly  intermeddle  with  Duties;  whe.eof  no  charge  was  ever  *  Sc^_  ?o5- 
 given  them,     They  that  in  any  thing  exceed  the  compafs'of  their  own  order,  do  as  lifgdanenfis 
 much  as  in  them  lieth  ,  'to  difTblvE/that.  Order  which  is  the  Harmony  of  Gods  ^^St 
 Church.     Suppofe  therefore  ,  .that  in  thefe  and  the  like  confederations,  the  Law  nim.-onir.ifl. 
 did  utterly  prohibite  Baptifm  to  be  adminiftred  by  any-'ottar,    then  perfons  there-  Dha"I"aI^?ur' 
 unto  folemnly  confecratcd,  wnat  neceftity  foever  happen  ;    Are  not  *  many  things  ^pbibiw'  fiVi 
 firm  being  done,    although  in  part  done  otherwife  then  Pofitive  Rigor  and  Strict-  fifa"c  non 
 nefs  did  required  Nature.,  as  much  as  is poflible ,  inclineth  unto,  validities  and  pre-  J£"i"bit;0!n". 
 fervations.     DiiTolutions  and  Nullities  of  things  done  are  not  onely  not  favored,  bbsauccmrir. 
 but  hated,   when  either  urged  without  caufe,   or  extended  beyond  their   reach:  "iers"comra- 
 If  therefore  at  any  time  it  come  to  pais ,   that  in  teaching  publiekly  or  private-  nam'oStuicc, 
 
 ty3 
 
%2<s  The  Fifth  "Bool^  of 
 
 '6 
 
 ly,  in  delivering  this  Bleffed  Sacrament  of  Regeneration,   fome  unfanftified  hand, 
 contrary  to  Chrifts  fuppofed  Ordinance,  do  intrude  it  felf  to  execute  that,  where- 
 unto  the  Laws  of  God  and  his-Church  have  deputed  others,  Which  of  thefe  two 
 opinions  feemeth  more  agreeable  with  Equity ,    ours  that  difallow  what  is   done 
 amifs,  yet  make  not  the  force  of  the  Word  and  Sacraments,  much  lefs  their  na- 
 ture and  very  fubflance  to  depend  on  the  Minifters  authority  and  calling,   or  elfe 
 a  r.c.  lib.  i.    a  theirs  which  defeat,  difannul,  and  annihilate  both,  in  refpeft  of  that  one  onely  per- 
 s^P-iVfttch,  fonal  deleft,  there  being  not  any  Law  of  God,  which  faith,  That  if  the  Minifter 
 Thai  a  man  '  be  incompetent ,  his  Word  fhall  be  no  Word,  his  Baptifm  no  Baptifm  •:  He  which 
 whTb  \?m     teacheth,  and  is  not  fenr,  lofeth  the  reward,  but  yet  retaineth  the  name  of  a  Teacher: 
 Jmklm.  io.  His  ufurped  actions  have  in  him  the  fame  nature  which  they  have  in  others,  although 
 15.  No  not     ,-key  yield  him  not  the  fame  comfort.     And  if  thefe  two  cafes  be  Peers,  the  cafe  of 
 f^eShe  C    Doftrine,   and  the  cafe  of  Baptifm  both  alike  ^    fith  no  defeft  in   their  vocation 
 words  of  the  t|jac  teach  the  Truth,  is  able  to  take  away  the  benefit  thereof  from  him  which  hear- 
 .Scr^,ure,ar,(l  eth     Wherefore  fhould  the  want  of  a  lawful  calling  in  them  that  Baptize,   make 
 ihemf  So  I    Baptifm  to  be  vain  i    b  They  grant,  that  the  Matter  and  the  Form  in  Sacraments 
 cannot  fee      are  t]ie  oncly  parts  of  Subftance ,    and  that  if  thefe  two  be  retained,    albeit  other 
 caTB^izc    things  beiides  be  ufed  which  are  inconvenient ,    the  Sacrament  notwithftanding  is 
 unlets  he  be   adminiftred ,  but  not  fincerely.    Why  perfift  they  not  in  this  opinion  i   when  by 
 
 fel"  'ai'h'u  h  tne*"e  *a'r  ^Peecnesj  tneY  ^ave  Put  us  mnoPe  °f  agreement  ?  Wherefore  fup  they  up 
 he  \lw  wa£. '  their  words  again ,  interlacing  fuch  frivolous  Interpretations  and  GlofTes  as  difgrace 
 rcr,  and  re-  their  Sentence  i  What  fhould  move  them ,  having  named  the  Matter  and  the 
 word'  which  Form  of  the  Sacrament ,  to  give  us  prefently  warning  ,  <=  that  they  mean  by  the 
 are  robe  re-  Form  of  theSacrament,  the  Inftitution  ^  which  Expoiition  darkneth  whatfoever  was 
 hharMinifh-  belore  plain?  For  whereas  in  common  underftanding,  that  Form,  which  added  to 
 cfCBap"iim7  the  Element ,  doth  make  a  Sacrament ,  and  is  of  the  outward  fubftance  thereof, 
 br.  c.iib.i.  Containeth  onely  the  words  of  "ufual  Application,  they  fet  it  down  (left  common 
 Fithe^the  Dictionaries  fhould  deceive  us),  that  the  Form  doth  fignifiein  their  Language,  the 
 Matter  of  the  Inftitution  -7  which  Inftitution  in  truth,  comprehendeth  both  Form  and  Matter.  Such 
 fhTFo'rm'o'f*  are  tne'1'  fumbling  fbifts  to  inclofe  the  Minifters  vocation  within  the  compafs  of  fome 
 it,  which  is  effential  part  of  the  Sacrament.  A  thing  that  can  never  ftand  with  found  and  fin- 
 the  infliction  cere  conftruftion.  For  what  if  the  d  Minifter  be  no  circumftance,  but  a  Subordinate 
 ve  onely  "ub!  efficient  caufe  in  the  work  of  Baptifm  ?  What  if  the  Minifters  Vocation  be  a  Matter 
 ftantiai  parts)  1  0f  perpetual  necefity ,  and  not  a  Ceremony  variable  as  times  and  occafions  require  ? 
 ZT  There"  What  if  his  calling  be  a  principal  part  of  the  Inftitution  of  Chrifl  ?  Doth  it  therefore 
 fhould  then  follow,  that  the  Minifters  authority  is  f  of  the  Subftance  of  the  Sacrament,  and  as  in- 
 havc  been  no  c^ent  into  the  nature  thereof,  as  the  Matter  and  the  Form  it  felf,  yea,  more  incident  i 
 anmln^fUe.!.  For  whereas  in  cafe  of  neceflity,  the  greateft  amongft  them profefleth  the  change  of 
 But  they  be-  the  Element  of  Water  lawful,  and  others  which  like  not  fo  well  this  opinion,  could 
 'and  vct'other  ^e  better  content ,  that  voluntarily  the  words  of  Chrifts  Inftitution  were  altered , 
 things  ufed"  and  Men  baptized  in  the  Name  of  Chrift,  without  either  mention  made  of  the. 
 wh.charenot  pather,  oroftheHoly  Ghoft  -7  neverthelefs,  in  denying  that  Baptifm  adminiftred  by 
 theSacrament  private  perfons  ought  to  be  reckoned  of  as  a  Sacrament,  they  both  agree.  It  may 
 is  miniftred,  therefore  pleafe  them  both  to  confider ,  That  Baptifm  is  an  Action  in  part  Moral, 
 «rciy°tfin  m  Part  Ecclefiaftical,  and  in  part  Myftical  :  Moral,  as  being  a  duty  which  men  per- 
 c r.c. lib. 3.  form  towards  God  ;  Ecclefiaftical,  in  that  it  belongeth  unto  Gods  Church  as  a 
 Kr'c'iib  2  pwblick  duty  :  Finally,  Myftical,  if  we  refpeft  what  God  doth  thereby  intend  to 
 pag.  1  xi. '  work.  The  greateft  Moral  perfection  of  Baptifm  confifteth  in  mens  devout  obedi- 
 c  r.  c.  lib.  3  ence  jo  the  Law  of  God ,  which  Law  requireth  both  the  outward  aft  or  thing  done, 
 Minifter  is  of"  ar>d  alfo  that  Religious  affeftion  which  God  doth  fo  much  regard,  that  without  it, 
 the  subftance  whatfoever  we  do,  is  hateful  in  his  fight ,  who  therefore  is  faid  to  refpeft  Adverbs, 
 ment^  con"    moi"e  then  Verbs,   becaufe  the  end  of  his  Law,  in  appointing  what  we  mall  do,  is 
 
 fidcring  that 
 
 it  is  a  principal  pjrt  of  Chrifts  Inftitution.  Rtzji,  Epift.  2.  Dtfir  aqua,  &  tamen  Baptifmus  alicujus  diff  rri  cumadificatione 
 non  pofTit  necdebeat,  cgoccrte  quovis  alio  liquore  non  minus  rite  quam  aqua  Baptifarim.  f  T.  Clib.3.  pag.  138.  Shewme 
 why  the  breach  of  the  Inftitution  in  the  Korm  fhould  make  the  Sacrament  unavailable,  and  not  the  breach  of  this  part  (which 
 concerneth  the  Minifter)  T.  C.  ibid;  Howfoever  fome  learned  and  godly  give  fome  liberty  in  the  change  of  the  Elements 
 cf  the  holy  Sacrament  j  yet  1  donotfee  how  that  canftand,  WfW.pag.  137.  I  would  rather  judge  him  baptized,  whois 
 baptized  into  the  Name  of  Chrift,  without  adding  the  Father  and  the  Holy  Ghofl,  when  the  Element  of  Water  is  added,  then 
 when  the  other  words  being  duly  kept,  fome  other  liquor  iiufed. 
 
 GHZ 
 
EccleJiaHical  Tolity,  xyj 
 
 our  own  Perfection  -,    which  Perfection  confifteth  chiefly  in  the  vertuous  difpofition 
 of  the  Minde,   and  approveth  it  felt  to  him,   not  by  doing,   but  by  doing  well. 
 Wherein  appeareth  alfo ,  the  difference  between  Humane  and"  Divine  Laws  5   the 
 one  of  which  two  are  content  with  Of  its  operatttm,  the  other  require  opt*  operant  is  > 
 the  one  do  but  claim  the  Deed,  the  other,  efpecially  the  Minde.    So  that;  accord- 
 ma  to  Laws,  which  principally  refpect  the  heart  of  Men,  Works  of  Religion  being 
 not  religioufly  performed,  cannot  Morally  be  perfect.     Baptifm  as  an  Ecclefiaftical 
 work,  is  for  the  manner  of  performance,  ordered  by  divers  Ecclefiaftical  Laws,  pro- 
 viding, That  as  the  Sacrament  it  felf,  is  a  gift  of  no  mean  worth  •,  fo  the  Miniftery 
 thereof,  might  inallcircumftances,  appear  to  be  a  Function  of  no  fmall  regard.     All 
 that  belongeth  to  the  Myftical  Perfection  of  Baptifm  outwardly  ,   is  the  Element , 
 the  Word,  and  the  ferious  Application  of  both,    unto  him  which  receiveth  both  -, 
 whereunto,  if  we  add  that  fecret  reference  which  this  action  hath  to  life  and  remilfion 
 of  fins,  by  vertue  of  Chrifts  own  compact  folemnly  made  with  his  Church,  to  ac- 
 complifh  fully  the  Sacrament  of  Baptifm ,   there  is  hot  any  thing  more  required. 
 Now  put  the  Queftion,  Whether  Baptifm,  Adminiftred  to  Infants.,  without  any  Spi- 
 ritual Calling,  be  unto  them  both  a  true  Sacrament,  and  an  effectual  inftrument  of 
 Grace  $  or  elfe  an  act  of  no  more  account,  then  "the  ordinary  Wafhings  are.     The  Turn 
 of  all  that  can  be  faid  to  defeat  fuch  Baptifm,  is,  That  thofe  things  which  have  no 
 Being,  can  work  nothing  •,  and  that  Baptifm,  without  the  power  of  Ordination,  is,  as 
 a  Judgment  without  fuffitient  Jurifdiction,  void,  fruftratea  and  of  no  effect.     But 
 to  this  we  anfwer ,  That  the  Fruit  of  Baptifm  dependeth  onely  upon  the  Covenant 
 which  God  hath  made :  That  God  by  Covenant  requireth  in  the  elder  fort ,  Faith  and 
 Baptifm  j   in  Children ,  the  Sacrament  of  Baptifm  alone,,  whereunto  he  hath  alio 
 ^iven  them  right  by  fpecial  priviledge  of  Birth  ,   within  the  bofom  of  the  holy 
 Church  :    That  Infants  therefore,  which  have  received  Baptifm  compleat,  as  touch- 
 ing the  Myftical  Perfection  thereof  ,   are  by  vertue  of  his  own  Covenant  and  Pro- 
 mife  cleanfed  from  all  fin-,  for  as  much  as  "'all  other  Laws,  concerning  that  which  in 
 Baptifm  is  either  Moral  or  Ecclefiaftical,  do  binde  the  Church  which  giveth  Baptifm, 
 and  not  the  Infant  which  receiveth  it  of  the  Church.    So  that  if  any  thing  be  there- 
 in amifs ,  the  harm  which  groweth  by  violation  of  holy  Ordinances ,  muft  altoge- 
 ther reft,  where  the  Bonds  of  fuch  Ordinances  hold.     For,  that  in  actions  of  this  na- 
 ture, it  fareth  not  as  in  Jurifdictions ,  may  fomewhat  appear  by  the  very  opinion 
 which  men  have  of  them.     The  nullity  of  that  which  a  Judge  doth  by  way  of  Autho- 
 rity without  Authority,  is  known  to  all  men,  and  agreed-upon  with  full  confent  of 
 the  whole  WTorld,  every  man  receiveth  it  ,as  a  general  Edict  of  Nature  ;    whereas 
 the  nullity  of  Baptifm ,  in  regard  of  the  like  defect ,  is  onely  a  few  mens  new  un- 
 grounded ,  and  as  yet  unapproved  imagination.     Which  difference  of  generality  in 
 mens  perfwafions  on  the  one  fide ,    and  their  paucity  whofe  conceit  leadeth  them 
 the  other  way,  hath  rifen  from  a  difference  eafie  to  obferve  in  the  things  themfelves. 
 The'  exercifeof  unauthorifed  Jurifdiction  is  a  grievance  unto  them  that  are  under  it, 
 whereas  they  that  without  Authority  prefume  to  Baptize,    offer  nothing  but  that 
 which  to  all  men  is  good  and  acceptable.     Sacraments  are  food,  and  the  Minifters 
 thereof,  as  Parents,  or  as  Nurfes  •,  at  whofe  hands  when  there  is  neceflity,  but  no  pof- 
 fibility  of  receiving  it ,   if  that  which  they  are  not  prefent  to  do  in  right  of  their 
 Office,  be  of  pity  and  compaifion  done  by  others ;  fhall  this  be  thought  to  turn  Ce~ 
 leftial  Bread  into  Gravel,  or  the  Medicine  of  Souls  into  Poyfon  <   Jurifdiction  is  a 
 yoke,  which  Law  hath  impofed  on  the  necks,  of  men  in  fuch  fort,  that  they  muft  en- .  *  F.><3u5Tvab 
 dure  it  for  the  good  of  others,  how  contrary  foever  it  be  to  their  own  particular  apr  trrms,«K>  no- 
 •  petites  and  inclinations :    Jurifdiction .  bridle.th. men  againft  tjheir  wills  5    that  which  b«c£""ii£ 
 a  Judge  doth, prevails  by  vertue  of  his  very  Power  ;  and  therefore,  not  without  great  de  hfiSo,(t'af 
 reafon,  except  the  Law  hath  given  him  Authority,  whatfoever  he  doth,  vaniiheth.  fj^™"?^ 
 Baptifm  on  the  other  fide,  being'  a  favor  which  it  pleafeth  Goi  tobeftow,  a  benefit  ub.viierd-' 
 of  Soul  to  us  that  receive  it,  and  a  Grace,  which  they  that  deliver,  are.  but  as  meer  m,I'as-DeHx- 
 Veffels,  either  appointed  by  others,  or  offered  of  their  own  accord  10  this  Service  5  "jSj'^i 
 of  which  two,  if  they  be  the  one,  it  is  but  their  own  honor,  their  own  offence  to  rienc  Aiithorej 
 be  the  other :  Can  itpoffibly  ftand  with*  Equity  and  Right,  That  thefaultinefsof  ?°bs^Jc£j' 
 their  preemption  in  giving  Baptifm,  fliould  be  able  to  prejudice  us,  who  by  taking  22  c.  de  p«en, 
 
 Baptifm 
 
238  The  Fifth  <Boo{of 
 
 Baptifm  have  no  way  offended  £     I  know  there  are  many  Sentences  found  in  the 
 Books  and  Writings  of  the  Ancient  Fathers ,  to  prove  boch  Ecclefiaftical  and  alfo 
 Moral  defects  in  the  Minifter  of  Baptifm ,   a  bar  to  the  Heavenly  benefit  thereof. 
 *%«/?.  Ep.ft.  wj1jcj1  Sentences  we  always  fo  underftand ,   as  Auguftine  underftood  in  a  cafe  of 
 like  nature,  the  words  of  St.  Cyprian.    When  Infants  baptized,  were,after  their  Parents 
 revolt,  carried  by  them  in  arms  to  the  Stews  of  Idols,  thofe  wretched  Creatures,  as 
 St.  Cyprian  thought,   were  not  onely  their  own  ruine,    but  their  Childrens  alfo: 
 Their  Children,  whom  this  their  Apoftafieprophaned,  did  lofe  what  chriftian  Baptifm 
 had  given  them  being  newly   horn.     They  loft  (faith  St.  Auguftine)  the  Grace  of  Bap- 
 tifm, if  we  confider  to  what  their  Parents  impiety  did  tend;   although  the  Mercy  of 
 God  preferved  them ,  and  will  alfo  in  that  dreadful  day  of  account  give  them  favor- 
 able audience,  pleading  in  their  own  behalf :    The  barm  of  other  mens  perfidioufnefi,  it 
 lay  not  in  us  to  avoid.    After  the  fame  manner,  whatfoever  we  read  written,  if  it 
 found  to  the  prejudice  of  Baptifm,   through  any  either  Moral  or  Ecclefiaftical  de- 
 fect therein ,  we  conftrue  it ,  as  Equity  and  Reafon  teacheth ,    with  reftraint  to  the 
 offender  onely  -7  which  doth,  as  far  as  concerneth  himfelf,  and  them  which  wittingly 
 concur  with  him,  make  the  Sacrament  of  Godfruitlefs.    St.  Auguftines  donbtfulnefs, 
 T  C'  hb6  *Au  Whether  Baptifm  by  a  Lay-  man  may  ftand ,  or  ought  to  be  readminiftred ,  mould 
 luftine  fund"  not  be  mentioned  by  them  which  prefume  to  define  peremptorily  of  that,  wherein 
 ethindoubr,   he  was  content  toprofefs  himfelf  unrefolved.     Albeit,  in  very  truth,  his  opinion  is 
 *mbhyera  L^!  plain  enough  5  but  the  manner  of  delivering  his  judgment  being  modeft,   they 
 man  be  avail,  makeof  avertue,  an  imbecillity,  and  impute  his  calmnefs  of  fpeech  to  an  irrefoluti- 
 com^ii"0'     on°fmincle'     His  Difputation  in  that  place,  is  againft  Parmenian,  which  held,  Thac 
 Farm,  lib!  2.  a  Bifhop,  or  a  Prieft,  if  they  fall  into  anyHerefie,  do  thereby  lofe  the  Power  which 
 c.  1  j.  where,  they  had  before  to  Baptize  ;   and  that  therefore  Baptifm  by  Hereticks,  is  meerly 
 hood  he  #«  void.    For  anfwer  whereof ,  he  firft  denieth ,   That  Herefie  can  more  deprive  men 
 cut  of  doubt,  of  power  to  Baptize  others,  then  it  is  of  force  to  take  from  them  their  own  Baptifm: 
 which*1"       And  in  the  fecond  place,  he  farther  addeth  5  That  if  Hereticks  did  lofe  the  power 
 minifired  br  which  before  was  given  them  by  Ordination,  and  did  therefore  unlawfully  ufurp  as 
 a  woman,     0ft  as  they  took  Up0n  them  to  give  the  Sacrament  of  Baptifm ,    it  followeth  not, 
 nefi° herein1*  That  Baptifm,  by  them  adminiftred  without  Authority,  is  no  Baptifm.     For  then, 
 double  tothat  what  fhould  we  think  of  Baptifm  by  Laymen,  to  whom  Authority  was  never  given  •* 
 waf  of  no'"'  1  doubt  (faith  St.  Auguftine)  whether  any  man  which  carrieth  avertuous  and  godly 
 tflefl.  minde ,  will  affirm ,    That  the  Baptifm  which  Laymen  do  in  cafe  of  neceffity  ad- 
 
 minifter,  mould  be  iterated,  For  to  do  it  unneceffarily,  is  to  execute  another  mans  of- 
 fice ;  necefity  urging,  to  do  it  is  then  either  no  fault  at  all  (much  lefs  fo  grievous  a  crime, 
 r.c.iib.  1.  that  it  fhould  deferve  to  be  termed  by  the  name  of  Sacriledge, )  or,  if  any,  a  very 
 slcriiVdVof'  pardonable  fault.  But  fuppofe  it  even  of  very  purpofe  ufurped  and  given  unto  any  man, 
 Private  Per-  by  every  man  that  liftetb;  yet  that  which  is  given,  cannot  pofibly  be  denied  to  have  been 
 fom,  women  giveKj  how  truly  foever  we  may  fay,  it  hath  not  been  given  lawfully.  Unlawful  Ufurfa- 
 Adminiftnng  tion,  a  penitent  Affection  mufl  redrefi.  if  not ,  the  thing  that  was  given,  frail  remain 
 the  holy  sa-  to  the  hurt  and  detriment  of  him,  which  unlawfully  either  adminiftred,  or  received  the 
 tifnT  °fEap "  famei  yet  f°>  that  in  this  reflect  it  ought  not  to  be  reputed,  as  if  it  had  not  at  all  been 
 given.  Whereby  we  may  plainly  perceive ,  that  St.  Auguftine  was  not  himfelf  un- 
 certain what  to  think,  but  doubtful,  Whether  any  well-minded  man,  in  the  whole 
 * r.c. lib.  3.  World,  could  think  otherwife  then  he  did.  Their  *  Argument  taken  from  a  ftoln 
 blithe3 seal*  Seal,  may  return  to  the  place  out  of  which  they  had  it,  f6r  it  helpeth  their  caufe 
 which  the  nothing.  That  which  men  give  or  grant  to  others,  mufl  appear  to  have  proceeded 
 Prince  h«h  0f  their  own  accord.  This  being  manifeft,  their  Gifts  and  Grants  are  thereby  made 
 Seai^hls t0  effectual,  both  to  bar  themfelves  from  revocation ,  and  to  aflecure  the  right  they 
 Grants  with,  have  given.  Wherein,  for  further  prevention  of  mifchiefs  that  otherwife  might 
 noinandfet  Srovv  by  tne  malice,  treachery,  and  fraud  of  men,  it  is  both  equal  and  meet,  that 
 to  by  him  the  ftrength  of  Mens  Deeds ,  and  the  Inftruments  which  declare  the  fame ,  fhould 
 that  huh  no  ftri&ly  depend  upon  divers  Solemnities,  whereof  there  cannot  be  the  like  reafon  in 
 there°groweth  things  that  pafs  between  God  and  us  -,  becaufe  fith  we  need  not  doubt ,  left  the 
 
 no  affurance 
 
 to  the  party  that  hath  it  /  So  if  it  were  polfible  to  be  the  Seal  of  God,  which  a  Woman  fhould  fetto,  yet  for  that,  fhc 
 hath  floln  it,  and  put  it  to  ;  not  onely  without,  but  contrary  to  the  Commandment  of  God  -,  I  fee  not  how  any  can  take 
 any  afTurance  by  reafon  thereof.  | 
 
 Tieafures 
 
EcclefiaWical  Tolity,  25.9 
 
 Treafures  of  his  Heavenly  Grace ,  Ihould,  without  his  confent ,  be  paft  by  forged 
 conveyances;  nor  left  he  fhould  deny  at  any  time  his  own  acts,  and  leek  to  revoke 
 what  hath  been  confented  unto  before  :   As  there  is  no  fuch  fear  of  danger  through 
 deceit  and  falfhood  in  this  cafe  ,   fo  neither  hath  the  circumftance  of  mens  pei  fons 
 that  weight  in  Baptifm  -,    which  for  good  and  juft  confiderations  in  the  cuftody  of 
 Seals  of  Office ,  it  ought  to  have.     The  Grace  of  Baptifm  cometh  by  Donation 
 from  God  alone  :    That  God  hath  committed  the  Miniftery  of  Baptifm  unto  fpecial 
 men-,  it  is  for  orders  fake  in  his  Church,  and  not  to  the  end,  that  their  Authority 
 might  give  being,  or  add  force  to  the  Sacrament  it  felf.     That  Infants  have  right 
 to  the  Sacrament  in  Baptifm,   we  all  acknowledge.     Charge  them  we  cannot,  as 
 guilful  and  wrongful  poflefiors  or  that ,  wheieunto  they  have  right  by  the  manifeft 
 will  of  the  Donor ,  and  are  not  parties  unto  any  defect  or  diforder  in  the  manner  of 
 receiving  the  fame.    And  if  any  fuch  diforder  be,    we  have  fufficiently  before  de- 
 clared, That  delictum  cum  c&pte  femper  ambulat,  mens  own  faults  are  their  own  harms. 
 Wherefore,  to  countervail  this  and  the  like  mifchofenrefemblances,  with  that  which 
 more  truly  and  plainly  agreeth-,  the  Ordinance  of  God,   concerning  their  Vocation 
 that  minffter  Baptifm,  wherein  the  Myftery  of  our  Regeneration  is  wrought,  hath 
 thereunto  the  fame  Analogy,  which  Laws  of  Wedlock  have  to  our  fii  ft  Nativity  and 
 Birth :    So  that  if  Nature  do  effect  procreation  ,  notwithstanding  the  wicked  viola- 
 tion and  breach  even  of  Natures  Law,  made  that  the  entrance  of  all  mankinde  into 
 this  prefent  World  might  be  without  blemifh  •,  may  we  not  juftly  prefurae,  that  Grace   . 
 doth  accomplifh  the  other ,  although  there  be  faultinefs  in  them  that  tranfgrefs  the 
 Order  which  our  Lord  Jefus  Chrift  rmh  eftablifhed  in  his  Church  i  Some  Light  may 
 be  borrowed  from  Circumr  j^on,  for  Explication  of  what  is  true  in  this  queftion  of 
 Baptifm.     Seeing  then,  that  even  they  which  condemn  Zipporah  the  Wife  of  Mofes, 
 for  taking  »f on  ner  to  Circumcife  her  fon,  a  thing  neceflary  at  that  time  for  her  to  do,  ^  ^  lit 24 
 and  p.ci'think  very  hard  to  reprove  in  her,  confidering  how  Mofes,  becaufe  himfelf  pig."  144.  \i 
 had  not  done  it  fooner,  was  therefore  ftricken  by  the  hand  of  God,  neither  could  in  fay,  tnat  t,e 
 that  extremity  perform  the  Office  •    whereupon,  for  the  ftay  of  Gods  indignation,  "fn SSf 
 there  was  no  choice,  but  the  action  muft  needs  fall  into  her  hands  5  whofe  fact  therein,  doth  appear 
 whether,  we  interpret,  as  fome  have  done,  that  being  a  Midianite,  and  as  yet  not  ["^"did'Tc 
 fo  throughly  acquainted  with  the  Jewim  Rites,  it  much  difcontented  her,  to  fee  her  before  h«r 
 felf,  through  her  Husbands  oversight ,  in  a  Matter  of  his  own  Religion,  brought  unto  Husband  m- 
 thefe  perplexities  and  ftraights  5  that  either  fhe  muft  now  endure  him  perifhing  be-  {f  pVophet  *  f  * 
 fore  her  eyes,  or  elfe  wound  the  flefh  of  her  own  Childe  ;  which  fhe  could  not  do,  the  Lord,  to 
 but  with  fome  indignation  {hewed ,  in  that  fhe  fumingly,  both  threw  down  the  fore-  o*^JhcL 
 skin  at  his  feet,  and  upbraided  him  with  the  cruelty  of  his  Religion:  Or,  if  we  better  cumcifion  c\A 
 like  to  follow  their  more  judicious  Expofition,  which  are  not  inclinable  to  think,  that  appertain- 
 Mofes  was  matched  like  Socrates  ,  nor  that  Circumcifion  could  now  in  Eleazar,  be  (fa'did'cot  0ff 
 ilrange  unto  her,  having  had  Gerfomher  elder  fon  before  circumcifed  ;  nor  that  any  the  Fcrc-.kin 
 occanon  of  choler  could  rife  from  a  fpectacle  of  fuch  mifery,  as  doth  a  naturally  move  of  ,he,1^!!!^ 
 
 _  „.  .  ,__      ,  *,  ,  -■'.'.  .    J   .r.  ,     not  of  mmrte 
 
 Companion,  and  not  Wrath  5    nor  that  Zipporah  was  10  impious ,  as  in  the  viiible  t0  obey  the 
 prefence  of  Gods  deferved  Anger,  to  ftorm  at  the  Ordinance  and  Law  of  God  5  nor  Command- 
 that  the  words  of  the  Hiftory  it  felf,  can  inforce any  fuch  affection-,  but  doonely de-  ^fonhe  $&' 
 clare  how  after  the  act  performed,  me  touched  the  feet  of  Mofes,  faying,  b  Sponfus  tit  vationof  the 
 mihi  es  fanguinum ,  Thou  art  unto  me  an  Husband  of  Blood  5  which  might  be  very  well ,  ^^ier  mli 
 theonedone,  and  the  other  fpoken,  even  out  of  the  flowing  abundance  of  commife-  iy,totheend, 
 ration  and  love,  to  iignifie,  with  hands  laid  under  his  feet ,    That  her  tender  affection  that  her  hus- 
 towardshim,  hadcaufedher  thus  to  forget  Woman-hood,  to  lay  all  Motherly  aftecti-  be^af^'fand 
 
 have  relcafc  : 
 which  minde 
 appeareth  in  her  ,  both  by  her  words,  and  by  carting  away  in  anger,-the  Fore  skin  which  (lie  had  cutoff.  Andif  itbe  faid, 
 That  the  event  declared,  hat  the  act  pleafed  God,  becaufe,  that  Mofes  forthwith  waxed  better,  and  was  recovered  of  his 
 ficknei's.  I  hare  fhewed  before,  That  if  w.  mca:u  e  things  by  the  event,  we /ball  oftentimes  jufiifie  the  wicked,  and  take  the 
 ■  Righteoufnefs  of  the  Righteous  from  thro,  a  Mala  paflis  non  irafcimur,  fed  compatimur,  Boet  de  Confol.  b  Where 
 theufual  Tranflation  hath,  Exod.^.ie,.  Sh<«urwav  Av  Foreskin  of  her  fon,  andcaft  it  at  hisfcer,  and  faid,  Thou  art  indeed 
 a  bloody  Husband  unto  mc.  So  he  departed  f  1. in  iim.  Then  fhe  faid,  O  bloody  Husband,  becaufe  of  the  Circumcifion.  The 
 words  as  they  lie  in  the  original,  ar~  rather  thus  to  be  interpreted  :  And  fhe  cut  off  the  Fore-skin  of  her  fon.  which  being 
 done,  fhe  touched  his  Fret,  (J the  Feet  of  Mofes)  and  faid,  Thou  arc  to  me  an  Husband  of  Blood  (in  rhe  plural  number,  there- 
 by fignifying  Effufion  of  Blood).  And  the  Lord  withdrew  from  him  ac  the  very  time ,  wh^n  fhe  fad  ,  A  Husband  of  Blood, 
 in  regard  of  Circumcifion, 
 
 1 
 
 Mm  on 
 
t^o  The  Fifth  <Book<of 
 
 on  afide,  and  to  redeem  her  Husband  out  of  the  hands  of  Death,  with  efTufionof 
 Blood  :     The  iequel  thereof,  take  it  which  way  you  will,  is  a  plain  Argument,  That 
 God  was  fatisfied  with  that  fhe  did,  as  may  appear  by  his  own  Teftimony,  declaring, 
 How  there  followed  in  theperfon  of  Mofes,  prefent  releafeof  his  grievous  punifhmenc 
 upon  her  fpeedy  difchargeof  that  duty,  which  by  him  negle&ed,  had  offended  God  f 
 Pfai.  106. 30.    even,  as  after  execution  of  Juftice  by  the  hands  of  Phineas,  the  Plague  was  immediate- 
 ly taken  away,  which  former  impun  ty  of  fin  had  caufed  :    In  which  fo  manifeft  and. 
 plain  cafes,  not  to  make  that  a  reafonof  the  event,  which  God  himfelf  hath  fet  down 
 asareafon,  were  falfly  to  accufe  whom  he  doth  juftifie,  and  without  any  caufe  to  tra- 
 duce what  we  mould  allow  •,   yet  feeing,  they  which  will  have' it  a  breach  of  the 
 Law  of  God,  for  her  to  circumcife  hi-thatneceflity,  are  not  able  to  deny  ,    but  Cir- 
 cumcifion  being  in  that  very  manner  performed,  was  to  the  innocent  Childe  which 
 received  it,  true  Circumcifion ;  why  mould  that  defect,  whereby  Circumcifion  was  fo 
 little  vveakned,  be  to  Baptifm  a  deadly  wound  '.     Thefe  Premifes  therefore  remaining, 
 as  hitherto  they  have  been  laid,  becaufe  theCommrindm^ntof  our  Saviour  Chrift, 
 t.c.  lib.  5.    vvhich  committeth  joyntly  to  PublickMinifters,  both  Decline  and  B;.pciim,  doth 
 fifg'.hejoneiy  nomore,  by  linking  them  together,  import,  That  the  Nature  of  the  Sacrament  de- 
 arc  bid  \r.n  in  pendeth  on  the  Minifters  Authority  and  Power  to  Preach  the  Word,  then  the  force 
 '0°  dnwa™  an<^  veitue°f  tne  Word  doth  on  Licence  to  give  the  Sacrament  $    and  considering, 
 the  >acra-      that  the  Wo  k  of  External  Miniftery  in  Baptifm,  is  onely  a  pre-eminence  of  honor, 
 menrs,  which  which  they  that  take  to  themfelves,  and  are  not  thereunto  called  as  ^w  was,  do 
 "nidid%l°  hut  themfelves  in  their  own  perfons ,    by  means  of  fuch  ufurpation ,   mcu-  the  juft 
 word,  and     blame  of  difobedience  to  the  Law  of  God  ,   farther  alfo,  in  as  much  as  it  ftand- 
 
 lick witMm  etil  wth  no  realon>  That  Errors  §tounded  on  a wron§  imprecation  of  other  S  ens 
 haveondy'  Deeds,  fh  ulJ  make  fruftrate  whatfoever  is  mifconceived  5  urvJ  that  Baptifm  by 
 this  charge  of  Women,  Should  ceafe  to  be  Baptifm,  as  oft  as  any  Man  will  thereby  gutter  That 
 MdSig'  Children  which  die  Lnbr.pt. zed  are  damned  -,  which  opinion,  if  the  Aft  of  jL?tifm 
 thar  theAd-  adminiftied  in  fuch  manner,  didinforce,  it  might  be fufficient caufe  of  diiliking  the 
 ^f'bSiT^thefc  fame,  but  none  of  defeating  or  making  it  altogether  void:  Laftof  all,  whereas  gene- 
 arc  fo  linked  ral  and  full  confent  of  the  godly-learned  in  all  ages,  doth  make  for  Validity  of 
 thfdee?]thft'BaPtimi  '  yea>  z^eit  admm  friec*  m  private,  and  even  by  Women  ;  which  kin'de 
 licence™  do  •  of  Baptifm,  in  cafe  of  neceiTity,  divers  Retained  Churches  do  both  allow  and  de- 
 one,  is  admi-  fend  5  fome  others  which  do  not  defend,  tolerate  •,  few,  in  comparifon,  and  they 
 l\h°r  t °asthof  without  any  juft  caufe ,  dd'  utterly  difannul  and  annihilate  :  Surely ,  howfoever 
 the  comrary  through  defect  on  either  fide ,  the  Sacrament  may  be  without  Fruit ,  as  well  in 
 to"!  Ic-enre  *°me  ca^es  t0  mm  wmcn  receiveth,  as  to  him  which  giveth  it-,  yet  no  difability  of 
 cencewrhe'  either  part  canfo  far  make  it  fruftrate  and  without  eflf.cl,  as  to  deprive  it  of  the  very 
 ocher;  con.  Nature  of  true  Baptifm,,  having  all  things  elfe  which  the  Ordinance  of  Chrift  re- 
 thac'wminl-  quireth.  Whereupon  we  may  confequently  infer ,  That  the  Adminiftiation  of  this 
 fler  the  Sacra-  Sacrament  by  private  perfons ,  be  it  lawful  or  unlawful ,  appeareth  not  as  yet  to  be 
 £*  «   meerly  void. 
 
 Church  , 
 
 which  none  can  take  unro  him,  but  he  which  is  called  unroit,  as  was  Aaron :  And  further,  for  as  much  as  the  Baptifing 
 by  private  ptri'ons  ,  and  by  Women  eipecially  ,  confam-rh  thedangeious  Error  of  the  Condetnnarion  of  young  Childr  n, 
 whic'i  die  withour  Baptifm:  Laft  f  f  alt,  feeing  wc  hi»e  thr  content  of  the  godly  learned  of  all  times  agaii.ftthe  Baptilm  by 
 Wonen,  and  of  the  K  e  formed  Chuch  sn,w,  agaii.ft  rh  Baptifm  by  private  men  ;  we  cnclnde  rhac  the  Adminiftrauoii 
 of  this  Sacrament  by  private  perfons,  and  efpecialiy  by  Women  ;  is  meerly  both  unlawful  and  void. 
 
 ^TT tr"  ^'  AM  that  are  of  the  Race  of  Chrift,  the  Scripture  nameth  them,  children 
 
 tifm  touching  ofthePromife,  which  God  hath  made.     The  Promifeof  Eternal  Life,  is  the  Seed  of 
 
 Faith,  and     the  Church  of  God.     And  becaufe  there  is  no  attainment  of  life,  but  through  the 
 
 o^a'ch'dffian  onety  begotten  Son  of  God,  nor  by  him  otherwife  then  being  fuch  as  the  Creed 
 
 life.  Apoftolick  defcribeth ;  it  followeth,  That  the  Articles  thereof,  are  Principles  necef- 
 
 fary  for  all  men  to  fubferibe  unto,    whom  by  Baptifm  the  Church  receiveth  into 
 
 Chrifts  School.     All  V'oints  of  Chriftian  Doctrine  are  either  demonftrable  Con- 
 
 clufions,  or  demonftnitive  Principles.    Conclusions  have  ftrong  and  invincible  Proofs, 
 
 as  well  in  the  School  of  Jefus  Chrift,  as  elfwhere.     And  Principles  be  Grounds, 
 
 which  require  no  Proof  in  any  kinde  of  Science,  becaufe  it  fufficeth,  if  either  their 
 
 certainty  be  evident  in  it  fell,  or  evident  by  the  light  of  fome  higher  knowledge;  and 
 
 in 
 
Ecclefiasiical  Tolity*  z^.i 
 
 in  it  felt,  fuch,  as  no  mans  knowledge  is  ever  able  to  overthrow.     Now  the  princi- 
 ples whereupon  we  do  build  our  fouls,  have  their  evidence  where  they  had  their  o:i- 
 oinal  5   and  as  received  from  thence ,   we  adore  them ,   we  hold  them  in  reverend 
 admiration ,  we  neither  argue  nor  difpute  about  them  ,    we  give  unto  them  that 
 alTent  which  the  Oracles  of  God  require.     We  are  not  therefore  afhamed  of  the 
 Gofpel  of  our  Lord  Jefus  Chrift,   becaufe  mifcreants  in  fcorn  have  upbraided  us, 
 That  the  higheft  point  of  our  Wifdom,  is  Belief.     That  which  is  true,  and  neither  '.portai*  ma- 
 can  be  difcerned  by  Senfe,  nor  concluded  by  meer  Natural  Principles,  muft  have  !^l"nr\«.   > 
 Principles  of  revealed  Truth  whereupon  to  bnild  it  felf,  and  an  habit  of  Faith  in  us,  Tfavwt*^ 
 wherewith  Principles  of  that  kinde  are  apprehended.         The  Myfteries  of  our  Re-  f^'e?-  ® 
 li<non  are  above  the  reach  of  our  Underftanding,    above  difcourfe  of  Mans  Reafon,  om  f'.romr. 
 above  all  that  any  Creature  can  comprehend.     Therefore  the  firft  thing  required  of  Juii*. 
 him,   which  ftandeth  for  admiflion  into  Chrifts  Family,  is  Belief.     Which  Belief  t^f ."fy. 
 confifteth  not  fo  much  in  knowledge,  as  in  acknowledgment  of  all  things  thatHea-  ,^^1  xn. 
 venly  Wifdom  revealeth  ;   the  Affection  of  Faith  is  above  her  reach ,  her  Love  to  «*,  tf?&<  ™ 
 God-ward  above  the  comprehenfion  which  fhe  hath  of  God.     And  becaufe  onely  M^Espof! 
 for  Believers  all  things  may  be  done ,   He  which  is  Goodnefs  k  felf ,  loveth  them  Fii 
 above  all.     Deferve  we  then  the  love  of  God  ,    becaufe  we  believe  in  the  Son  of 
 God  i     What  more  oppofite  then  Faith  and  Pride  i     When  God  had  created  all 
 things ,  he  looked  upon  them ,    and  loved  them ,  becaufe  they  were  all  as  himfelf 
 had  made  them.     So  the  true  Reafon  wherefore  Chrift  doth  love  Believers ,  is, 
 Becaufe  their  belief  is  the  gift  of  God  ,    a  gift  then  which  flefh  and  blood  in  this  **«*■  '*■  JT 
 World  cannot  poflibly  receive  a  greater.     And  as  to  love  them,  of  whom  we  re-  J°  n  *• I2, 
 ceive  good  things,  is  Duty,   becaufe  they  fatisfie  our  defires  in  that  which  elfe we 
 fhould  want-,  fo  to  love  them  on  whom  we  beftow,  is  Nature,  becaufe  in  them  we 
 behold  the  effe&s  of  our  own  vertue.    Seeing  therefore  no  Religion  enjoyeth  Sa- 
 craments ,   the  figns  of  Gods  love ,    unlefs  it  have  alfo  that  Faith  whereupon  the 
 Sacraments  are  built  ,    could  there  be  any  thing  more  convenient  then  that  our 
 firft  admittance  to  the  A&ual  Receit  of  his  Grace  in  the  Sacrament  of  Baptifm ,  s^ritus  San. 
 ihould  be  confecrated  with  Profeffion  of  Belief  -,  which  is  to  the  Kingdom  of  God  eju$  TempiT 
 as  a  Key,  the  want  whereof  excludeth  Infidels,  both  from  that  and  from  all  other  noncfficimr, 
 faving  Grace :    We  finde  by  experience ,  that  although  Faith  be  an  Intellectual  tqe™dnJnnS« 
 Habit  of  the  Minde ,    and  have  her  Seat  in  the  Underftanding  -,  yet  an  evil  Moral  veram  Fidem. 
 Difpofition,  obftinately  wedded  to  the  love  of  darknefs,  dampeth  the  very  Light  ?%Vf!-  Adv- 
 of  Heavenly  Illumination,  and  permit teth  not  the  Minde  to  fee  what  doth  fhine  be-  4.     r  cap" 
 fore  it.     Men  are  lovers  of  pleafure,   more  then  lovers  of  God.     Their  aiTent  to 
 his  faving  Truth ,   is  many  times  with-held  from  it ,    not  that  the  Truth  is  too 
 weak  to  perfwade,  but  becaufe  the  ftream  of  corrupt  affection  carrieth  them  a  clean 
 contrary  way.    That  the  Minde  therefore  may  abide  in  the  Light  of  Faith,  there 
 muft  abide  in  the  Will  as  conftant  a  refolution  to  have  no  fellowfhip  at  all  with 
 the  vanities  and  works  of  darknefs.     Two  Covenants  there  are  which  Chriftian 
 men    (faith  ifidor  )  do  make  in  Baptifm,    the  one  concerning  relinquifhment  of  W- d(e °ffic- 
 Satan,  the  other  touching  Obedience  to  the  Faith  of  Chrift.     In  like  fort  St.  cap. 2 4. '  •  ' 
 Ambrose,  He  which  is  baptized,  forfaketh  the  Intellectual  Pharaoh,  the  Prince  of  this  Ambrof.  Hex- 
 World,  faying,  Ahrenuncio  •,  Thee,  O  Satan,  and  thy  Angels^  thy  works  and  thy  man-  cap1^'1* 
 dates ,  I  for  Jake  utterly.     TertuHian  having  fpeech  of  wicked  fpirits  :    Thefe  (faith  Tcr'tui.  de 
 he  J  are  the  Angels  whith  rve  in  Baptifm  renounce.     The  Declaration  of a  ^uflin  the  sPyclSac-    , 
 Martyr  concerning  Baptifm ,    fheweth  how  fuch  as  the  Church  in  thofe  days  did  ^,>JOT'  -f^l,. 
 baptize ,   nude  profeffion  of  Chriftian  Belief,   and  undertook  to  live  accordingly.  <%yw  «**»3?j 
 ,   Neither  do  I  think  it  a  matter  eafie  for  any  man  to  prove s   that  ever  Baptifm  did  T"^  JJV^* 
 ufe  to  be  adminiftred  without  Interrogatories  of  thefe  two  kindes.     Whereunto  «***  ^  My~ 
 h  St.  Peter  (ask  may  be  thought,)  alluding,   hath  faid,   That  the  Baptifm  which  ^'V'?*  ^ 
 faveth  us ,  is  not  ( as  Legal  Purifications  were)  a  cleanfing  of  the  flefh  from  out-  vl^uT^y- 
 ward  impurity,   but  iinyii'mpg. ,   as  Interrogative  tryal  of  a  good  ctnfcience  towards  v»»jt  «-xc-" 
 God.  *S.  **  $»*■ 
 
 <^^.  if*  0*2 
 jwii^MW  ilvd.yi.vmv?),   Jufiin,  Apot     iiPet-321. 
 
 M  m  a  *4,  Now 
 
2+2  The  Fifib<Boo{of 
 
 interrogate-  64.    Now  the  fault  which  they  finde  with  us  concerning  Interrogatories,  is,  our 
 
 propofed  moving  of  thefe  Queftions  unto  Infants  which  cannot  anfwer  them,  and  the  anfwer- 
 
 riti 
 
 ,in-o  infants   .     Qf  ^m  ^    otners  ns  jn  fife  names.     The  Anabaptift  hath  many  pretences  to 
 Lnd ffiJScd  fcorli  at  the  Baptifm  of  Children  :    Firft,  Becaufe  the  Scriptures,  he  faith,  do  no 
 as  in  their      wnere  o[ve  Commandment  to  Baptize  Infants :   Secondly,    For  that,  as  there  is  no 
 GoTfithers.    Commandment,  fo  neither  any  manifeft  example,  mewing  it  to  have  been  done  either 
 They  profane  by  chrift,  or  his  Apoftles  :    Thirdly,  In  as  much  as  the  Word  Preached,  and  the 
 hly  ?*PfooJ-  Sacraments,    muft  go  together  $  they  which  are  not  capable  of  the  one,  are  no  fie 
 Sfhlyf' for  thai  receivers  of  the  other  :    Laft  of  all ,  fith  the  Order  of  Baptifm  continued  from  the 
 they  ask  Que-  gr^.  beginnin* ,  hath  in  it  thofe  things  which  are  unfit  to  be  applied  unto  Sucking 
 ?«°fam  which   Children^   icVolloweth  in  their  conceit ,    That  the  Baptifm  of  fuch  is  no  Baptifm, 
 cannot  an-     but  ^\am  mockery.     They  with  whom  we  contend,   are  no  enemies  to  the  Baptifm 
 fp«k  umo    of  Infants  ;    it  is  not  their  defire ,    that  the  Church  mould  hazard  fo  many  Souls, 
 them,  as  was  by  letting  them  run  on  till  they  come  to  ripenefs  of  under/landing,  that  fo  they  may 
 wont  to  be     ^e  converted,  and  then  baptized ,  as  Infidels  heretofore  have  been  ;  they  bear  not 
 tj'andTn    towards  God'  fo  unthankful  mindes ,    as  not  to  acknowledge  it  even  amongft  the 
 v .  fu'ch  as  be-  greateft  or"  his  endlefs  mercies  ,  That  by  making  us  his  own  pofleflion  fo  foon , 
 I'mwTcT'or '  many  advantages  which  Satan  otherwife  might  take  are  prevented ,    and  (  which 
 themfeives,    fhould  be  efteemed  a  part  of  no  fmall  happinefs)   the  firft  thing  whereof  we  have 
 "nd;w"e      occafion  to  take  notice,  is3   How  much  hath  been  done  already  to  our  great  good, 
 whichVbnt  though  altogether  without  our  knowledge:    The  Baptifm  of  Infants,  they.efteem  as 
 aipotkety  of  an  Ordinance  which  Chrift  hath  inftituted,  eveninfpecial  love  and  favor  to  his  own 
 theJcforeda-    people  :    They  deny  not  the  practice  thereof  accordingly  to  have  been  kept ,   as 
 gairift  the  holy  derived  from  the  hands,   and  continued  from  the  days  of  the  Apoftles  themielves 
 Scr^urcs'Ad  unto  this  prefent  ;    onely  it  pleafeth  them  not,  That  to  Infants  there  ifiouid  be  In- 
 raonition  to"  terrogatories  propofed  in  Baptifm.     This  they  condemn  asfoolim,  toyifk,  tind  pro- 
 the  Paiiia-     fane  mockery  :  But  are  they  able  to  mew,  that  ever  the  Church  of  Chrift  had  any 
 S'delend-   Publick  Form  of  Baptifm  without  Interrogatories ;   or,  that  the  Church  did  ever  life 
 cdinr.  c.  lib.  at  trie  Solemn  Baptifm  of  Infants,  to  omit  thofe  Queftions  as  needlels  m  this  cafe? 
 *  JCf  Epift     *  Poniface,  a  Bifhop  in  St.  Auguftines  time,  knowing.  That  the  Church  did  Univer- 
 fally  ufe  this  Cuftom  of  Baptifing  Infants  with  Interrogatories,  was  defirous  to  learn 
 from  St.  Augufline,  the  true  caufe  and  reafon  thereof.     if  (faith  he)  ifhouldfet  before 
 the 
 
 Yr 
 
 thefe  .. 
 
 ask,  What  good  or  evil  fuch  an  Infant  thinketh  ?   Thine  anfwer  hereunto  nw(t  needs  be 
 
 again  with  the  like  uncertainty,     if  thou  neither  can  (I  promtfe  for  the  time  to  come,  nor 
 
 for  the  prefent  pronounce  any  thing  in  this  cafe  \  How  is  it,  that  when  fuch  are  brought 
 
 unto  Baptifm,  their  Parents  there  undertake  what  the  childe  full  afterwards  do?  Tea, 
 
 they  are  not  doubtful  to  fay,  It  doth  that  which  is  impofible  to  be  done  by  Infants.    At 
 
 the  leaft  there  is  no  man  precifely  Me  to  affirm  it  done.     Vottchfafc  me  hereunto  fomt 
 
 fhort  anfwer,  fuch  as  not  onely  may  pref  me  with  the  bare  authority  of  Cufiom,  but  alfo 
 
 infkritSt  me  in  the  caufe  thereof .    Touching  which  difficulty,  whether  it  may  truly  be 
 
 faid  for  Infants,  at  the  time  of  their  Baptifm,  That  they  do  believe  5  the  effect  of  Sr. 
 
 credere  Auguftines  anfwfcr  is,   Yea  •   but  with  this  diftinction ,    a  prefent  Actual  habit  of ^ 
 
 refpondctur,   fajth  there  is  not  in  them;  there  is  delivered  unto  them  that  Sacrament,  a  part  of 
 
 lisvoamr^"  the  due  celebration  whereof  confiding  in  anfwering  to  the  Articles  of  Faith,  becaufe 
 
 non  remipVa   the  habit  of  Faith ,  which  afterwards  doth  come  with  years,  is  but  a  farther  build- 
 
 SVS  inS  UP  °f  tne  fame  edifice  ?  the  M  foundation  whereof  wets  laid  by  the  Sacrament  of 
 
 u.rei  s'acrV  Baptifm.    For  that  which  there  we  profefled  without  any  underftanding ,  when  we 
 
 mentum  per-  artenvards  come  to  acknowledge,   do  we  any  thing  elfe,  but  onely  bring  untonpe- 
 
 cpiendo.  ami.  nef^  the  v£iy  Seed  that  was  fown  before  ?    We  ar£  then  Believers?  becaufe  then  we 
 
 begin  to  be  that  which  procefs  of  time  doth  make  perfect.  And  till  we  come  to 
 Actual  Belief,  the  very  Sacrament  of  Faith  is  a  fhield  as  ftrong  as  after  this  the  Faith 
 of  the  Sacrament  againft  all  contrary  Infernal  Powers.  Which,  whofoever  doth 
 think  impoflible,  is  undoubtedly  farther  off  from  Chriftian  Belief,  though  he  be. 
 Baptized  ,  then  are  thefe  Innocents,  which  at  their  Baptifm,  albeit  they  have  no  con- 
 it  or  cogitation  of  Faith,  are  notwithftanding  pure,  and  free  from  all  oppofite  cogi- 
 tations T, 
 
Icclejiaffical  Tolity*  24,3 
 
 rations,  whereas  the  other  is  not  free.     It  therefore  without  any  fear  orfcruple,  we 
 may  account  them,  and  term  them  Believers  onely  for  their  outward  profenions  fake, 
 which  inwardly  are  farther  from  Faith  then  Infants ,  Why  not  Infants  much  more 
 at  the  time  of  their  folemn  Initiation  by  Baptifm ,  the  Sacrament  of  Faith,  where- 
 unto  they  not  onely  conceive  nothing  oppofite,   but  have  alfo  that  *  Grace  given  * ^J.™  J 
 them,  which  is  the  firft  andmoft  effectual  caufe  out  of  which  our  belief  groweth  ?  quemadrao-  ' 
 In  fum,  the  whole  Church  is  a  multitude  of" Believers,  all  honored  with  that  title,  <ji:mquonin- 
 even  Hypocrites  for  their  Profefllons  fake ,   as  well  as  Saints ,  becaufe  of  their  in-  cojjofceff 
 ward  fincere  perfwafion,  and  Infants  as  being  in  the  fjrfl  degree  of  their  ghoflly  morion  um  ueumfic 
 towards  the  actual  habit  of n  Faith ;  the  firft  fort  are  faithful  in  the  eye  of  the  World  •  jj  'asb.k"oru  m 
 the  fecond  faithful  in  the  fight  of  God  -,  the  la  ft  in  the  ready  dired  way  to  become  mridam  cog-" 
 both,  if  all  things  after  be  fuitable  to  thefe  their  prefent  beginnings.     This  (faith  nofcauinm, 
 St.  Auguftine  )    would  not  happily  content  fttcb  perfons,  as  are  uncap&ble  or  unquiet ;  jj^nlm  adC 
 hut  to  them  which  having  knowledge,    are  not  troublesome,  it  may  fit f fee.     Wherein  I  remplum  Dei 
 have  not  for  eafe  ofmyfelf  objected  againfi  you  that  cuftom  onely,  then  which,  nothing  J^JJJJjJJjifci" 
 is  more  frm%  but  of  a  cuftom  mo  ft  proftabley  I  have  done  that  little  which  I  could,  to  Dtum,  nonfi. 
 yieldyou areafonable  caufe.     Were  St.  Auguftine  now  living,  there  are  which  would  c«  Deum  gio- 
 tell  him  for  his  better  inftru&ion  ,   that  to  fay  b  of  a  childe,  It  is  ele<3,  and  to  fay  KjJSJJin 
 it    doth  believe,  are  all  one  >  for  which  caufe,  fithnoman  is  able  precifely  to  affirm  Deiperdiwnc 
 the  one  of  any  Infant  in  particular,  it  followeth,   that  precifely  and  abfolutely  we  g^'jjjjj" 
 ought  not  to  fay  the  other.     Which  precife  and  abfolute  terms,  are  needlefs  in  this  menrochrifti 
 cafe.     We  fpeak  of  Infants,  as  the  rule  of  piety  alloweth  both  to  fpeak  and  think,  w^eiteraii 
 They  that  can  take  to  themfelves,  in  ordinary  talk,  a  charitable  kinde  of  liberty  to  guS^.0 
 name  men  of  their  own  fort ,  Gods  dear  children  (notwithftanding  the  large  reign  of  cemr.ondum 
 of  Hypocrifie)  fhould  not  methinks  be  fo  ftricl  and  rigorous  againft  the  Church  for  l^f^l^' 
 prefuming  as  it  doth,  of  a  Chriftian  Innocent.     For  when  we  know  how  Chrift  in  UHdeqnem 
 general  hath  faid,  That  of  fuch  is  the  Kingdom  of  Heaven,  which  Kingdom  is  the  p°™frunr  i  \\ 
 Inheritance  of  Gods  Elecl:  5    and  do  withal  behold,  how  his  providence  hath  called  bere'iitlpotu- 
 them  unto  the  firft  beginnings  of  Eternal  Life ,  and  prefented  them  at  the  Well-  erum  habere 
 fpring  of  New-birth ,  wherein  original  fin  is  purged  5  befides  which  fin,  there  is  no  „n^u^, 
 hinderance  of  their  Salvation  known  to  us,  as  themfelves  will  grant ;  hard  it  were,  Epift  57. 
 that  having  fo  many  fair  inducements  whereupon  to  ground,    we  fhould  not  be  T.c.Hb.  r. 
 thought  to  utter,  at  theleaft,  a  truth  as  probable  and  allowable  in  terming  any  fuch  cwMroi 
 particular  Infant  an  ele&  Babe,    as  in  prefuming  c  the  like  of  ethers,  whofe  fafety  could  have 
 neverthelefs  we  are  not  abfolutely  able  to  warrant.     If  any  troubled  with  thefe  fcru-  fhey  thatpre- 
 ples,  be  onely  for  Inftructions  fake,  defirous  to  know  yet  fome  farther  reafon,   why  fcnt  the  chifae 
 Interrogatories  fhould  be  miniftred  to  Infants  in  Baptifm ,  and  be  anfwered  unto  by  cannoc  pre- 
 others ,  as  in  their  names ;  they  may  confider ,  that  Baptifm  implieth  a  Covenant  whether  that 
 or  League  between  God  and  Man,  wherein  as  God  doth  beftow  prefently  remiflion  particular 
 of  fins  and  the  Holy  Ghoft ,   binding  alfo  himfelf  to  add  in  procefs  of  time,  what  p1^6  ^"^Q . 
 Grace  foever  fhall  be  farther  neceflary  for  the  attainment  of  Everlafting  Life  5    fo  we  arc  to 
 every  Baptized  Soul  receiving  the  fame  Grace  at  the  hands  of  God,  tieth  likewife  th^  ch«'- 
 it  felf  for  ever  to  the  obfervation  of  his  Law,   no  lefs  then  the  Jews  (1  by  Circum-  "opeVil  one 
 cifion  bound  themfelves  to  the  Law  of  Mofes.     The  Law  of  Chrift  requiring  there-  °f  the 
 fore  Faith  and  newnefs  of  life  in  all  men,  by  vertue  of  the  Covenant  which  they  make  £hcua',chb*  ^ 
 in  Baptifm ,  Is  it  toyifb,  that  the  Church  in  Baptifm  exa&eth  at  every  mans  hands  more  pieciie. 
 an  exprefs  Profeffion  of  Faith ,   and  an  irrevocable  promife  of  obedience  by  way  of  !y,?'-f'  S.hat:. 
 c  folemn  ftipulation  c*  That  Infants  may  contracl  and  covenant  with  God,  l  the  Law  then  it  may  be 
 is  plain.    Neither  is  the  reafon  of  the  Law  obfeure :  For  fith  it  tendeth,  we  cannot  &H*  precifely 
 fufTiciently  exprefs  how  much,  to  their  own  good,  and  doth  no  way  hurt  or  endanger  ^ff^ ,. 
 them  to  begin  the  race  of  their  lives  herewith  5  they  are,  as  equity  requireth,  ad-  dGti.  5-3'. 
 mitted  hereunto,    and  in  favor  of  their  tender  years,    fuch  formal  complements  of  eScbpu^_ioeI* 
 ftipulation,  as  being  requifite  ,   are  impoffible  by  themfelves  in  their  own  perfons  conception 
 to  be  performed ,   leave  is  given,  that  they  may  g  fufficiently  difcharge  by  others,  bus  is  iui  in- 
 
 turum  fafturnmve  fe  quod  interrogans  eft  refponder,  Lib.  5.  Seel.  1.  ff  de  Oblig.  &  Act.  In  hac  re  olim  talia  verba  rrad;ta 
 fuerunt.  Spondes  ?  Spondco.  Promitcis?  Promitro.  Fideprominis  ?  Fide  promicto.  Fide  jubes  ?  Fidejubeo.  Dabis  ?  Dabo. 
 Facies.'  Faciam.  Inftir.  de  verb,  oblig.  lib.  3.  tit.  15.  /Gen. 17. 14.  1  Accommodat  illis  mater  Ecclefia  a  lorum  pedes  lit 
 veniant,  aliorutn  cor  utcredant,  aliorum  linguam  utfateantur,  ut  quoniam  quod  xgrifunt  alio  peccante  prxcravantur,  fie 
 «um  fani  fiint  alio  ptoeisconfitente  falventur.  Aug.  Serm.  10.  dc  Verb.  Apcft. 
 
 Albein 
 
2^4  The  Fifth  <Boo{  of 
 
 Albeit  therefore,  neither  deaf,  nor  dumb  men,  neither  furious perfons,  nor  children 
 can  receive  any  civil  ftipulation  •,   yet  this  kinde  of  ghoftly  ftipulation  they  may 
 through  his  indulgence,   who  refpecling  the  Angular  benefit   thereof,   accepteth 
 Children  brought  unto  him  for  that  end,    entreth  into  Articles  of  Covenant  with 
 them,  and  in  tender  commiferation ,  granteth  that  other  Mens  Profeflions  and  Pro- 
 mifes  in  Baptifm  made  for  them,  fhall  avail  no  lefs ,    then  if  they  had  been  them- 
 felves  able  to  have  made  their  own.     None  more  fit  to  undertake  this  office  in  their 
 behalf,  then  fuch  as  prefent  them  unto  Baptifm.    A  wrong  conceit,  that  none  may 
 receive  the  Sacrament  of  Baptifm,  but  they  whofe  Parents,  at  theleaft  the  one  of 
 them,   are  by  the  foundnefs  of  their  Religion,  and  by  their  vertuous  demeanor, 
 r.c.  lib.  i.     known  to  be  Men  of  God  ,  hath  caufed  fome  to  repel  Children  whofoever  bring 
 Fg  172        them,  if  their  Parents  be  mif-perfwaded  in  Religion,    or  for  other  mif-deferts  ex-' 
 communicated  •,    fome  likewife  for  that  caufe  to  withhold  Baptifm  ,  unlefs  the  Fa- 
 ther, albeit  no  fuch  exception  can  juftly  be  taken  againft  him ,  do  notwithstanding 
 mal<e  Profeflion  of  his  Faith,  and  avouch  the  childe  to  be  his  own.    .  Thus  whereas 
 God  hath  appointed  them  Minifters  of  holy  things,  they  make  themfelves  Inquisitors 
 of  mens  perfons,  a  great  deal  farther  then  need  is.     They  mould  confider,  th.it  God 
 hath  oi  damed  Baptifm  in  favor  of  mankinde.     To  reftrain  favors  is  an  odious  thing  h  to 
 enlarge  them,  acceptable  both  to  God  and  Man:    Whereas  therefore  the  Civil  Law 
 gave  divers  Immunities  to  them  which  were  Fathers  of  three  children,  and  had  them 
 living  ;    thofe  Immunities  they  held,  although  their  children  were  all  dead,  if  war  had 
 confumed  them,  becaufe  it  feemed  in  that  cafe  not  againft  reafon,  to  repute  them  by 
 Hi  enim  qui   acourteous  conftru&ion  of  Law  as  live  men,  in  that  the  honor  of  their  Service  done 
 pro  Rep.  cc-   t0  the  Commonwealth  would  remain  always.     Can  it  hurt  us,  in  exhibiting  the 
 ^rpeTiHim"    Graces  which  God  doth  beftow  on  men ;  or  can  it  prejudice  his  glory,  if  the  felt-fame 
 per  gioruni     equity  guide  and  direct  our  hands  i   When  God  made  his  Covenant  with  fuch  as  had 
 v.vcre  inteiii-  j(?raf}am  t0  their  Father,  was  onely  Abrahams  immediate  iflue,  or  onely  his  lineal 
 fiit"'iib.'  7.  lit.  pofterity  according  to  the  flefh,  included  in  that  Covenant  i    Were  not  Profelytes 
 15.  fed  1.       as  well  as  Jews,  always  taken  for  the  Sons  of  Abraham  ?  Yea,  becaufethe  very  Heads 
 of  Families  are  Fathers  in  fome  fort,  as  touching  providence  and  care  for  themeaneft 
 that  belong  unto  them  5  the  fervants  which  Abraham  had  bought  with  money,  were 
 as  capable  of  Circumcifion,  being  newly  born,  as  any  natural  childe  that  Abraham 
 himfelf  begat.     Be  it  then ,  that  Baptifm  belongeth  to  none,  but  fuch  as  either  be- 
 lieve prefently,  or  elfe  being  Infants,  are  the  children  of  Believing  Parents  5    in  cafe 
 the  Church  do  bring  children  to  the  holy  Font,  whofe  Natural  Parents  are  either  un- 
 known, or  known  to  be  fuch  as  the  Church  accurfeth,  butyetforgettethnot  in  that 
 offetuntur      feverity,  totakecompaffion  upon  their  Off-fpring,  (for  it  is  the  Church  which  doth 
 quippe  parvu-  offer  them  to  Baptifm  by  the  Miniftry  of  Prefenters)  were  it  not  againft  both  equity 
 endlmfpinra-  anc*  duty  t0  rem*"e  tne  Mother  of  Believers  her  felf,  and  not  to  take  her  in  this  cafe 
 akmgraium    for  a  Faithful  Parent  <  It  is  not  the  vertue  of  our  Fathers,  nor  the  Faith  of  any  other 
 non  tamat>  ,  tnat  can  give  us  the  true  holinefs  which  we  have  by  vertue  of  our  New  Birth.     Yen 
 gtS(}aqnturUma-  even  through  the  common  Faith  and  Spirit  of  Gods  Church  (a  thing  "which  no  qua- 
 nibusquamvis  ijtv  of  Parents  can  prejudice)  I  fay,  through  the  Faith  of  the  Church  of  God,under- 
 i&ffhoniS&  t  taking  the  motherly  care  of  our  fouls,  fo  far  forth  we  may  be,  and  are  in  our  Infancy 
 deles  fiiir,  qui  fan&ified,  as  to  be  thereby  made  fufficiently  capable  of  Baptifm,  and  to  be  interefled 
 ab  univ  r;a     jn  t^e  ^[tes  0f  0urNew  Birth  for  their  Pieties  fake  that  offer  us  thereunto.    It  cometh 
 ftorumitque  fometime  to  pafi  (faith  St.  Augufine)   that  the  children  of  Bond-Jlaves  are  brought  to 
 fiddium.  Aug.  baptifm  by  their  Lord;   fometime  the  Parents  being  dead,  the  Friends  alive  undertake 
 'A&Orj2**     that  of  fee;  fometime  Strangers  or  Firgins  confecrated  unto  God,  which  neither  have,  nor 
 #*  JH  <&      can  have  children  of  their  own,  take  up  Infants  in  the  open  fireets*  and  fo  offer  them  unto 
 Va-rns/MT©-  baptifm,  whom  the  cruelty  of  unnatural  Parents  cafiethout,   andleaveth  to  the  adventure 
 JSjTVssIkii  of  uncertain  Pity.     As  therefore  he  which  did  the  part  of  a  Neighbor,  was  a  Neigh- 
 'ds  se^es^    bor  to  that  wounded  Man  whom  the  Parable  of  theGofpel  defcribeth-,  fo  they  are 
 tllL-i'v*  •  ^zthtxs,,  although  Strangers,  that  bring  Infants  to  him  which  maketh  them  the  Sons 
 Z\  Juftin       of  God.     In  the  phrafe  of  fome  kinde  of  men,  they  ufe  to  be  termed  Witneffes,  as  if 
 Refp.  ad  or-    they  came  but  to  fee  and  teftifie  what  is  done.     It  favoreth  more  of  Piety  to  give  them 
 their  old  accuftomed  name  of  Fathers  and  Mothers  in  God ,  whereby  they  are  well 
 put  in  minde  what  affection  they  ought  to  bear  towards  tho£  Innocents^   for  whofe 
 
 religious 
 
EccleJiaUkal  polity.  24.5 
 
 religious  education,  the  Church  accepteth  them  as  pledges.     This  therefore  is  their 
 own  duty  :   But  becaufe  theanfwer  which  they  make  to  the  ufual  demands  of  ftipula- 
 tion  propofed  in  Baptifm.;  is  not  their  own  -,   the  Church  doth  btft  to  receive  it  of 
 them,  in  that  form  which  beft  lheweth  whofe  the  acl:  is.     That  which  a  Guardian 
 dotb  in  the  name  of  his  Guard  or  Pupil,   ftandeth  by  natural  equity  forcible  for  his 
 benefit,  though  it  be  done  without  his  knowledge.     And  fhall  we  judge  it  a  thing 
 unreafonable,  or  in  any  refped  unfit,    That  Infants  by  words  which  others  utter, 
 fhould,  though  unwittingly ,  yet  truly  and  forcibly,  binde  themfelves  to  that  where- 
 by their  eftate  is  fo  afiuredly  bettered  ?    Herewith  Ne florins  *  the  Heretick  was  <*  SiAnian/ 
 charged ,    as  having  fain  from  his  firft  ProfeiTion ,   and  broken  the  promife  which  UaJ^u* 
 he  made  to  God  in  the  Arms  of  others.     Gf  fuch  as  profaned  themfelves,  being  tr-rettcl,**?* 
 Chriftians,  with  irreligious  delight  in  the  Enfigns  of  Idolatry,  Heathenifh  Spectacles,  "on^tuoipfiu, 
 Shows,  and  Stage-plays ,     *>  Tertullian  to  ftrike  them  the  more  deep ,  claimeth  the  cu™  °°*  j 
 Promife  which  they  made  in  Baptifm.    .Why  were  they  dumb,   being  thus  chal-  convincwrem 
 lenged  i   Wherefore  ffood  they  not  up  to  anfwer  in-  their  own  defence,  that  fuch  SoSaSSnT &U 
 Profeflions  and  Promifes  made  in  their  names,  were  frivolous  •,   that  all  which  others  facroruman- 
 undertook  for  them,  was  but  mockery  and  profanation  {     That  which  no  Heretick,  ^.irate- 
 no  wicked  liver,  no  impious  defpifer  of  God,  no  mifcreant  or  malefactor,  which  had  ^]]c  a"ud  \™ 
 himfelf  been  Baptized,  was  ever  fo  defperate  as  to  difgorge  in  contempt  of  fo  fruitfully  a?«rrm ,  quid 
 received  Cuftoms,  is  now  their  voice  that  reftore,  as  they  fay,  The  ancient  Purity  of  JS5S4»? 
 
 Religion.  nomie  obfccro 
 
 illud,  in  co  tc 
 Baptifatum,  in  eo  te  renatum  effe  ?  Et  vere,  in  ncgotio  quamvis  improbo  non  importuna  defenfio,  &  qn?  non  a'ifurde  raufam 
 erroris  diceres,  fi  pertinaciam  non  fociarcs  errori.  Nunc  autcm  cum  in  Carholica  urbe  natu=,  Catholica  Fide  lnftitutus, 
 Otholico  Baptifmate  rcgeneratus  fis,  nunquid  agere  tecum  quafi  cum  Arriana  aut  Sabclliano  poffim?  Quod  urinam  fuiftis. 
 Minus  dolerem  in  malis  editum  quamde  bonis  lapfum,  minus  Fidem  nonhabitam  quam  amifTjm.  N  n  ■ 'quum  autcm,  He- 
 retice,  non  iniquum  aut  grave  aliqui-1  poftulo.  Hoc  fac  in  Gatholica  Fide  editus  quod  fueras  pro  perverfi.aic  lafturus.  CaJJi* 
 fid.  de  Incirn.  lib.5.  cap.  5.    b  Tertnl.  lib.  de  Speftac. 
 
 6$.  In  Baptifm  many  things  of  very  ancient  continuance  are  now  quite  and  clean  of  the  Crofs 
 aboliihed  5  for  that  the  Vertue  and  Grace  of  this  Sacrament  had  been  therewith  over-  ln  Baptifm. 
 fhadowed,  as  fruit  with  too  great  abundance  of  leaves.  Notwithstanding  to  them,  which 
 think  that  always  imperfed  Reformation  ,  that  doth  but  (hear  and  not  flea-,  our  retain- 
 ing certain  of  thofe  former  Rites,  especially  the  dangerous  Sign  of  the  Crofs,  hath 
 feemed  almoft  an  unpardonable  ove:  fight.    The  Croft  (they  fay)  fit h  it  is  but  ameer 
 invention  of  Man ,  fhould  not,  therefore  at  all  have  been  added  to  the  Sacrament  of  bap- 
 tifm.    To  Sign  Childrens  Foreheads  with  a  CroJ? ,    in  token  that  hereafter  they  fhall 
 not  be  afhamed  to  make  Prof  eft  ion  of  the  Faith  of  Chrifl ,  is  to  bring  into  the  Church  a 
 new  Word,  whereas  there  ought  to  be  no  DocJor  heard  in  the  church  but  our  Saviour  Chrift. 
 Thatreafon  which  moved  the  Fathers  to  ufe,  fhould  move  m  not  to  ufe  the  Sign  of  the  CroJ?. 
 They  lived  with  Heathens  which  had  the  Crofi  ofchrifi  in  contempt,  we  with  fuch  as  adore 
 the  Crofs  $    and  therefore  we  ought  to  abandon  it,  even  as,  in  like  confideration,  Ezekias 
 did  of  old  the  Brazen  Serpent,     Thefe  are  the  caufes  of  difpleafure  conceived  againffc 
 the  Crofs  5  a  Ceremony,  the  ufe  whereof  hath  been  profitable,  although  we  obferve 
 it  not  as  the  Ordinance  of  God,  but  of  Man.     For  (faith  Tertullian)  if  of  this  and  Tend,  de  Co. 
 the  UkeCufloms,  thou  Jhouldfl  require  fome  Commandment  to  be  Jhewed  thee  out  of  Scrip-  "•  Ma- 
 tures, there  is  none  found.    What  reafon  there  is  to  juftifie  Tradition,  Ufe,  or  Cuffom 
 in  this  behalf,  either  thoumaifl  of  thy  felf  perceive,  or  elfe  learn  of  fome  other  that  doth. 
 Left  therefore  the  name  of  Tradition  fhould  be  offenfive  to  any,  confi  Jering  how  far  by 
 fome  it  hath  been,  and  is  abufed,  wemeanby  c  Traditions,  or  Ordinances  made  in  the  c  Traditionej 
 prime  of  Chriftian  Religion,  eftabliihed  with  that  Authority  which  Chrift  hath  left  Tl^lf 
 to  his  Church  for  matters  indifferent  -7   and  in  that  confideration  requeue  to  be  ob-  fyidanr,  cum 
 ferved,  till  like  authority  feejuft  and  reafonable  caufe  to  alter  them.     So  that  Tra-  doftrina  fcri- 
 ditions  Ecclefiaftical  are  not  rudely  and  in  grofs  to  be  fhaken  off,  becaufe  the  Invert-  deberedid- 
 tors  of  them  were  men.    Such  as  fay,  They  allow  no  A  invention  of  Men  to  beining-  mus.  Quod  ad 
 led  with  the  Outward  Adminiftration  of  Sacraments ;  and  under  that  pretence,  con-  c|^*'"c^  '£ 
 
 tinet ,  orHirii 
 fc  ardificationis  Ecclefiarum  in  his  Temper  habenda  ratio  eft ;  inutiles  autcm  &  noxias,  nempe  ineptas  &  fuperftitiofas  Patromj 
 fuis  nlinquamus.  Goulart,  GenevenJ.  Annot.  in  Epift.  Cypr*74.  d  7".  C.I.I-  p.171.  They  fhould  not  have  been  10  bold  as  t» 
 have  brought  it  into  the  holy  Sacrament  of  Baptiira;  and  lb  mingle  the  Ceremonies  and  Inventions  of  Men  with  the  S.cra- 
 Incnts  and  Inftitutions  of  Gad. 
 
 demn 
 
%^6  The  Fifth  eBoo{  of 
 
 demn  our  ufing  the  Sign  of  theCrofs,  have  belike  fome  fpecial  Difpenfation  them- 
 
 felves  to  violate  their  own  Rules.     For  neither  can  they  indeed  decently,  nor  do  they 
 
 ever  Baptize  any  without  manifeft  breach  of  this  their  profound  Axiom,  That  Mens 
 
 Inventions  fhould  not  be  mingled  with  Sacraments  and  Injlitutions  of  God.     They  feem 
 
 t  c  lib  t     to  ^e  very  well  in  Biptifm ,  the  Cuftorn  of  God-fathers ,   because  fo  generally  the 
 
 pig.  170.   "    Churches  have  received  it.     Which  Cuftom,  being  of  God  no  more  inftituted  then 
 
 the  other  (howfoever  they  pretend  the  other  hurtful,  and  this  profitable  )  it  follow- 
 
 eth,    That  even  in  their  own  opinion,  if  theirwords  do  fhew  their  mindes,  there  is 
 
 no  necefllty  offtripping  Sacraments  out  ofallfuch  attire  of  Ceremonies,  as  Mans 
 
 wifdom  hath  at  any  time  cloathed  them  withal  5    and  confequently  ,  That  either 
 
 they  muft  reform  their  fpeech  as  over-general ,   or  elfe  condemn  their  own  practice 
 
 as  unlawful.     Ceremonies  have  more  in  weight  then  in  fight ;  they  work  by  com- 
 
 monnefs  of  ufe  much,  although  in  the  feveral  acts  of- their  ufage,  w'e  fcarcely  dii- 
 
 cern  my  good  they  do.     And  becaufe  the  ufe  which  they  have  for  the  moft  pa% 
 
 is  not  perfectly  undei flood ,  Superftition  is  apt  to  impute  unto  them  rgreater  veitue 
 
 then  indeed  they  -have.    For  prevention  whereof,   when  we  ufe  this  Ceremony  we 
 
 always  plainly  exprefs  the  end  whereunto  it  ferveth,   namely,   For  a  Sign  or  R e- 
 
 membrance  to  put  us  in  minde  of  ourduxy.     But  by  .this  mean,  they  fay,  we  mase 
 
 r  c.  lib.  i.  it  a  8reat  deal  vvor^e.     F°r  why?   Seeing  God  hath  no  where  commanded  to  draw 
 
 pag.170.  The  two  lines  in  token  of  the  duty  which  we  ow  to  Chrift,  our  practice  with  this  Ex- 
 
 profitable  fig  pOfiti0n  publifheth  a  new  Gofpel,  and  caufe  th- another  Word  to  have  place  in  the 
 
 lheCCro"*P    Church  of  Chrift,   where  no  voice  ought  to  be  heard  but  -his.     By  which  food 
 
 makcth  the     reafon  the  Authors  of  thofe  grave  admonitions*  to  the  Parliament  are  well-holp-_jn 
 
 ■dea'iVof fc"   up,  which  held ,  That  fitting  at  Communions,  betokeneth  refl  and  full  accompltflwient 
 
 andbringeth  of  Legal  Ceremonies  in  our  Saviour  Chrifl.    For  although  it  be  the  Word  of  God, 
 
 wwdino  h   ^at  ^nc^  Ceremonies  are  expired  5    yet  feeing  it  is  not  the  Word  of  God,   that 
 
 chmch  T   e  men  to  fignifie  fo  much  mould  fit  at  the  Table  of  our  Lord  5  thefe  have  their  doom 
 
 whereas  there  as  we]j  as  others,    Guilty  of  a  new  devifed  Gofpel  in  the  church  of  Chrifl.     Which 
 
 n"  Doftor*    ftrange  imagination  is  begotten  of  a  fpecial  diflike  they  have  to  hear,   that  Cere- 
 
 h:ard  in  the    monies  now  in  ufe,  fhould  be  thought  fignificant  5    whereas,  in  truth,  fuch  as  are 
 
 church,  but    n0t  fignificant  murt  needs  be  vain.     Ceremonies  deftitute  of  fignification,   are  no 
 
 Saviour  thrift,  better  then  the  idle  geftures  of  men,   whofe  broken  wits  are  not  Mailers  of  what 
 
 For  a  1  hough  tney  j0<     Forif  we  look  but  into  Secular  and  Civil  Complements,  what  other caufe 
 
 of  God^hac  can  there  pofiibly  be  given  why  to  omit  them,  where  of  courfe  they  are  looked  for; 
 
 we niouidn -t  for  where  they  are  not  fo  due?    to  ufe  them,  bringeth  mens  fecret  intents  often- 
 
 th/c'o"Cof0f  t'mes  "uo  §reflt  Jeal°u^e  :   I  would  know,  I  fay,  What  reafonweare  able  to  yield, 
 
 chrin,  yet  is  why  things  fo  light  in  their  own  nature  fhould  weigh  in  the  opinions  of  nun  fo  much, 
 
 irivtr/fr  h  ^*av'n&  onely  in  regard  of  that  which  they  ufe  to  fignifie  or  betoken?  Doth  notour 
 
 thK*efli  uid  Lord  Jefus  Chrift  *  himfelf  impute  the  omiffion  of  fome  courteous  Ceremonies  , 
 
 be  kept  in  re-  even  in  domeftical  entertainment,  to  a  colder  degree  of  loving  affection,  and  take 
 
 ofetha"nbv     the  contrary  in  better  part,  not  fo  much  refpecting  what  was  lefs  done,  as  what  was 
 
 two  iin«  y     fignified  lefs  by  the  one,  then  by  the  other  i     For,  to  that  very  end,  he :  eferreth  in  part 
 
 drawn  acrofs  th0fe  gracious  Expoftulations,  Simon,  fee fl thou  this  Woman  ?  fince  I cntrcd  into  thine 
 
 other  in  the    houfe,  thou  gave ft  me  no  water  for  my  feet $   but fix  hath  wafhed my  feet  with  tears,  and 
 
 cliiides  Fore-  wiped  them  with  the  hairs  of  her  head  :    Thou  givefl  me  710  kifs,  but  this  Woman  fince 
 
 *Luk.  7. 4      the  time  I  came  in,  hath  not  ceajed  to  kifs  my  feet :  Mine,  head  with  oyl,  thou  didfi  not 
 
 anoint,  but  this  Woman  hath  anointed  my  feet  with  oynment.     Wherefore  as  the  ufual 
 
 dumb  Ceremonies  of  common  life  are  in  requtft  or  difLke,  according  to  that  they 
 
 import'-,  even  fo  Religion,  having  likewifeher  filent  Rites,  the  chiefeft  rule  whereby 
 
 to  judge  of  their  quality,  is  that  which  they  mean  or  betoken.     For  if  they  fignifie 
 
 good  things  (as  fomewhat  they  muft  of  necefllty  fignifie,' becaufe  it  is  of  their  very 
 
 nature  tobefigns  of  intimation,  prefenting  both  themfelves  unto  outward  fenfe,  and 
 
 befides  themfelves  fome  other  thing,  to  the  underftanding  of  beholders)  unlefs  they 
 
 be  either  greatly  mifchofen  to  fignifie  the  fame,  or  elfe  applied  where  that  which 
 
 they  fignifie,  agreeth  not,  there  is  no  caufe  of  exception  agrunft  them,  as  againft 
 
 evil  and  unlawful  Ceremonies,  much  lefs  of  excepting  againft  them  onely,  in  that 
 
 they  are  not  without  fenfe.    And  if  every  Religious  Ceremony  which  hath  beenin- 
 
 •    vented  of  men,  to  fignifie  any  thing  that  God  himfelf  alloweth,  were  the  .publication 
 
 of 
 
EcclefiaStical  'Polity,  i^-j 
 
 of -another  Gofpel  in  the  Church  of  Chrift;  feeing  that  no  Chriftian  Church  in 
 the  W^rld,  '.is,  or  can  be,  without  continual  u.c  oi  fome  Ceremonies  which  men 
 h'ave  inftituted,  and  that  to  fignifie  good  things  (unlefs  they  be  vain  and  frivolous 
 Ceremonies  Ok  would .follow,  That  the  World  hath  no  Chriftian  Church  which  doth 
 not  daily  proclaim  new  Gofpels  •,  a  fequel,  the  manifeft  abfurdity  whereof  argui th  the 
 rawnefsot  that  Suppofal,  out  of  which  it  groweth.  Now  the  a  c.ufe  why  Ana-  **' c'  J,b- V 
 quity  did  the  more,  in  actions  of  common  life,  honor  the  Ceremony  of  theCrofs,  n  ,  w  an 
 
 be,  tor  that  they  lived  with  Infidels.     But  that  which  they  did  in  the  -Sacrament  of  ,hi,t  'yve 
 Baptifm ,  was,  for  the  fell-fame  good  of  Believers  which  is  thereby  inti  n  Jed  ftilJ      The.  rc" )  n'^f0" 
 Cro.s  is  for  us  an  admonition  no  leis  neceffary  then  lor  them,  to  glory  in  tn§  That 
 
 vice  of  Jefus  Chrift,    and  not  to  hang  down  our  heads  as  men  alhamed  thereof ,    ;;!-  ;;. 
 
 ct  to 
 
 though  it  procure  us  reproach  and  obloquy  at  the  hands  of  this  wretched  World,  chrftiansin 
 Shame,  is  a  kinde  of  fear  to  incur  difgrace  and  ignominy.     Now  whereas  fome  things  [  -  ,n 
 
 are  wo:  thy  of  reproach  ,    fome   things  ignominious  onely  through  a  falfe  opinion  Viut'tiK 
 which  men  have  conceived  of  them  •,  Nature  that  generally  feareth  opprobrious  i\- 
 prehenfion,  muft  by  Realbn  and  Religion,  he  b  taught  what  it  mould  be  alhamed  o  'gc^' 
 
 ■:.i\d  what  not.     But  be  we  never  lb  well  inftru&eJ  what  our  duty  is  in  this  behalf,  nponaCr  . 
 without  fome  prefent  admonition  at  the  very  inftant  of  praclife ,  what  we  know  is 
 many  times  not  called  to  mince,    till  that  be  done  whereupon ^our  juft  comufion  to'reft".fie,°hat 
 enfueth.     To  lupply  the  abfence  of  fuch,  as  that  way  might  do  us  good,  when  they  they  wore  n  c 
 fee  us  in  danger  of  Aiding  -,    there  are  c  judicious  and  wife  men  which  think,  we  may  therefore  of 
 greatiy  relieve  our  felves  by.  a  bare  imagined  pretence  of  fome,    whofe  Authoiity  the  Son  of 
 we  fear,  and  would  be  loath  to  offender"  indeed  they  were  prefent  with  us.     Wit-  °°^  ^nrheof 
 neffes  at  hand,  are  a  bridle  unto  many  offences.     Let  the  minde  have  always  fome  the  sign  of 
 whom  it  feareth,  fome  whofe  Authority  may  keep  even  fecret  thoughts  under  aw.  thehcfofs\ 
 Take  Cato,  or,  if  he  be  too  harlh  and  rugged,  chufe  fome  other  of  a  fofter  mettal,  fui„7fs  and" 
 whofe  gravity  of  life  and  ipeech  thou  loveft,  his  minde  and  countenance  carry  with  good  minde 
 thee,  fet  him  always  befoie  thine  eyes,  either  as  a  watch,  or  as  a  pattern.     That  mongftchcia 
 which  is  crooked,  we  cannot  (heighten  but  by  fome  fuch  level.     If  men  of  fogood  anoperiPro. 
 experience  and  infight  in  die  maims  of  our  weak  fleili,   have  thought  thefe  fan-  |rli; ""  of  ... 
 cied  remembrances  available  to  awaken  fhamefaftnefs ,    that  fo  the  boldnefs  of  fin  eo<  although" 
 may  be  ftaid  ere  it  look  abroad  5    furely,   the  Wifdomof  the  Church  of -Chrift,  it  '"•  to  be 
 which  hath  to  that  ufe,  converted  the  Ceremony  of  the  Grafs  in  Baptifm  ,    it  is-  ye™^« 
 no  Chriftian  mans  part  to  defpife-,    efpecially  feeing  that  by  this  mean,  where  Na-  means-fo.  For 
 ture  doth  earneftiy  import -aid,    Religion  yieldeth  her  that  ready  affiftance,    then  ^  ™'8hc 
 which  there  can  be  no  help  more  forcible,  ferving  onely  to  relieve  memory,  and  have  kept  ir, 
 to  bring  to  our  cogitation  3    that  which  mould  moft  make  afhamed  -of  fin.     The  and  with) 
 minde  while  we  are  in  this  prefent  life  <? ,    whether  it  contemplate,  meditate,  de-  ^"rds  ufe  of 
 liberate,    or  howfoever  exercife  it  felf,  worketh  nothing  without  continual  recourfe  And 
 
 unto  imagination,    the  onely  Store-houfe  of  wit,   and  peculiar  Chair  of  memory.  £|  "  yJSin 
 On  this  Anvile  it  ceafeth  not  day  and  night  to  ftrike,    by  means  whereof,  as  the  upon  no  good 
 Pulfe'declareth  how  the  heart  doth  work,   fo  the  very  e  thoughts  and  cogitations  ground,  fo 
 of  roans  minde  ,   be  they  good  or  bad,   do  no  where  fooner  bewray  them  felves,  a  mark  ofC  his 
 then  through  the  creveffes  of  that  Wall  wherewith  Nature  hath  compaffed  the  curie  ol  it, 
 Cells  and  Clofets  of  Fancy.     In  the  Forehead  nothing  more  plain  to  be  feen,  then  *tnn,-irniJebre',y 
 the  tear  of  contumely  and  difgrace.     For  which  caufe,  the  Scripture  (as  with  great  p  rceived  to 
 
 c  .me out  of 
 t'ie  Forge   of 
 Mens  Brain,  in  that  it  began  forthwith,  while  it  was  yet  in  the  Swadling  Clour;,  to  be  fiipi-rftirioufly  a'oufed.     TheChrifti3ns 
 had  luch  a  Superltiii   n  in  it,  that  they  would   do  not) .  i  t  g  without  Crdii   g  :    Die .  it  it  were  granted,    that  upon  this 
 i.d  ra  ion   wh  rh  I   hsve  hefrre  mentioned,  the  ancient  Chriftians  did  well  ;  vet  it  followed!  not,  that  we  fliould  fo 
 do.     K<  r  we  live  not  am  ngfl  tlio  ■  Nu-.- 5   which  do  caft  us  in  the  teeth,  or  reproach  us  with  theCrofs  of  Chrifr. 
 Now  that  w.  live   amoagft  Papid-    hat  do  not  contemn  the  Cro's  of  C-hrifl  ,   but  which  efieem  more  of  the  Wo 
 Crols,  then  of  the  true  •  rofs,  Which  ii  his  'iirf  rir.gs  j    we  ou'gh    now  to  do  clean  conrrJriwife  to  the  eld  C] 
 ahd  abolifh  all  ufe  of  thefe  CrofTes.  s    mult  have  contrary  rcmedi.s.    If  therefore  the  old  Chriftians 
 
 to  deliver  the  Cro/s  of  chrift  from  .coot,  rapt,  did  'he  Crofs ;  t  he  Uniftiansnow  to  take  awa\  the  fuperftiti 
 
 eftimation  of  it,   ought  to  takeaway  t\  t.     b    Ephef.J.ja.    Rom.  6.2\.    c  Sen.  Epift.  n.  lib.  i.      d   To  vosiv  h 
 
 .    Arijl.  de  .  r.irn.  IN.  i .  cap.  i.    'H  /ue  QMrikoi*  Z;  cv  7U(  a.hly>if 
 
 y$' i    n  5  jSe;  ,    Lib.  3.    cap.   II.       Td  utv       •■  .-.ixlv    iv  iiii  c-'Vio-  ... 
 
 c*ei>o«?  j  JinntTov    Jtj  (  $M7v.t7}X<nw9  ii,   Kivihj.    Lib.  3.  C3V.2, 
 
 e   Frons  hominis  triftitix,  Hdatitatis,  Clenicniix,  fcveritatis index  eft.  Plin.  lib,»t. 
 
 N-ft  probability 
 
z^.8  The  Fifth  <Boo{  of 
 
 E2.tk.9-  4.  probability  it  may  be  thought )  defcribeth  them  marked  of  God  in  the  Forehead  , 
 Apoc.  7.3.  whom  his  mercy  hath  undertaken  to  keep  from.final  confufion  and  fliame.  Not 
 &p  4>  that  God  doth  fet  any  corporal  mark  on  his  chofen,  but  to  note,  that  he  givetfi 
 
 his  Eleft  fecurity  of  prefervation  from  reproach ,  the  fear  whereof  doth  ufe  fhew  it 
 ,£  Ww3    felf  in  that  part.     Shall  I  fay,  that  the  Sign  of  the  Crofs  (as  we  ufe  it)  is  in  fome 
 $  U*ny>-     fort  a  mean  to  work  our  a  prefervation  from  reproach  i    Surely,  the  minde  which 
 £/»»«.  Ajifl  as  yet  jjatn  not  hardned.  it  felf  in  fin  ,   is  feldom  provoked  thereunto  in  any  grofs 
 «  car4o  figna-  and  grievous  manner ,   but  Natures  fecret  fuggeftion  objected  againft  it  ignominy 
 tur  ut  &ani-   as  a  bar>     which  conceit  being  entred  into  that  Palace  of  Mans  fancy  ,  the  Gates 
 rerrTlicRe-  whereof,   have  imprinted  in  them  that  holy  Sign  which  bringeth  forthwith  to  minde, 
 fur.  car.        whatfoever  Chrift  hath  wrought,  and  we  vowed  againft  fin ;    it  cometh  hereby  to 
 pafs,  that  Chriftian  men  never  want  a  moll:  effectual,  though  a  filent  Teacher,  to  a- 
 void  whatfoever  may  defervedly  procure  fhame.     So  that  in  things  which  we  fliould 
 be  afhamed  of,   we  are  by  the  Crofs  admonifhed  faithfully  of  our  duty,  at  the  very 
 moment  when  admonition  doth  moft  need.     Other  things  there  are  which  deferve 
 honor,    and  yet  do  purchafe  many  times  our  difgrace  in  thisprefent  World  ,   as  of 
 old  the  very  tiuth  of  Religion  it  felf,  till  God  by  his  own  out-ftretched  arm  made 
 cjpr.Ep'ift.^.  the  glory  thereof  tofhine  overall  the  Earth.    Whereupon  St.  Cyprian  exhorting  to 
 ad  Tbibadta-   j^a  tyrc|om  in  times  of  Heathenifh  perfection  and  cruelty ,  thought  it  not  vain  to 
 alledge  unto  them  ,   with  other  Arguments ,    the  very  Ceremony  of  that  Crofs 
 whereof  we  fpeak.     Never  let  that  hand  offer  Sacrifice  to  Idols,  which  hath  already 
 received  the  Body  of  our  Saviour  Chrift,  and  fhall  hereafter  the  Crown  of  his  Glory ; 
 Arm  your  Foreheads  unto  allboldnefs,  that  the  Sign  of  God  may  be  kept  fafe.     Again, 
 when  it  pleafed  God,  that  the  fury  of  their  enemies  being  bridled,    the  Church"  had 
 fome  little  reft  and  quietnefs ,  ( if  to  fmall  a  liberty ,  but  onely  to  breathe  between 
 troubles ,  may  be  termed  quietnefs  and  reft)  to  fuch  as  fell  not  away  from  Chrift, 
 through  former  per fecutions,    he  giveth  due  and  defeived  praife  in  the  felf- fame 
 cypr.  de  Lapf.  manner.     Ton  that  were  ready  to  endure  imprifonment ,    and  were  refolute  to  fuffer  death  5 
 you  that  have  couragioufly  with flood  the  World,  ye  have  made  your  J elves  both  a  glorious 
 tie  clack  for  God  to  behold,  and  a  worthy  example  for  the  reft  of  your  Brethren  to  follow. 
 Thofe  mouths  which  had  fancrifed  themfelves  with  food,   coming  down  from  Heaven, 
 loathed  after  Chrifts  own  Body  and  Blood,  to  tafle  the poy fined  and  contagious  f  craps  of 
 Idols  ;    thofe  Foreheads  which  the  Sign  of  God  had  purified  ,   kept  themfelves  to  be 
 Erant  enim     crowned  by  him  ,    the  touch  of  the  Garlands  of  Satan,    they  abhorred.     Thus  was  the 
 inppiices  co-    memory  0f  that-  Sign  which  they  had  in  Baptifm ,    a  kinde  of  bar  or  prevention  to 
 i.b'ac'coro!'  keep  them  even  from  apoftafie,  vvhereunto  the  frailty  of  flefli  and  blood,  over-much 
 Mil-  fearing  to  endure  fliame,  might  peradventure  the  more  eafily  otherwife  have  drawn 
 
 of  idoilTth"  ^em-    We  Iiave  not  now>  through  the  gracious  goodnefs  of  Almighty  God,  thofe 
 Doors  of  their  extream  conflicts  which  our  Fathers  had   with  blafphemous  contumelies,  every 
 sacrifices'  the  where  offered  to  the  Name  of  Chrift  ,    by  fuch  as  profefled  themfelves  Infidels 
 AUarsT'the16  and  Unbelievers.     Howbeit,    unlefs  we  be  ftrangers  to  the  age  wherein  we  live, 
 iTicfts ,  and    or  e[(e  jn  fome  partial  refpeel ,  diflemblers  of  that  we  hourly  both  hear  and  fee  ; 
 ih«  were"1"  there  is  not  the  fimpleft  of  us,  but  knoweth  with  what  difdain  and  fcorn  Chrift  is 
 prcfenr,  wore  difhonored  far  and  wide.     Is  there  any  burden  in  the  World,   more  heavy  to  bear 
 Garlands.       t^m  con^^pt-  •     js  tnere  any  contempt  that  grieveth  as  theirs  doth ,    whofe 
 quality  no  way  making  them  lefs  worthy  then  others  are,  of  reputation ;  onely  the 
 fervice  which  they  do  to  Chrift  in  the  daily  exercife  of  Religion,  treadeth  them  down  i 
 Doth  any  contumely ,  which  we  fuftain  for  Religion  fake,  pierce  fo  deeply  as  that 
 which  would  feem  of  meer  Confcience  religioufly  fpightful?  When  they  that  honor 
 God,  are  defpifed  •,   when  the  chiefeft  fervice  of  Honor  that  man  can  do  unto  him, 
 is  thecaufe  why  they  are  defpifed  -,    when  they  which  pretend  to  honor  him,  and 
 that  with  greateft  fincerity ,   do  with  more  then  Heathenifh  petulancy  trample  un- 
 der foot  almoft  whatfoever,  either  we,  or  the  whole  Church  of  God,  by  the  fpace 
 of  fo  many  ages,  have  been  accuftomed  unto,    for  the  comlier  and  better  exercife 
 of  our  Religion ,    according  to  the  foundeft  Rules  that  Wifdom    directed  by  the 
 Word  of  God ,  and  by  long  experience  confirmed ,   hath  been  able  with  common 
 advice,  with  much  deliberation  and  exceeding  great  diligence,  to  comprehend  5 
 when  no  man  fighting  under  Chrifts  Banner,  can  be  always  exempted  from  feeing, 
 
 or 
 
Ecclejiaffical  Tolity.  249 
 
 or  fuftaining  thofe  indignities ;  the  (ling  whereof  not  to  feel,  or  reeling ,  not  to  be 
 moved  thereat ,    is  a  thing  impoflible  to  flefli  and  blood :   If  this  be  any  object  for 
 Patience  to  work  on,  the  ftricteft  bond  that  thereunto  tieth  us,  is  our  vow.d  obe- 
 dience to  Chrift  •,    the  folemneft  vow  that  we  ever  made  to  obey  Chrift,  and  to 
 fuffer  willingly  all  reproaches  for  his  fake,,  was  made  in  Baptifm  :  And  amongft  other 
 memorials  to  keep  us  mindful  of  that  vow,  we  cannot  think,  that  the  Sign  which 
 our  new  Baptized  Fore- heads  did  there  receive,  is  either  unfit  or  unforcible  5  the  rea- 
 fons  hitherto  alledged ,   being  weighed  with  indifferent  ballance.     It  is  not  ( you 
 will  fay  )  the  Crofs  in  our  Fore-heads ,   but  in  our  Hearts    the  Faith  of  Chrift  , 
 that  armeth  us  with  Patience,  Conftancy,  and  Courage.     Which  as  we  <*rant  to  be 
 mofttrue,  fo  neither  dare  we  defpife,  no  not  the  meaneft  helps  that  ferve    thou°h  it 
 be  but  in  the  very  lowed:  degree  of  furtherance,  towards  the  higheft  fervices  that  God 
 doth  require  at  our  hands.     And  if  any  man  deny,  that  fuch  Ceremonies  are  available, 
 at  the  leaft,  as  memorials  of  duty ;  or  do  think  that  himfelf  hath  no  need  to  be  fo  put 
 in  minde,  what  our  duties  are  ;  itisbutreafonable,  that  in  the  one,  the  publick  experi- 
 ence of  the  World  over-weigh  fome  lew  mens  perfwafion  •  and  in  the  other,  the  rare 
 perfection  of  a  few  condefcend  unto  common  imbecillity.    Seeing  therefore,  that  to 
 fear  fliame,  which  doth  worthily  follow  fin,  and  to  bear  undeferved  reproach  con- 
 ftantly,  is  the  general  duty  of  all  men  profefling  Christianity  5   feeing  alio,  that  our 
 weaknefs,  while  we  are  in  this  prefent  World,  doth  need  towards  Spiritual  duties,  the 
 help  even  of  corporal  furtherance  •,  and  that  by  reafonof  natural  intercourfe  between 
 the  higheft  and  the  lowed:  powers  of  mans  minde  in  all  actions,  his  fancy  or  imagi- 
 nation, carrying  in  it  that  fpecial  note  of  Remembrance,  then  which,  there  is  nothing 
 more  forcible  ,    where  either  too  weak,  or  too  ftrong  a  conceit  of  infamy  and  dif- 
 grace  might  do  great  harm,  ftandeth  always  ready  to  put  forth  a  kinde  of  neceiTary 
 helping  hand  -7  we  are  in  that  refpect  to  acknowledge  the  a  good  and  profitable  ufe  a  "£P  Ji>  «• 
 of  this  Ceremony  ,   and  not  to  think  it  fuperfluous,  that  Chrift  hath  his  mark  appli-  Jw||a^ 
 ed  b  unto  that  part  where  bafhfulnefs  appeareth,  in  token  that  they  which  are  Chrifti-  »w»^ 
 ans  mould  be  at  no  time  alhamed  of  his  ignominy.     But  to  prevent  fome  inconve-  ci'A0^1  *»  . 
 niehcies  which  might  enfue,  if  the  over-ordinary  ufe  thereof  (as  it  fareth  with  fuch  ™2™j V 
 Rites,  when  they  are  too  common)  ihould  caufe  it  to  be  of  lefs  obfervation  or  re-  iv**"a>pj£  •** 
 gard,  where  it  mod:  availethj    we  neither  omit  it  in  that  place,    nor  altogether  fffiSdufZ 
 make  it  fo  vulgar ,   as  the  Cuftom  heretofore  hath  been  :     Although  to  condemn  caP-  6- 
 the  whole  Church  of  God,  when  it  mod:  flourifhed  in  zeal  and  piety,  to  mark  that  ?ep,z*vR£ 
 age  with  the  brand  of  Error  and  Superftition,  onely  becaufe  they  had  this  Ceremony  tateinfrj^ 
 more  in  ufe,  then  we  now  think  needful ;  boldly  to  affirm,  That  this  their  practice  raacuI««"  «rt« 
 grew  fo  foon,  through  a  fearful  malediction  of  God,  upon  the  Ceremony  of  the  Crofs,  "oKS£ 
 as  if  we  knew,  that  his  purpofe  was  thereby  to  make  ltmanifeft  in  all  mens  eyes,  how  offenfo  Do>»'- 
 execrable  thofe  things  are  in  his  fight  which  have  proceeded  from  humane  inventi-  ^  DoS: 
 on,  is,  as  we  take  it,  a  cenfure  of  greater  zeal  then  knowledge.     Men  whofe  judg-  »um  promV 
 ments  in  thefe  cafes  are  grown  more  moderate ,   although  they  retain  not  as  we  do  r,cmur-  c^u 
 the  ufe  of  this  Ceremony,  perceive  notwithftanding  very  well,  fuch  cenfures  to  be  out  e£?£J  ft ' 
 of  fquare  *  and  do  therefore  not  onely  c  acquit  the  Fathers  from  fuperftition  therein, c  Gonian.  An- 
 but  alfo  think  it  fufficient  to  anfwer  in  excufe  of  themfelves ,  A  The  Ceremony  which  Kid'SwS 
 was  hut  athing  indifferent  evenof old  t  we  judge  not  at  this  day,  a  matter  neceffary  for  «p  <?.Quan*i 
 all  Chriftian  men  to  obferve.     As  for  their  lad:  upihotof  all  towards  this  Mark,  thev  vis  vet£r£S 
 are  of  opinion,  that  if  the  ancient  Chriftians,  to  deliver  the  Crofs  of  Chrift  from  con-  SSffijU*" 
 tempt,  did  well,  and  with  good  confideration,  ufe  often  the  Sign  of  the  Crofs,  in  tefti-  cruris  mi  font, 
 mony  of  their  Faith  and  Profeflion ,    before  Infidels  which  upbraided  them  with  j?neM£c"  ™ '' 
 Chrifts  fufferings ;  now  that  we  live  with  fuch  as  contranwife  adore  the  Sign  of  the  ?w,T d£ 
 Crofs  ( becaufe  contrary  difeafes  Ihould  always  have  contrary  remedies)  we  ou»hc  ftrina  de 
 to  take  away  all  ufe  thereof.     In  which  conceipt,  they  both  ways  greatly  feduce  JK^Jl 
 themfelves  5  firft,  for  that  they  imagine  the  Fathers  to  have  had  no  ufe  of  the  Crofs   Pofli:a  '"^ 
 but  with  reference  unto  Infidels  ,  which  mif-perfwafion  we  have  before  difcovered  f^u"™" ' 
 at  large  ;  and  fecondly,  by  reafon  that  they  think  there  is  not  any  other  waybefides  rfidem^ir* 
 Univerfal  Extirpation  to  reform  fuperftitious  abufes  of  the  Crofs.     Wherein    be-  not:  '"  Cy^u 
 caufe  there  are  that  ftand  very  much  upon  the  example  of  Ezechias  ^    as  if  his  Epifts6-C7- 
 breaking  to  pieces  that  Serpent  of  Brafs,   whereuntothe  Children  of  ifrael  had  burnt  ,  Killg.  ,s.  3, 
 
 Nn  a  Incenfe, 
 
Z5o  The  Fifth  ¥>oo{  of 
 
 Jncenfe,  did  enforce  the  utter  abolition  of  this  Ceremony  •  the  fact  of  that  vertuous 
 Prince,  is  by  fo  much  the  more  attentively  to  be  confidered.  Our  lives  in  this 
 World,  are  partly.guided  by  Rules,  and  partly  directed  by  Examples.  To  conclude, 
 out  of  general  Rules  and  Axioms,  by  difcourfe  of  Wit,  our  duties  in  every  particular 
 action,  is  both  troublefome,  and  many  times  fo  full  of  difficulty,  that  it  maketh  di- 
 liberations  hard  and  tedious  to  the  vvifeft  men.  Whereupon  we  naturally  all  incline 
 to  obferve  examples ,  to  mark  what  others  have  done  before  us ,  and  in  favor  of 
 ourowneafe,  rather  to  follow  them,  then  to  enter  into  new  confultation ■;  if  in  regard 
 of  their  Vei  tue  and  Wifdom,  we  may  but  probably  think  they  have  waded  without 
 Error.  Sothatthewillingneis  of  men  to  be  led  by  example  of  others,  both  difcover- 
 eth  and  helpeth  the  imbecillity  of  our  judgment.  Becaufe  it  doth  the  one,  therefore 
 infolent  and  proud  Wits  would  always  feem  to  be  their  own  Guides  5  and,  becaufe  it 
 doth  the  other,  we  fee  how  hardly  the  vulgar  fort  is  drawn  unto  any  thing,  for  which 
 there  are  not  as  well  Examples  as  Reafons  alledged.  Reafons  proving  that  which  is 
 more  particular  by  things  more  general  and  farther  from  Senfe,  are  with  the  fimpler  fore 
 of  men  lefs  tiufted^  for  that  they  doubt  of  their  own  judgment  in  thofe  things;  but 
 of  Examples  which  prove  unto  them,  one  doubtful  particular  by  another,  more  famili- 
 arly and  fenfibly  known ,  they  eafily  perceive  in  themfelves  fome  better  ability  to 
 judge.  The  force  of  Examples  therefore  is  great,  when  in  matter  of  action,  being 
 doubtful  what  to  do,  we  are  informed  what  others  have  commendably  done,  whofe 
 deliberations  were  like.  But  whofoever  doth  perfwade  by  example,  muft  as  well  re- 
 fpect  the  fitnefs,  as  the  goodnefs  of  that  he  alledgeth.  To  Ezechias,  God  himfelf  in 
 this  fact,  givethteftimony  of  well-doing.  So  that  nothing  is  here  queftionable,  but 
 onely  whether  the  example  alledged,  be  pertinent,  pregnant,  and  ftrong.  The  Serpent 
 fpokenof,  was  firft  erected  for  the  extraordinary  and  miraculous  cure  of  the  Israelites 
 in  the  Defart.  This  ufe  having  prefently  an  end,  when  the  caufe,  for  which  God 
 ordained  it,  was  once  removed  •,  the  thing  it  felf  they  notwithfhnding  kept  for  a  Monu- 
 ment of  Gods  Mercy,  as  inlikeconfiderationtheydidthePotof  Manna,  the  Rod  of 
 Aaron,  and  the  Sword  which  David  took  from  Goliah.  In  procefs  of  time,  they  made 
 of  a  Monument  of  Divine  Power  a  plain  Idol,  they  burnt  Incenfe  before  it  contrary  to 
 the  Law  of  God,  and  did  it  the  fervices  of  honor  due  unto  God  onely.  Which  grofs 
 and  grievous  abufe ,  continued  till  Ezekias  reftoring  the  purity  of  found  Religion, 
 deftroyed  utterly  that  which  had  been  fo  long  and  fo  generally  a  fnare  unto  them. 
 Dift.ij.cap.  It  is  not  amifs,  which  the  Canon  Law  hereupon  concludeth,  namely,  That  if  our 
 (^',ia-  Predeccffors  have  done  fome  things  which  at  that  time  might  be  without  fault,  and  after- 
 
 ward be  turned  to  Error  and  Super  (I  it  ion  5  we  are  taught  by  Ezechias  breaking  the 
 Brazen  Serpent ,  that  Pofterity  may  deflroy  them  without  any  delay  3  and  with  great 
 Authority.  But  may  it  be  fimply  and  without  exception  hereby  gathered,  that  Pofte- 
 rity  isboundtodeftroy  whatfoever  hath  been,  either  at  the  firft  invented,  or  but  after- 
 wards turned  to  like  Superftition  and  Error?  No,  it  cannot  be.  The  Serpent  there- 
 fore,* and  the  Sign  of  the  Crofs,  although  feeming  equal  in  this  point,  That  Super- 
 flition hath  abuied  both  j  yet  being  herein  alfo  unequal,  that  neither  they  have  been 
 both  fubject  to  the  like  degree  of  abufe,  nor  were  in  hardnefs  of  redrefs  alike,  it  may 
 be,  That  even  as  the  one  for  abufe 'was  religioufly  taken  away  •,  fo  now,  when  Re- 
 ligion hath  taken  away  abufe  from  the  other  5  we  fbould  by  utter  abolition  there- 
 of, deferve  hardly  his  commendation,  whofe  example  there  is  offered  us  no  fnch 
 neceflary  caufe  to  follow.  For  by  the  words  of  Ezechias,  in  terming  the  Serpent  but 
 A  lump  of  Braf,  to  fhew,  That  the  beft  thing  in  it  now,  was  the  Metal  or  Matter 
 whereof  it  confided  5  we  may  probably  conjecture ,  That  the  people  whofe  Error 
 is  therein  controlled  ^  had  the  felf- fame  opinion  of  it,  which  the  Heathens  had  of 
 Idols ,  They  thought  that  the  Power  of  Deity  was  with  it-,  and  when  they  faw  it 
 diflblved,  haply  they  might,  to  comfort  themfelves,  imagine  as  olympius  the  Sophi- 
 so^tm  lib  7.  fter  did,  beholding  the  diffipation  of  Idols ,  Shapes  and  counterfeits  they  were,  fa(hi- 
 CJP-I5«  oned  of  matter  fubjeff  unto  corruption,  therefore  to  grind  them  to  du(l  was  'eafie  -,    but 
 
 thofe  Ccleftial  Powers  which  dwelt  and  refided  in  them,  are  afcended  into  Heaven.  Some 
 difference  there  is  between  thefe  opinions  of  palpable  Idolatry,  and  that  which  the 
 Schools  in  Speculation  have  boulted  out  concerning  the  Crofs.  Notwithfhnding, 
 for  as  much  as  the  Church  of  Rome  hath  hitherto  praftifed  ,   and  doth  profefs 
 
 the 
 
Ecclejtaslkal  Polity.  2,5  f 
 
 the  fame  Adoration  to  the  Sign  of  the  Crofs ,  and  neither  lefs  nor  other,  then  is  due 
 unto  Chrift  himfelf  5    howfoever  they  varniih  and  qualifie  their  fentence ,  pretend- 
 ing, That  the  Crofs,  which  to  outward  fenie,  prefenteth  vifibly  it  felf  alone    is  noc 
 by  them  apprehended  alone,    but  hath,  in  their  fecret  furmife  or  conceit ,  a  reference 
 to  the  Perfon  of  our  Lord  Jefus  Chrift;  fo  that  the  honor  which  they  joyntly  do 
 to  both,  refpecleth  principally  his  Perfon,  and  the  Crofs  but  onely  for  his  Perfons 
 fake  ;    the«people  not  accuftomed  to  trouble  their  wits  with  fo  nice  and  fubtle  dif- 
 ferences in  the  exercife  of  Religion ,  are  apparently  no  lefs  enfnared  by  adoring  the 
 Crofs,   then  the  Jews  by  burning  Incenfe  to  the  Brazen  Serpent.     It' is  by  Thomas  The.  ?*%.■},  q. 
 ingenuoufly  granted ,   That  becaufe  unto  reafonable  Creatures,  a  kinde  of  reverence  RfmJJ< 
 is  due  for  the  excellency  which  is  in  them,  and  whereby  they  refembie  God;'  there-    CP  *  T' 
 fore,  if  reafonable  Creatures,  Angels,  or  Men,  mould  receive  at  our  hands,  holy  and 
 divine  honor ,  as  the  Sign  of  the  Crofs  doth  at  theirs ,    to  pretend,  that  we  honor 
 not  them  alone,  but  we  honor  God  with  them;  would  not ferve the  turn    neither 
 would  this  be  able  to  prevent  the  error  of  men ,   or  caufe  them  always  to  refpect 
 God  in  their  -adorations ,    and  not  to  finilh  their  intents  in  the  object  next  before 
 them.     But  unto  this  headdeth,  That  no  fuch  error  can  grow,  by  adorin°  in  that 
 fort  a  dead  Image  ,   which  every  man  knoweth  to  be  void  of  excellency  in  it  felf 
 and  therefore  will  eafily  conceive,  that  the  honor  done  unto  it,  hath  an  higher  re- 
 ference.    Howbeit,  feeing  that  we  have  by  over-true  experience,  been  taught  how 
 often,  efpecially  in  thefe  cafes,  the  light  even  of  common  underftanding  faileth ;  fure- 
 ty,  their  ufual  adoration  of  the  Crofs  is  not  hereby  freed.     For  in  actions  of  this  kinde 
 we  are  more  to  refpecT:,  what  the  greateft  part  of  men  is  commonly  prone  to  con- 
 ceive, then  what  fome  few  mens  wits  may  devife  in  conftruclion  of  their  own  par- 
 ticular meanings.     Plain  it  is,   that  a  falfe  opinion  of  fome  perfonal  divine  excel- 
 lency to  be  in  thofe  things ,  which  either  Nature  or  Art  hath  framed,  caufeth  al- 
 ways religious  adoration.     And  as  plain,  that  the  like  adoration  applied  unto  things 
 fenfible,  argueth  to  vulgar  capacities,  yea,  leaveth  imprinted  in  them  the  very  fame 
 opinion  of  Deity,  from  whence  all  idolatrous  worfliip  groweth.     Yea,  the  meaner  and 
 bafer  a  thing  worfhipped,   is  in  it  felf,  the  more  they  incline  to  think ,  that  every 
 man  which  doth  adore  it,  knoweth  there  is  in  it,  or  with  it,  a  pretence  of  divine 
 power.    Be  it  therefore  true ,    That  Crofles  purpofely  framed  or  ufed  for  receipt 
 of  divine  honor,   be  even  as  fcandalous  as  the  Brazen  Serpent  it  felf,    where  they 
 are  in  fuch  fort  adored  ;     Should  we  hereupon  think  our  felves  in  the  fight  of  God 
 and  in  Confcience  charged  to  abolifh  utterly  the  very  Ceremony  of  the  Crofs,  nei- 
 ther meant  at  the  firft,   nor  now  converted  unto  any  fuch  offenfive  purpofe  <    Did 
 the  Jews  vyhich  could  never  be  perfwaded  to  admit  in  the  City  of  ^erufakm,  that    ■ 
 a  Image  of  Cx[ar  which  the  Romans  were  accuftomed  to   adore,  make  any  fcruple 
 of  >■  C<efars  Image  in  the  Coyn,   which  they  knew  very  well  that  men  were  not  ajofepb.  An- 
 wont  to  worihip  i    Between  the  Crofs  which  Superftition  honoreth  as  Chrift ,  'J  [f  g-jib 
 and  that  Ceremony  of  the  Crofs  ,    which  ferveth  onely  for  a  Sign  of  Remem-  i8Pcap.?.  & ' 
 brance  •,   there  is  as  plain  and  as  great  a  difference ,    as  between  thofe  d  Brazen  dc  Eel1- llb-  •• 
 Images  which  Solomon  made  to  bear  up  the  Ceftern  of  the  Temple,    and  (fith  "their  E»giei 
 both  were  of  like  fliape ,   but  of  unlike  ufe  )  e  that  which  the  ifraelites  in  the  their  ;  nfign.s* 
 Wildernefs  did  adore  ■     or  between  the  f  Altars  which  $ofios  deftroyed,   becaufe  an40tfhct£*" 
 they  were  inftruments  of  meer  Idolatry  ,   and  g  that  which  the  Tribe  of  Reuben,  Prinos,  diej 
 with  others  erected  near  to  the  River  tfordan-,  for  which  alfo  they  grew  at  the  firft  "med  with 
 into  fome  diflike,   and  were  by  the  reft  of  their  Brethren  fufpeded,    yea,  hardly  S,>  Arm!L, 
 charged  'with  open  breach  of  the  Law  of  God  ,    accufed  of  backwardnefs  in  Re-  «d  h 
 
 ia.    ai- 
 
 ligion,  upbraided  bitterly  with  the  fa<5t  of  Peor ,  and  the  odious  example  of  ^J- s,,Ja,k0'"'e 
 Achan-,  as  if  the  building  of  their  Altar  in  that  place  had  given  manifeft  fhew  of  whr'm'°th>y 
 no  better,  then  intended  Apoftafie ,  till  by  a  true  Declaration  made  in  their  own  ^  ea  anii  4" 
 defence,  it  appeared,  that  fuch  as  mjdifeed,  mif-underftood  their  enterpnze,  in  as  E^STS 
 much  as  they  had  no  intent  to  build  any  Altar  for  Sacrifice,  which  God  would  have  U°.  Herodian, 
 no  where  offered  faving  in  ferufalem  onely,  but  to  a  far  other  end  and  puipofe,  JJufei,  a2.2o. 
 which  being  opened ,  fatisfied  all  parties ,  and  fo  delivered  them  from  caufelefs  d2  chro.  \.  3. 
 blame.  In  this  particular,  fuppofe  the  worft;  Imagine  that  the  immaterial  Cere-  <■  Exocl-32-4. 
 mony  of  the  Crofs,   had  been  the  fubjeel  of  as  grofs  pollution  as  any  Heathenifh  If&aJflE 
 
 or 
 
The  Fifth  <Boo{  of 
 
 or  prophane  Idol.  If  we  think  the  example  of  Ezecbias  a  proof ,  that  things  which 
 Error  and  Superftition  hath/abufed,  may  in  no  confideration  be  tolerated,  although 
 we  prefently  finde  them  not  fubject  tofo  vile  abufe,  the  plain  example  of  Ezecbias 
 
 iKing.n.  ii.  proveth  the  contrary.  The  Temples  and  Idols,  which  under  Solomon  had  been  of 
 very  purpofe  framed  for  the  honor  of  foreign  gods ,  Ezecbias  deftroyed  not  5  be- 
 caufe  they  flood  as  forlorn  things,  and  did  now  no  harm,   although  formerly  they 
 
 aKing.13. 1?.  had  done  harm,  fofias,  for  fome  inconvenience  afterwards,  razed  therft  up.  Yet 
 to  both  ,  there  is  one  commendation  given,  even  from  God  himfelf,   that  touch- 
 
 a  K'mg.18 1,6.  jng  Matter  of  Religion,  they  walked  in  the  fteps  of  David,  and  did  no  way  difpleafe 
 
 &22' 2'  God.  Perhaps  it  ieemeth,  that  by  force  and  vertue  of  this  example ,  although  it 
 bare  d'eteftation  and  hatred  of  Idolatry ,  all  things  which  have  been  at  any  time 
 worfhipped,  are  not  necelTarily  to  be  taken  out  of  the  World ;  neverthelefs,  for  remedy 
 and  prevention  of  fo  great  offences ,  Wifdom  fliould  judge  it  the  fafeft  courfe  to 
 remove  altogether  from  the  eyes  of  men,  that  which  may  put  them  in  minde  of 
 evil.  Some  kindes  of  evil ,  no  doubt ,  there  are  very  quick  in  working  on  thofe 
 affections  that  moft  eafily  take  fire,  which  evils  fliould  in  that  refpedt,  no  oftner 
 then  need  requireth ,  be  brought  in  prefence  of  weak  mindes.  But  neither  is  the 
 Crofs  any  fuch  evil  ,  nor  yet  the  Brazen  Serpent  it  felf  fo  ftrongly  poyfoned,  that 
 our  eyes,  ears,  and  thoughts,  ought  tofhun  them  both,  for  fear  of  fome  deadly 
 harm  to  enfue,  the  onely  reprefentation  thereof,  by  gefture,  fliape,  found,  or  fuch 
 like  fignificant  means.  And  for  mine  own  part,  I  moft  afmredly  perfwade  my  felf, 
 that  had  Ezecbias  (till  the  days  of  whofe  moft  vertuous  Reign,  they  ceafed  not 
 continually  to  burn  Incenfe  to  the  Brazen  Serpent)  had  he  found  the  Serpent  , 
 though  fometime  adored ,  yet  at  that  time  recovered  from  the  evil  of  fo  grofs 
 abufe ,  and  reduced  to  the  fame  that  was  before  in  the  time  of  David,  at  which 
 time  they  efteemed  it  onely  as  a  Memorial,  Sign,  or  Monument  of  Gods  miracu- 
 lous goodnefs  towards  them,  even  as  we  in  no  other  fortefteem  the  Ceremony  of 
 the  Crofs  -,  the  due  confideration  of  an  ufefo  harmlefs,  common  to  both,  might  no 
 lefs  have  wrought  their  equal  prefervation  ,  then  different  occafions  have  procured, 
 notwithftanding  the  ones  extinguifliment ,  the  others  lawful  continuance.  In  all 
 perfwafions,  which  ground  themfelves  upon  example,  we  are  not  fo  much  to  refped 
 what  is  done,  as  the  caufesandfecret  inducements  leading  thereunto.  The  quefti- 
 on  being  therefore,  whether  this  Ceremony  fuppofed  to  have  been  fometimes  fcan- 
 dalous  and  offenfive,  ought  for  that  caufe  to  be  now  removed;  there  is  no  reafonwe 
 fliould  forthwith  yield  our  felves  to  be  carried  away  with  example,  no  not  of  them, 
 whofe  a<5ls,  thehigheft  judgment  approveth  for  having  reformed  in  that  manner,  any 
 publick  evil :  But  before  we  either  attempt  any  thing,  or  refolve,  the  ftate  and  con- 
 dition as  well  of  our  own  affairs  as  theirs,  whofe  example  preffeth  us,  is  advifedly  to 
 be  examined  9  becaufe  fome  things  are  of  their  own  nature  fcandalous,   and  cannot 
 
 2  King.  23. 7.  chufe  but  breed  offence,  as  thofe  Sinks  of  execrable  filth  which  fpojias  did  over- 
 whelm 5  fome  things,  albeit  not  by  Nature,  and  of  themfelves,  are  notwithftanding 
 fo  generally  turned  to  evil ,  by  reafon  of  an  evil  corrupt  habit  grown ,  and  through 
 long  continuance  incurably  fetled  in  the  mindes  of  the  greateft  part,  that  no  redrefs 
 can  be  well  hoped  for,  without  removal  of  that  wherein  they  have  ruined  themfelves, 
 which  plainly  was  the  ftate  of  the  Jewifli  people,  and  the  caufe  why  Ezecbias  did 
 with  fuch  fudden  indignation  deftroy  what  he  faw  worfhipped  5  finally,  fome  things 
 are  as  the  Sign  of  the  Crofs,  thougii  fubject  either  almoft  or  altogether  to  as  great 
 abufe ,  yet  curable  with  more  facility  and  eafe.  And  to  fpeak  as  the  truth  is,  our 
 very  nature  doth  hardly  yield  to  deftroy  that  which  may  be  fruitfully  kept,  and  with- 
 out any  great  difficulty,  clean  fcoured  from  the  ruft  of  evil,  which  by  fome  accident 
 hath  grown  into  it.  Wherefore  to  that  which  they  build  in  this  queftion  upon  the 
 example  of  Ezecbias,  let  thisfuffice.  When  Heathens  defpifed  Chriftian  Religion, 
 becaufe  of  the  fufferings  of  Jefus  Chrift,  the  Fathers,  to  teftifie  how  little  fuch  con- 
 tumelies and  contempts  prevailed  with  them,  £hofe  rather  the  Sign  of  the  Crofs,  then 
 any  other  outward  mark,  whereby  the  World  might  moft  eafily  difcern  always 
 what  they  were.  On  the  contrary  fide  now,  whereas  they  which  do  all  profefs 
 the  Chriftian  Religion  ,  are  divided  amongft  themfelves  ;  and  the  fault  of  the 
 one  part  is ,  That  the  zeal  to  the  fufferings  of  Chrift,  they  admire  too  much,  and 
 »  over- 
 
Ecclejtastical  Tolity,  2,0 
 
 over-fuperftitioufly  adore  the  Vifible  Sign  of  his  Crofs  ;  if  you  ask,  what  We  that 
 miflike  them  fliould  do,    we  are  here  advifed  to  cure  one  contrary  by  another. 
 Which  Art  or  Method,  is  not  yet  fo  current  as  they  imagine.     For  if,  as  their  practice 
 for  the  moil  part  fheweth,  it  be  their  meaning,  that  the  fcope  and  drift  of  Reforma- 
 tion, when  things  are  faulty,  fliould  be  to  fettle  the  Church  in  the  contrary  •  itftand- 
 eth  them  upon,  to  beware  of  this  rule ,  becaufe  feeing  Vices  have  not  ontly  Ver- 
 mes ,  but  other  Vices  alfo  in  Nature  oppofite  unto  them,  it  may  be  dangerous  in 
 thefe  cafes  to  feek,  but  that  which  we  finde  contrary  to  prefent  evils.     For  in  fores 
 and  ficknefles  of  the  minde ,  we  are  not  fimply  to  meafure  good  by  diftance  from 
 evil,  becaufe  one  Vice  may  in  fome  refpedt  be  more  oppofite  to  another,  then  either 
 of  them  to  that  Vertue  which  holdeth  the  mean  between  them  both.     Liberality 
 and  Covetoufnefs,  the  one  a  Vertue,  and  the  other  a  Vice ,  are  not  fo  contrary  as 
 the  Vices  of  Covetoufnefs  and  Prodigality:    Religion  and  Supeiftition  have  more 
 affiance,  though  the  one  be  Light,  and  the  other  Darknefs  •  then  Superflition  and 
 Prophanenefs.which  both  are  vicious  extremities.  By  means  whereof  it  cometh  alfo  to 
 pafs,  that  the  Mean,  which  is  Vertue,  feemeth  in  the  eyes  of  each  extream  an  extre- 
 mity 5  the  liberal  hearted  man  is  by  the  opinion  of  the  Prodigal  miferable,  and  by 
 the  judgment  of  the  miferable  lavilh  :    Impiety  for  the  moft  part  upbraideth  Re- 
 ligion as  Superftitious,  which  Superflition  often  accufeth  as  impious ;  bothfo  con- 
 ceiving thereof,  becaufe  it  doth  feem  more  to  participate  each  extream  ,    then  one 
 extream  doth  another,    and  is  by  confequent  lefs  contrary  to  either  of  them,  then 
 they  mutually  between  themfelves.     Now,    if  he  that  feeketh  to  reform  Cove- 
 toufnefs or  Sunerft.tion ,   fliould  but  labor  to  induce  the  contrary ,  it  were  but  to 
 draw  men  out  of  Lime  into  Cole-duft :  So  that  their  courfe,  which  will  remedy  the 
 Superftitious  abufe  of  things  profitable  in  the  Church,  is  not  flill  to  abolifh  utterly 
 the  ufe  thereof,  becaufe  not  ufing  at  all,  is  moft  oppofite  to  ill  ufing ;  but  rather 
 if  it  maybe,  to  bring  them  back  to  a  right  perfect  and  religious  ufage,  which  al- 
 beit lefs  contrary  to  the  prefent  fore,  is  notwithstanding  the  better,  and  by  many 
 degrees  the  founder  way  of  recovery :    And  unto  this  effect,  that  very  Precedent  ic 
 felf,  which  they  propofe,  may  be  beft  followed.     For  as  the  Fathers,  when  the  Crofs 
 of  Chrift  was  in  utter  contempt,  did  not  fuperftitioufly  adore  the  fame,  but  rather 
 declare,that  they  fo  efteemed  it  as  was  meet :  In  like  manner  where  we  finde  the  Crofs, 
 to  have  that  honor  which  is  due  to  Chrift,    is' it  not  as  lawful  for  us  to  retain  it, 
 in  that  eftimation  which  it  ought  to  have,  and  in  that  ufe  which  it  had  of  old  with- 
 out offence,  as  by  taking  it  clean  away,  to  feem  Followers  of  their  example-,  which 
 cure  wilfully  by  abfciffion  that  which  they  might  both  preferve  and  heabc'  Touch- 
 ing therefore  the  Sign  and  Ceremony  of  the  Crofs ,  we  no  way  finde  our  felves  bound 
 to  relinquifh  it  h   neither  becaufe  the  firft  Inventors  thereof  were  but  mortal  men; 
 nor  left  the  fenfe  and  fignification  we  give  unto  it ,  fliould  burthen  us  as  Authors 
 of  a  new  Gofpel  in  the  Houfe  of  God  ;   nor  in  refpect  of  fome  caufe  which  the 
 Fathers  had  more  then  we  have  to  ufe  the  fame-    nor  finally,  for  any  fuch  offence 
 or  fcandal,  as  heretofore  it  hath  been  fubject  unto  by  Error ,  now  reformed  in  the 
 mindes  of  Men. 
 
 66.    The  ancient  Cuftom  of  the  Church  was,  after  they  had  Baptized,  to  add  of  Confirmi- 
 thereunto  Impofition  of  Hands  ,    with  effectual  Prayer  for  the  *  illumination  of  J-JS?6™ Bap' 
 Gods  moft  .holy  Spirit  ,    to  confirm  and  perfect  that  which  the  Grace  of  the  fame  *  Caro  manus 
 Spirit  had  already  begun  in  Baptifm.     For  our  means  to  obtain  the  Graces  which  imp0*'01"? 
 God  doth  beftow,  are  our  Prayers.     Our  Prayers  to  that  intent,  are  available  as  ut^anfma' 
 well  for  others,  as  for  our  felves.     To  pray  for  others,  istoblefsthem,  forwhomwe  5Pirituillumi- 
 pray ;  becaufe  Prayer  procureth  the  blefling  of  God  upon  them,  efpecially  the  Prayer  ££&„?££ 
 of  fuch  as  God  either  moft  refpecteth  for  their  Piety  and  Zeal  that  way,  orelfe  re- 
 gardeth  for  that  their  place  and  calling  bindeth  them  above  others  unto  this  duty, 
 as  it  doth  both  Natural  and  Spiritual  Fathers.     With  Prayers  of  Spiritual  and  Per- 
 fonal  Benediction ,   the  manner  hath  been  in  all  ages  to  ufe  impofition  of  Hands,  as  a 
 Ceremony  betokening  our  reftrained  defires  to  the  party,  whom  we  prefent  unto  God 
 by  Prayer.     Thus  when  ifrael  blefTed  Ephraim' and  Manajfes,  fofephs  fons,  he  im-  Gen.  48. 14. 
 pofed  upon  them  his  hands,  and  prayed  -,  God,  in  whofe  fight  my  Fathers,  Abraham  and 
 Ilaac,  did  walk  5    God  which  hath  fed  me  all  my  life  long  nnto  this day ;  and  the  Angel 
 
 which 
 
Z54-  The  Fifth  cBoo{  of 
 
 which  hath  delivered  me  from  all  evil,  blef thefe  Children.  The  Prophets,  which  heal- 
 ed difeafes  by  Prayer,  ufed  therein  the  felf-fame  Ceremony.  And  therefore 
 ng.5.11.  when  Elizem  willed  Naaman  to  waili  himfelf  feven  times  in  Jordan,  tor  cure  of 
 his  toul'difeafe,  it  much  offended  him  }  /  thought  (faith  he)  with  my  [elf,  Surely 
 the  man  will  conic  fprth,  and  (land,  and  call  upon  the  Name  of  the  Lord  his  Cod3  arid 
 
 Num.27.]?,   put  his  hand  v.    Replace,    to  the  end  he  may  fo  heal  the  Leprofie.     In  Confecrations 
 and  Ordin  I  Men  unto  Rooms  of  Divine  Calling,  the  like  was  ufoally  done 
 
 from,  the  time  of  Mofes  to  Chrift.  Their  fuits  that  came  unto  Chrift  lor  help  were 
 I1.9. 18.  alio  tendred  oftentimes,  and  are  expieffed  in  fuch  forms  or  phrafes  offpeech,  as 
 mew  j  that  he  was  himfelf  an  obferver  of  the  fame  cuftom.  He  which  with  Im-. 
 pofition  of  Hands  and  Prayer,  did  fo  great  Works  of  Mercy  for  reftauration  of 
 Bodily  health,  was  worthily  judged  as  able  to  effect  the  infufion  of  Heavenly  Grace 
 into  them,   whole  age  was  not  yet  depraved  with  that  malice,    which  might  be 
 
 March:  19.13  fuppofed  a  bai  to  the  goodnefs  of  God  towards  them.     They  brought  him  there- 
 
 l^s  '?    *01e  yount  a  co  Puc  ms  hands  upon  them,  and  pray.    After  the  Afcenfion 
 
 of  our  Loi  Saviour  jefus  Chrift,    that  which  he  had  begun,    continued  in 
 
 the  daily  practice  of  his  Apoftles,   whofe  Prayer  and  Impofition  of  Hands,  were 
 3  mean  whereby  thoufancs  became  partakers  of  the  wonderful  Gifts  of  God:    The 
 
 Marki-i  17  Church  had  received  from  Chrift  a  piomife,  that  fuch  as  believed  in  him,  thefe 
 iigns  and  tokens  fhould  follow  them,  To  cafl  out  Devils ,  tojfeak  with  Tongues , 
 to  drive  away  Serf  en's  ,  to  be  free  from  the  harm  which  any  deadly  poyfon  ..could  work) 
 and  to  cure  difeafes  by  Impofition  of  Hands.  Which  power,  common  at  the  firft,  in 
 a  manner,  unto  all  Believers,  all  Believers  had  not  power  to  derive  or  communicate 
 unto  all  other  men  5   but  whofoever  was  the  inftrument  of  God  to  infti  ucl: ,  con- 
 
 Affsip.  6.  vert,  and  baptize  them,  the  gitt  of  miraculous  operations  by  the  power  of  the 
 Holy  Ghoft  they  had  not,  but  onely  at  the  Apoftles  own  hands.     For  which  caufe 
 
 Aft<  8.17, 1?.  Simon  Magus  perceiving  that  power  to  be  in  none  but  them,  and  prefuming,  that 
 they  which  had  it,  might  fell  it,  fought  to  purchafe  it  of  them  with  money. 
 And,  as  miraculous  Graces  of  the  Spirit  continued  after  the  Apoftles  times,  For 
 
 len.W:  2.      C  faith  Ireimus  )   they  which  are  truly  his  Difcipks,  do  in  his  Name,  and  through  Grace 
 
 tap-  57-  received  from  him,  fuch  works  for  the  benefit  of  other  men,  as  every  of  them  is  by  him 
 
 enabled  to  work  :    Some  cafi  out  Devils  ,  in  Jo  much,  as  they  which  are  delivered  from 
 wicked  ffirits ,  have  been  thereby  won  unto  Chrift,    and  do  conflantly  perfevere  in  the 
 Church,  and  Society  of  Faithful  Men  :    Some  excel  in  the  knowledge  of  things  to  come, 
 in  the  grace  of  Vifions  from,  God,  and  the  gift  of  Prophetical  Prediction  :     Some  by  lay- 
 ing on  their  hards,  reflore  them  to  health,  which  are  grievoufly  afflicted  with  ficknef ; 
 yea,  there  arc  that  of  dead,  have  been  made  alive  ,    and  have  afterwards  many  years 
 converfed  with  us.     What  fliould  I  f  y  ?    The  gifts  are  innumerable  wherewnh  God 
 hath  inrichcd  his  Church  throughout  the  World,   and  by  vertue  whereof,  in  the  Name 
 of  Chrift  crucified  under  Pontius  Pilate,    the  Church  even  day  doth  many  wonders 
 for  the  good  cf  .Nations ,    neither  fraudulently  ,   nor  in  any  r  effect  of  lucre  and  gain  to 
 her  (elf,  but  as  freely  be  flowing,  as  God  on  her  hath  beflowed  Jus  Divine  Graces  :    So 
 it  no  where  appeareth,    that  ever  any  did  by  Prayer  and  Impofition  of  Hands,  fi- 
 thence  the  Apoftles  times ,  make  others  partakers  of  the  like  miraculous  gifts  and 
 ccs,   as  long  as  it  pleafed  God  to  continue  the  fame  in  his  Church,   but  onely 
 
 4ug»fl  Ae      Bilhops ,  the  Apoftles  Succeffors ,  for  a  time,  even  in  that  power.     St.  Aug". fine 
 
 >  «a  tulig.  acknowledged^  That  fuch  gifts  were  not  permitted  to  laft  always,  left  men  ihould 
 wax  cold  with  the  commonnefs  of  that ,  the  ftrangenefs  whereof  at  the  firft  in- 
 flamed them.  Which  words  of  St.  Jugufline ,  declaring  how  the  vulgar  ufe  of 
 thefe  Miracles  was  then  expired,  are  no  prejudice  to  the  like  extraordinary  Graces, 
 more  rarely  obferved  in  fome,  either  then  or  of  latter  days.  Now  whereas  the 
 Succeffors  of  the  Apoftles  had  but  onely  for  a  time  fuch  power,  as,  by  Prayer  and  Im- 
 pofition of  Hands,  to  beftow  the  Holy  Ghoft  ;  the  reafon  wherefore  Confirma- 
 tion ,  nevei  thelefs ,  by  Prayer  and  Laying  on  of  Hands  hath  hitherto  always  con- 
 tinued, is  for  other  very  fpecial  benefits  which  the  Church  thereby  enjoyeth.  The 
 Fathers  every  where  impute  unto  it  that  gift  or  Grace  of  the  Holy  Ghoft,  not  which 
 maketh  us  firft  Chriftian  men,  but,  when  we  are  made  fuch,  affifteth  us  in  all  vertue, 
 runitth  us  againft  temptation  and  fin.     For,  after  Baptifm  adminiftred ,  there  followeth 
 
 (faith 
 
Ecclejlaffical  Tolity*  255 
 
 (faith  Terttiflian)   Imp fition of Hands ,   with  Invocation  and  Invitation  of  the  Holy  iernJ.de  Bap^ 
 Gho(l,    which  willingly  comet h  down  from  the  Father,   to  reft  upon  the  purified  and  blejfed  tif- 
 Bodies ,   asitmre  acknowledging  the  Waters  of  Baptifm  a  fit  Seat.    St.  Cyprian  in  rypr.  Epift.  2. 
 more  particulai  'imannai ,  alluding  to  that  effett  of  the  Spirit,  which  here  eipecially  a(lDonit-c-" 
 was  refpec"ted.     How  great  (faith  he)  is  that  power  and  force  wherewith  the  minde  is 
 here  (he  meaueth  in  Baptifm)  enabled,  being  not  onely  withdrawn  from  that  pernicious 
 hold  which  the  World  before. hud  of  it,  nor  onely  fo  purified  and  made  clean,  that  no  (lain 
 dnblemrfli  cfth<  Enemies  rnvafion  doih remain;  but  over  and  be  fides  (namely,  through 
 Prayer  and  lmpof't.icn  of  Hands  )  becometh  yet  greater ,  yet  mightier  in  flrength ,  fo 
 far  as  U  rai%r  ovitii  a  kindecf  Imperial  Dominion,  over  the  whole  ■ and  of  that  roming 
 and  footling  Adverfary.     As  much  is  Signified  by  Eufebms  E  miff  en  us ,  faying,  The  ztfeb.Emif. 
 Holy  G  he  (I  which  defndeth  with  faving.  influence  upon  the  Waters  of  Baptifm ,    doth   '        Pente' 
 there  give  that  fulneji  which  fuffceth  for  innocenty  ,    and  afterwards  exhibit eth  in 
 Confirmation  an  Augmentation  of  further  Grace.     The  Fathers  therefore  being  thus 
 perfwaded,    held  Confirmation  as  an  Ordinance  Apoftolick,    always  profitable  in  Aug.  de  TVn. 
 Gods  Church,  although  not  always  accompanied  with  equal  largenefs  of  thole  Ex- lib  '  *•  CiV-i6- 
 ternal  Effecls  which  gave  it  countenance  at  the  firft.     The  caufe  of  fevering  Con- 
 firmation from  Baptifm  (for  moft  commonly  they  went  together)  was  fometimes  in 
 the  Minifter,  which  being  of  inferior  degree ,  might  Baptize,  but  not  Confirm,  as 
 in  their  cafe  it  came  to  pafs,   whom  Peter  and  ^ohndid  confirm,   whereas  Philip  AfliS.  12,1s. 
 had  before  baptized  them  5  and  in  theirs  of  whom  St.  ^m>w<?  hath  faid,  /  deny  not  but  Jet.  Arfverf. 
 the  Cuflom  of  the  Churches  is,  that  the  Bifiop  fhould'go  abroad,  and  imp  oft  ng  his  hands,  Luaf.cap.4. 
 pray  for  the  Gift  of  the  Holy  Ghoft  on  them,  whom-  Presbyters  and  Deacons  far  off,  in 
 lejfer  Cities,    have  already  baptized.    Which  ancient  Cuftom  of  the  Church,   St. 
 Cyprian  groundeth  upon  the  example  of  Peter  znd'Jobn'm  the  Eighth  of  the  Acls, 
 before  ailed  ged.     The  faithful  z'#  Samaria  (faith  he)  had  already  obtained  Baptifm ;  c7pr.Epirt.73, 
 onely  that  which  was  wanting ,    Peter  and  John  fupplicd  by  Prayer  and  Impofition  of  ^^.vba]a~ 
 Hards,  to  the  end,  the  Holy  Ghofl  might  be  poured upon  them.     Which  alfo  is  done  amongft 
 for  fefoes  ,    when  they  which  be  already  Baptized ,    are  brought  to  the  Prelates  of  the 
 Church .  to  obtain  by  their  Prayer  and  Impofition  of  Hands  the  Holy  Ghoft.     By  this  it  ap- 
 pear^th ,   that  when  the  Minifters  of  Baptifm  were  perfons  of  inferior  degree,   the 
 BiihoLs  did  alter  Confirm  whom  fuch  had  before  Baptized.   Sometimes  they  which  by 
 force  of  their  Ecclefiaftical  Calling,  might  do  as  well  the  one  as  the  other,  were  not- 
 withstanding Men  whom  Herefie  had  dif-joyned  from  the  Fellowship  of  true  Believers. 
 Whereupon,  when  any  Man,  by  them  Baptized  and  Confirmed,  came  afterwards 
 to  fee  and  renounce  their  Error,    there  grew  in  fome  Churches  very  hot  contention 
 about  the  manner  of  admitting  fuch  into  the  Bofome  of  the  true  Church,  as  hath 
 been  declared  already  in  the  queftion  of  Rebaptization.     But  the  generally  received 
 Cuftom  was  onely  to  admit  them  with  Impofition  of  Hands  and  Prayer.     Of  which 
 Cuftom,  while  fome  imagined  the  reafon  to  be,  for  that  Hereticks  might  give  Re- 
 miifion  of  Sins  by  Baptifm,  but  not  the  Spirit  by  Impofition  of  Hands,    becaufe 
 themfelves  had  not  Gods  Spirit,    and  that  therefore  their  Baptifm  might  ftand; 
 but  Confirmation  muft  be  given  again.     The  imbecillity  of  this  ground,  gave  Cyprian 
 occafion  to  oppofe  himfelf  againft  the  practice  of  the  Church  herein,   laboring 
 many  ways  to  prove ,  That  Hereticks  could  do  neither-,  and  confequently,  that  their 
 Baptifm  in  all  refpecls ,   was  as  fruftrate  as  their  Chrifm  -,   for  the  manner  of  thofe 
 times  was  in  Confirming  to  ufe  Anointing.     On  the  other  Rde ,  againft  Luciferians 
 which  ratified  onely  the  Baptifm  of  Hereticks,  but  difannulled  their  Confirmations 
 and  Confecrations,  under  pretence  of  the  reafon  which  hath  been  before  fpecified , 
 Hereticks  cannot  give  the  Holy  Ghoft,     St.  Jerome  proveth  at  large,  That  if  Baptifm 
 by  Hereticks  be  granted  available  to  Remifiion  of  Sins ,    which  no  man  receiveth 
 without  the  Spirit,  it  muft  needs  follow,  that  the  reafon  taken  from  difability  of  be- 
 llowing the  Holy  Ghoft ,  was  no  reafon  wherefore  the  Church  fhould  admit  Con- 
 verts with  any  new  Impofition  of  Hands.     Notwithstanding,   becaufe  it  might  be 
 objected ,  That  if  the  gift  of  the  Holy  Ghoft  do  always  joyn  it  felf  with  true  Bap- 
 tifm, the  Church,  which  thinketh  the  Bifhops  Confirmation  after  others  Mens  Bap- 
 tifm needful  for  the  obtaining  of  the  Holy  Ghoft ,    fhould  hold  an  error :    Saint 
 Jerome  hereunto  makethanfvve:.  That  the  caufe  of 'this  obfervation  is  not  anyabfo- 
 
 O  0  lute 
 
-    ■. 
 
 Z56  The  Fifth  <Boo{  of 
 
 lute  impoffibilky  of  receiving  the  Holy  Ghoft  by  the  Sacrament  of  Baptifm,'  unlefs 
 a  Bifhop  add  after  it  the  Impofition  of  Hands ,  but  rather  a  certain  congruity  and 
 fitnefs  to  honor  Prelacy  with  fuch  pre-eminences ,  becaufe  the  fafety  of  the  Church 
 dependeth  upon  the  dignity  of  her  chief  Superiors ,  to  whom ,  if  fome  eminent 
 Offices  of  Power  above  others  fhould  not  be  given ,  there  would  be  in  the  Church 
 as  many  Schifms  as  Priefts.  By  which  anfwer,  it  appeareth  his  opinion  was,  That 
 the  Holy  Ghoft  is  received  in  Baptifm  5  that  Confirmation  is  onely  a  Sacramental 
 Complement  •,  that  the  reafon  why  Bifhops  alone  did  ordinarily  confirm  ,  was 
 not  becaufe  the  benefit,  grace,  and  dignity  thereof,  is  greater  then  of  Baptifm  ^  but 
 rather,  for  that,  by  the  Sacrament  of  Baptifm,  Men  being  admitted  into  Gods  Church, 
 it  was  both  reafonable  and  convenient  ,  that  if  he  Baptize  them  not  unto  whom 
 the  chiefeft  authority  and  charge  of  their  Souls  belongeth  -,  yet  for  honors  fake, 
 Heb.6.3.  1  and  in  token  of  his  Spiritual  Superiority  over  them  ,  becaufe  to  blefs,  is  an  act  of 
 Authority,  the  performance  of  this  annexed  Ceremony  fhould  be  fought  for  at  his 
 hands.  Now  what  effect  their  Impofition  of  Hands  hath ,  either  after  Baptifm  ad- 
 miniftredby  Hereticksorotherwife,  St.  Jerome  in  that  place  hath  made  no  mention, 
 becaufe  all  men  underftood  that  in  Converts  it  tendeth  to  the  fruits  of  Repentance, 
 Pfai.  51.  io,  andcraveth  in  behalf  of  the  Penitent,  fuch  grace  as  David,  after  hisifall,  defired 
 11,  «2-  at  the  hands  of  God  5  in  others,  the  fruit  and  benefit  thereof  is,  that  which  hath  been 
 
 before  (hewed.  Finally,  Sometime  the  caufe  of  fevering  Confirmation  from  Baptifm, 
 was  in  the  parties  that  received  Baptifm  being  Infants,  at  which  age  they  might 
 be  very  well  admitted  to  live  in  the  Family  5  but  becaufe  to  fight  in  the  Army  of 
 God,  to  difcharge  the  duties  of  a  Chriftian  man,  to  bring  forth  the  fruits,  and 
 to  do  the  Works  of  the  Holy  Ghoft,  their  time  of  ability  was  not  yet  come ,  (fo 
 that  Baptifm  were  not  deferred)  there  could,  by  ftay  of  their  Confirmation,  no 
 harm  enfue,  but  rather  good.  For  by  this  means  it  came  to  pafs,  that  Children  in 
 expectation  thereof ,  were  feafoned  with  the  principles  of  true  Religion,  before 
 malice  and  corrupt  examples  depraved  their  mindes ,  a  good  foundation  was  laid  be- 
 times for  direction  of  the  courfe  of  their  whole  lives,  the  Seed  of  the  Church  of 
 God  was  preferved  fincere  and  found ,  the  Prelates  and  Fathers  of  Gods  Family , 
 to  whom  the  cure  of  their  Souls  belonged,  faw  by  tryal  and  examination  of  them,  a 
 part  of  their  own  heavy  burthen  difcharged,  reaped  comfort  by  beholding  the  firft 
 beginnings  of  true  godlinefs  in  tender  years ,  glorified  him  whofe  praife  they  found 
 in  the  mouths  of  Infants,  and  neglected  not  fo  fit  opportunity  of  giving  every  one 
 Fatherly  encouragement  and  exhortation.  Whereunto  Impofition  of  Hands,  and 
 Prayer  being  added,  our  Warrant  for  the  great  good  effect  thereof,  is  the  fame  which 
 Patriarks,  Prophets,  Priefts,  Apofties,  Fathers,  and  Menof  God,  have  had  for  fuch 
 their  particular  Invocations  and  Benedictions,  as  no  Man,  Ifuppofe,  profefling 
 truth  of  Religion ,  will  eafily  think  to  have  been  without  Fruit,  No,  there  is  no 
 caufe  we  fhould  doubt  of  the  benefit  5  but  furely  great  caufe  to  make  complaint  of 
 the  deep  neglect  of  this  Chriftian  duty,  almoft  with  all  them,  to  whom  by  right  of 
 their  place  and  calling,  the  fame  belongeth.  Let  them  not  take  it  in  evil  part,  the 
 „  r  ...  thing  is  true,  their  fmall  regard  hereunto  hath  done  harm  in  the  Church  of  God. 
 Hg.fpj!  Te'u  That  which  *  Error  rafhly  uttereth  in  difgrace  of  good  things,  may  peradventure 
 me  why  there  be  fpunged  out,  when  the  print  of  thofe  evils,  which  are  grown  through  neglect, 
 
 fhould  be  any 
 Inch  Confir- 
 mation in  cheChurch,  being  brought  in  by  the  feigned  Decretal  Epiftles  of  the  Popes  ("  this  is  retracted  by  the  fame  T.C. 
 lib.  3.  pag.  232.  That  it  is  ancientcr  then  the  feigned  Decretal  Epiftles,  I  yield  unto  J  andno  one  tittle  thereof,  being  once 
 found  in  the  Scripture,  and  feeing  that  it  hath  been  fo  horribly  abufed,  and  not  necefTary ;  why  ought  it  not  to  be  utterly 
 ibolifhed  ?  And  thirdly,  this  Confirmation  hath  many  dangerous  points  in  it.  The  firft  ftep  of  Popery  in ithis  Confirmation, 
 is  the  lay  ing  on  of  Hands  upon  the  Head  of  the  Childe,  whereby  the  opihion  of  it  that  it  is  a  Sacrament,  is  confirmed,  efpe. 
 cially  when  as  the  Prayer  doth  fay,  That  it  is  done  according  to  the  example  of  the  Apofties,  which  is  a  manifeft  untruth, 
 and  taken  indeed  from  the  Popifh  Confirmation.  The  fecond  is,  for  that  the  Bifhop,  as  he  is  called,  muft  be  the  onely  Minifler 
 of  ir,  whereby  the  Popifh  opinion,  whkhefteemeth  itabove  Baptifm,  is  confirmed.  For  w  hi  left  Baptifm  maybe  miniflred 
 of  the  Minifler,  and  not  Confirmation,  but  onely  of  the  Bifhop;  there  is  great  caufe  of  fufpition  given  to  think  that  Bap- 
 tifm is  not  fo  precious  a  thing  as  Confirmation  ,  feeing  tkis  was  one  of  the  principal  reafons  whereby  that  wicked  opinion  was 
 eftablifhed  in  Popery.  1  do  not  here  fptak  of  the  inconvenience ,  that  men  arc  conftraised  with  charges  to  bring  their  chil- 
 dren oftentimes  half  a  fcore  miles  for  that,  which,  if  it  were  needful,  might  be  as  well  done  at  home  in  their  own  Parifhei. 
 The  third  is,  fcr  that  the  Book  faith,  a  caufe  of  uftng  Confirmation  is,  That  by  Imptfition  of  Hands  and  Prayer,  the  Children 
 may  receive  ftrength  and  defence  againft  all  temptations,  whereas  there  is  no  promife,  that  by  the  Laying  on  of  Hands  upon 
 Children  any  fuch  gift  fhall  be  given  •,  and  it  maintaineth  the  Popifh  diftinftion,.  That  the  Spirit  of  God  is  given  at  Baptifm, 
 unto  Rcmiffion  of  Sins ;   and  in  Connrmation.unto  Strength. 
 
 will 
 
Ecclefiaftical  Toltty.  257 
 
 will  remain  behinde.  Thus  much  therefore  generally  fpoken ,  may  ferve  for  anfwer 
 unto  their  demands ,  that  require  us  to  tell  them,  Why  there  fhould  be  any  fuch  con- 
 firmation in  the  Church,  feeing  we  are  not  ignorant  how  earneftly  they  have  pio- 
 tefied  againft  it  5  and  how  dire&ly  ( although  untruly ,  for  fo  they  are  content  to 
 acknowledge )  it  hath  by  fome  of  them  been  faid ,  To  he  firfi  brought  in  by  the 
 feigned  Decretal  Epiftles  of  the  Popes  ;  or,  why  it  fhould  not  be  utterly  abolijhed , 
 feeing  that  no  one  title  thereof,  can  be  once  found  in  the  whole  Scripture,  except  the 
 Epiftle  to  the  Hebrews  be  Scripture  :  And  again,  feeing  that  how  free  foever  it 
 be  now  from  abufe,  if  we  look  back  to  the  times  paft ,  which  wife  men  do  al-  H°  '  " l" 
 ways  more  refped  then  the  prefent ,  it  hath  been  abufed ,  and  is  found  at  the 
 length  no  fuch  profitable  Ceremony,  as  the  whole  filly  Church  of  Chrift,  for  the 
 fpace  of  thefe  Sixteen  hundred  years ,  hath  through  want  of  experience  imagined. 
 Laft  of  all,  Seeing  alfo,  befides  the  cruelty  which  is  mewed  rewards  poor  Country 
 people,  who  are  fain  fometimes  to  let  their  Ploughs  ftand  ftill,  and  with  incre- 
 ble  wearifome  toyl  of  their  feeble  bodies ,  to  wander  over  Mountains  and  through 
 Woods  5  it  maybe,  now  and  then  little  lefs  then  a  whole  halt  fcore  of  miles  for  a 
 Bifhops  bleffing ,  which  if  it  were  needful,  might  as  well  be  done  at  home  in  their 
 own  Parifhes  ,  rather  then  they  to  pur  chafe  it  with  fo  great  lofi  andfo  intolerable  pain. 
 There  are,  they  fay,  in  Confirmation ,  befides  this ,  Three  terrible  points.  The 
 firft  is,  Laying  on  of  hands ,  with  pretence,  that  the  fame  is  done  to  the  example  of  the 
 Apoffles  ,  which  is  not  onely,  as  they  fuppofe,  a  mamfeft  untruth  5  (for  all  the 
 World  doth  know,  that  the  Apoftles  did  never  after  Baptifm  lay  hands  on  any, 
 and  therefore  Saint  Luke  which  faith  they  did ,  was  much  deceived : )  Bdt  farther  A<*  8  , 
 alfo,  we  thereby  teach  men  to  think  Impofttion  of  Hands  a  Sacrament ,  belike,  be-  A' '  *'  ' I7' 
 caufe  it  is  a  principle  ingrafted  by  common  Light  of  Nature  in  the  Mindes  of  Men, 
 that  all  things  done  by  Apoftolick  example ,  mull:  needs  be  Sacraments.  The 
 fecond  high  point  of  danger  is,  That  by  tying  Confirmation  to  the  Bifhop  alone,  there 
 is  great  caufe  of  \ufpition  given  ,  to  think  that  Baptifm  is  not  fo  precious  a  thing  as 
 Confirmation:  For  will  any  man  think ,  that  a  Velvet  Coat  is"  of  more  price, 
 then  a  Linnen  Coyf ,  knowing  the  one  to  be  an  ordinary  Garment ,  the  other  art 
 Ornament  which  onely  Sergeants  at  Law  do  wear  t  Finally,  To  draw  to  an  end  of  perils, 
 the  laft  and  the  weightieft  hazard  is,  where  the  Book  it  felf  doth  fay,  That  Chil- 
 dren by  Imposition  of  Hands  and  Prayer,  may  receive  ftrength  againft  all  temptation: 
 Which  fpeech,  as  a  two-edged  fword,  doth  both  ways  dangeroufly  wound  -,  partly  be- 
 caufe  it  afcribeth  Grace  to  Impofition  of  Hands,  whereby  we  are  able  no  more  to 
 affure  our  felves  in  the  warrant  of  any  promife  from  God,  that  his  Heavenly  Grace 
 fhall  be  given  ,  then  the  Apoftle  was ,  that  himfelf  fhould  obtain  Grace  by  the 
 bowing  of  his  knees  to  God  •,  and  partly,  becaufe  by  ufing  the  very  word  ftrength 
 in  this  matter,  a  word  fo  apt  to  fpred  mteftion,  we  maintain  with  Pop  (h  Flange-  Ei'he»-3-  »4- 
 lifts,  an  old  forlorn  difiincJion  of  the  Holy  Ghoft,  beftowed  upon  Chnfts  Apoftles  h  , 
 before  his  Afcenfion  into  Heaven  ,  and  augmented  upon  them  afterwards  ;  a  di-  aa"^7' 
 ftindion  of  Grace  infufed  into  Chriftian  men  by  degrees  5  planted  in  them  at  the 
 firft  by  Baptifm,  after  cheriftied,  watred,  and  (  be  it  fpoken  without  offence) 
 ftrengthned  as  by  other  vertuous  Offices ,  which  Piety  and  true  Religion  teacheth, 
 even  fo  by  this  very  fpecial  Benediction  whereof  we  fpeak,  the  Rite  or  Ceremony  of 
 Confirmation. 
 
 67.  The  Grace  which  we  have  by  the  holy  Eucharift,  doth  not  begin,  but  con-  of  the5  r 
 tinue  life.     No  man  therefore  receiveth  this  Sacrament  before  Baptifm,  becaufe  nd  mem  of  die" 
 dead  thing  is  capable  of  nourishment.     That  which  groweth,  muft  of  neceffity  firft  Body  and 
 live.    If  our  Bodies  did  not  daily  wafte,    Food  to  reftore  them,    were  a  thing  fuper-  chrift^  °f; 
 fluous.     And  it  may  be,  that  the  Grace  of  Baptifm  would  ferve  to  Eternal  Life,  were 
 it  not  that  the  ftate  of  ourSpiritual  Being,  is  daily  fo  much  hindered  and  impaired  after 
 Baptifm.     In  that  life  therefore,  where  neither  Body  nor  Soul  can  decay,  our  Souli 
 fhall  as  little^  require  this  Sacrament,  as  our  Bodies  corporal  nounihmenr.     But  as 
 long  as  the  days  of  our  warfare  laft ,  during  the  time  thac  we  are  both-  fubjed:  to  di- 
 minution and  capable  of  augmentation  in  Grace,  the  Words  of  our  Lord  and  Savi- 
 our Chrift  will  remain  forceable,   Except  ye  eat  the  Flefh  of  the  Son  of  Man,    and  Johns.  12, 
 drink  his  Blood,  ye  have  no  life  in  you.    Life  being  therefore  propofed  unto  all  ra  ?n 
 
 Ooi  as 
 
258  The  Fifth  <Boo{  of 
 
 as  their  end,  they  which  by  Baptifm  have  laid  the  Foundation  and  attained  the  firffc 
 beginning  of  a  new  life,   have  here  their  nourifliment  and  food  prefcnbed  for  con- 
 tinuance of  life  in  them.    Such  as  will  live  the  Life  .of  God,  mud;  eat  the  Flefli  and 
 drink  the  Blood  of  the  Son  of  Man  5   becaufe  this  is  a  part  of  that  diet,  which  if  we 
 want,  we  cannot  live.     Whereas  therefore  in  our  Infancy  we  are  incorporated  into 
 Chrift,  and  by  Baptifm  receive  the  Grace  of  his  Spirit,  without  any  fenfe  or  feeling 
 of  the  gift  winch  God  beftoweth  ;    in  the  Eucharift,   we  fo  receive  the  gift  of  God, 
 that  we  know  by  Grace,  what  the  Grace  is  which  God  giveth  us  -7  the  degrees  of  our 
 own  Jocreafe,  in  holinefs  andvertue,  we  fee  and  can  judge  of  them;  we  underftand. 
 that  the  ftre.ngth  of  our  life  begun  in  Chrift,  is  Chrift  -  that  his  Flefli  is  Meat,  and  his 
 Blood  drink  •  not  by  furmifed  imagination,  but  truly,  even  fo  truly,  that  through 
 Faith j  we  perceive  in  the  Body  and  Blood  facramentally  prefented,  the  very  tafteof 
 Eternal  Lite  -,  the  Grace  of  the  Sacrament ,  is  here  as  the  food  which  we  eat  and  drink. 
 This  was  it  that   fome  did  exceedingly  fear ,    left  Zwinglim  and  Oecolampadiui 
 would  bring  to  pafs,  that  men  fhould  account  of  this  Sacrament,  but  onelyasofa 
 ftudow,  deftitute,  empty,  and  void  of  Chrift.     But  feeing,  that  by  opening  the  feveral 
 opinions  which  have  been  held,  they  are  grown,  for  ought  lean  fee,  on  all  fides  at 
 the  length  to  a  general  agreement,  concerning  that  which  alone  is  material,  name- 
 ly, The  Real  Participation  of  Chrift,  and  of  Life  in  his  Body  and  Blood ,  by  means  of 
 this  S/acrament ;    Wherefore  fliould  the  World  continue  ftill  diftra&ed,  and  rent  with 
 fo  manifold  Contentions ,   when  there  remaineth now  noControverfie,  faving  onely 
 about  the  fubjeel  where  Chrift  is  ?  Yea,  even  in  this  point  nofidedenieth,  but  that 
 the  Soul  of  Man  is  the  receptacle  of  Chrifts  prefence.     Whereby  the  queftion  is  yec 
 driven  to  a  narrower  iffue,  nor  doth  any  thing  reft  doubtful  but  this,  Whether  when 
 the  Sacrament  is  adminiftred,.  Chrift  be  whole  within  Man  onely,  or  elfe  his  Body  and. 
 Blood  be  alio  externally  feated  in  the  very  Confecrated  Elements  themfelves.     Which 
 opinion  they  that  defend,  are  driven  either  to  Confubftantiate  and  Incorporate  Chrift 
 with  Elements  Sacramental ,   or  to  Tranfubftantiate  and  change  their  fubftance  into 
 his-,  and  fo  the  one  to  hold  him  really,  but  invifibly,  moulded  up  with  the  fubftance 
 of  thofe  Elements  -?,  the  other  to  hide  him  under  the  onely  vifible  fhew  of  Bread 
 and  Wine,  the  fubftaflce  whereof,  as  they  imagine,  is  abolifhe'd,  and  his  fucceeded 
 in  ths  fame  room.     All  things  confidered-,  and  compared  with  that  fuccefs,  whicji 
 Truth  hath  hitherto  had  fby  fo  bitter  Conflicts  with  Errors  in  this  point,  Shall  I 
 wtib  that  men  .would  more  give  themfelves  to  meditate  with  filence,  what  we  have 
 ,     by  the  Sacrament ,   and  lefs  to  difpute  of  the  manner  how  *     If  any  ma'n.'fuppofe 
 that  this  were  too  great  ftupidity  and  dulnefs,    let  us  fee  whether  the  Apoftles  of 
 our  Lord  themfelves  have  not  done  the  like.     It  appeareth  by  many  examples,  that 
 they  of  their  own  difpofition  were  very  fcrupulous  and  inquifitive,  yea,  in;  other  cafes 
 of  lefs  importance,  and  lefs  difficulty,  always  apt  to  move  queftions.     How  c'oineth 
 it  to  pafs,   that  fo  few  words  of  fo  high  a  Myftery  being  uttered  ,    they  receive 
 with  gladnefs  the  gift  of  Chrift,  and  make  no  (hew  of  doubt  or  fcruplec'     The  rea- 
 fon  hereof,  isnotckuk  to  them  which  have  any  thing  at  all  obferved  how  the  powers 
 of  the'.minde  are  wont  to  ftir,  when  that  which  we  infinitely  |ohg  for,  prefenteth 
 it  felf  above  and  befides  expectation.    Curious  and  intricate  fpeculations  do  hinder, 
 they  abate,  they  quench  fuch  inflamed  motions  of  delight  ana  joy,  as  Divine  Graces 
 ufe  to  raife  when   extraordinarily  they  are  prefent.     The  minde  therefore  feeling 
 prefent  joy,  is  always  marvellous  unwilling  to  admit  any  other  cogitation ,  and  in 
 that  cafe,  cafteth  off  thofe  difputes  whereunto  the  intellectual  part  at  other  times 
 eafily  dravveth.     A  manifeft  effecT:  whereof  may  be  noted,  if  we  compare  with  our 
 Lords  Difciples  in  the  Twentieth  oij-ohn,  the- people  that  are  faid  in  the  Sixth  of 
 $ohn3  to  have  gone  after  him  to  Capernaum.     Tnefe  leaving  him  on  the  one  fide  the 
 Sea  of  Tiberias  >  and  finding  him  again  as  foon  as  themfelves  by  fliip  were  arrived  on 
 *he  contrary  fide,  whither  they  knew  that  by  fliip  he  came  not,  and  by  Land  the 
 journey  was  longer  then  according  to  the  time  he  could  have  to  travel,  astheywon- 
 Johnd.  25.      dered-,;fo  they  asked  alfo,  Rabbi,  when  came  (I  thou  hither  ?    The  Difciples,  when 
 Chriftiappeared  to  them  in  far  more  ftrange  and  miraculous  manner,  moved  no  quefti- 
 on,   but  rejoyced  greatly  in  that  they  faw.     For  why?  The  one  fort  beheld  onely, 
 that,  in  Chrift,  which  they  knew  was  more  then  natural,  but  yet  their  afte&ion  was 
 
 not 
 
Ecclefiaffical  'Polity.  259 
 
 not  rapt  therewith  through  any  great  extraordinary  gladnefs  •,    the  other,  when  they 
 looked  on  Chrift,   were  not  ignorant  that  they  faw  the  Well-fpring  of  their  own 
 Everlafting  felicity  •,    the  one,  becaufe  they  enjoyed  not,  difputed  5    the  other  de- 
 puted not,  becaufe  they  enjoyed.    'Ifthentheprefen.ee  of  Chrift  with  them,  did  Co 
 much  move,  Judge  what  their  thoughts  and  affections  were  at  the  time  of  this  new 
 presentation  of  Chrift  ;    not  before  their  Eyes,  but  within  their  Souls.     They  had 
 learned  before,  That  his  Fleih  and  Blood  are  the  true  caufe  of  Eternal  Life-  that 
 this  they  are  not  by  the  bare  force  of  their  own  fubftance,   but  through  the  dignity 
 and  worth  of  His  Perfon,  which  offered  them  up  by  way  of  Sacrifice,  for  the  Life  of 
 the  whole  World,  and  doth  make  them  ftill  effectual  thereunto:    Finally,  that  to  us 
 they  are  Life  in  particular,  by  being  particularly  received.     Thus  much  they  knew, 
 although  as  yet  they  underftood  not  perfectly,  to  what  effect  or  iffue  the  fame  would 
 come,  till  at  the  length,   being  affembled  for  no  other  caufe  which  they  could  ima- 
 gine, but  to  have  eaten  the  Paflbver  onely  that  Mofes  appointed  ^  when  they  faw 
 their  Lord  and  Mafter,  with  hands  and  eyes  lifted  up  to  Heaven,  firft  blefs  and  confe- 
 crate,  for  the  endlefs  good  of  all  Generations  till  the  Worlds  end,  the  chofen  Ele- 
 ments of  Bread  and  Wine,  which  Elements,  made  for  ever  the  Instruments  of  Lik 
 by  vertue  of  his  Divine  Benediction,    they  being  the  firft  that  were  commanded  to 
 receive  from  him,   the  firft  which  were  warranted  by  his  prom  ife,  that  not  onely  un- 
 to them  at  the  prefent  time,   but  to  whomfoever,  they  and  their  Succeffors  after  them , 
 did  duly  adminifter  the  fame,  thofe  Myfteriesfhould  ferveas  Conducts  of  Life,  and 
 Conveyances  of  his  Body  and  Blood  unto  them  :  Was  it  pofllble  they  fliould  hear 
 that  voice  ,    Take,  eat,  This  is  my  Body  ;  .Drink  ye  all  of  this,  This  is  my  Blood  ?     Pof- 
 fible, that  doing  what  was  required,    and  believing  what  was  promifed,   the  fame 
 fliould  have  prefent  effect  in  them,  and  not  fill  them  with  a  kinde  of  fearful  admira- 
 tion at  the  Heaven  which  they  faw  in,  themfelves  c"  They  had  at  that  time  a  Sea  of 
 Comfort  and  Joy  to  wade  in,  and  we,  by  that  which  they  did ,   are  taught,  that  this 
 Heavenly  Food  is  given  for  the  fatisfying  of  our  empty  Souls,  and  not  for  the  exer- 
 cifing  of  our  curious  and  fubtile  wits..    If... we  doubt  what  thofe  admirable  words 
 may  import,  let  him  be  our  Teacher  for  the  meaning  of  Chhft,  to  whom  Chrift  was 
 himfelf  a  School-mafter  ,  let  our  Lords  Apoftle  be  his  Interpreter ,  content  we  our 
 felves  withhis  Explication^  My  Body,  The  Communion  of  my  Body:  My  Blood,  The 
 Communion  of  my  Blood.     Is  there  any  thing  more  expedite,  clear ,  and  eafie,    then 
 that  as  Chrift  is  termed  our  Life,  becaufe  rhrough  him  we  obtain  life-,  fo  the  parts  of 
 this  Sacrament  are  his  Body  and  Blood ,  for  that  they  are  fo  to  us  5   who  receiving 
 them,  receive  that  by  them  which  they  are  termed  j    The  Bread  and  Cup  are  his 
 Body  and  Blood ,   becaufe  they  are  caufes  inftrumental ,    upon  the  receit  whereof, 
 the  Participation  of  his  Body  and  Blood  enfueth.  For  that  which  produceth  any  certain 
 effect,  is  not  vainly  nor  improperly  faid  to -be,   that  very  effect  whereUnto  it  tendeth. 
 Every  caufe  is  in  the  effect  which  groweth  from  it.     Our  Souls  and  Bodies  quickned 
 to  Eternal  Life,  are  effects  $  the  caufe  whereof,  is  the  Perfon  of  Chrift :  His  Body  and 
 Blood  are  the  true  Well-fpring,  out  of  which,  this  Life  floweth.     So  that  his  Body 
 and  Blood  are  in  that  very  fubject  whereunto  they  minifter  life:  Not  onely  by  effect 
 or  operation,  even  as  the  mfluence  of  the  Heavens  is  in  Plants,  Beafts,  Men,  and 
 in  every  thing  which  they  quicken  ^  but  alfoby  a  far  more  Divine  and  Myftical  kinde 
 of  Union,  which  maketh  us  one  with  him,  even  as  He  and  the  Father  are  one.     The 
 Real  Prefenceof  ChriftsmoftBleffed  Body  and  Blood,  is  not  therefore  to  be  fought 
 for  in  the  Sacrament ,    but  in  the  worthy  Receiver  of  the  Sacrament.     And  with 
 this  the  veryorder  of  our  Saviours  words,  agreeth,  firft,  Take  and  eat ■  ;  then,  This  Mark  14.  »a. 
 is  my Bodf  which  was  broken  for  you  :    Firft,  Drink  ye  all  of  this  ;  then  followeth,  This 
 is  my  Blood  of.  the  New  Tefiament ,     which   is  fljed  for  many  for  tUt  rcmifion  of  fins, 
 1  fee  not  which  way  it  fhould  be  gathered  by  theWords'of  Chrift,  when  and  where 
 the  Bread,  is  his  Body,    or  the  Cup,  his  Blood  5    but  onely  in  the  very  Heart  and 
 Soul  of  him  which  receiveth  them.     As  for  the  Sacraments,  they  really  exhibite  - 
 but,  for  ought  we. can  gather  out  of  that  which  is  written  of  them,  they  are  not  really, 
 nor  do  really  contain  in  themfelves,  that  Grace,  which  with  them,  or  by  them,  it  plea- 
 ied]  God  to  beftow.     If  on  all  fides  it  be  confeft,  That  the  Grace  of  Baptifm  is  poured 
 into  the  .Soul  .of  Man  5    that  by  Water  we  receive  it ,  although  it  be  neither  feated 
 
 in 
 
i6o  The  Fifth  'Boofof 
 
 in  the  Water,  nor  the  Water  changed  into  it  5  what  fhould  induce  men  to  think,  that 
 the  Grace  of  the  Eucharift  muft  needs  be  in  theEucharift,  before  it  can  be  in  us  that 
 receive  it  i.  The  fruit  of  theEucharift  is  the  Participation  of  the  Body  and  Blood  of 
 Chrift.     Thereisnofentenceof  holy  Scripture  which  faith,  That  we  cannot  by  this 
 Sacrament  be  made  partakers  of  his  Body  and  Blood,  except  they  be  firft  contained 
 in  the  Sacrament,  or  the  Sacrament  converted  into  them.     This  is  my  Body  ,   and 
 This  is  my  Blood,  being  words  of  promife,  fith  we  all  agree,  That  by  the  Sacrament, 
 Chrift  doth  really  and  truly  in  us,  perform  his  promife  ;  why  do  we  vainly  trouble 
 our  felves  with  fo  fierce  Contentions ,   whether  by  Confubftantiation ,    or  elfe  by 
 Tranfubftantiation  the  Sacrament  it  felf  be  firft  pofleiTed  with  Chrift,  or  no  *   A 
 thing  which  no  way  can  either  further  or  hinder  us,  howfoever  it  ftand,  becaufe  our 
 Participation  of  Chrift  in  this  Sacrament ,  dependeth  on  the  co-operation  of  his 
 Omnipotent  Power ,    which  maketh  it  his  Body  and  Blood  to  us  5   whether  with 
 change  or  without  alteration  of  the  Element ,  fuch  as  they  imagine,  we  need  noc 
 greatly  to  care  or  inquire.     Take  therefore  that  wherein  all  agree,  and  then  con- 
 sider by  it  felf,  what  caufe,  why  the  reft  inqueftion  fhould  not  rather  be  left  as  fuper- 
 fluous,  then  urged  as  neceffary.     It  is  on  all  fides  plainly  confeft,  firft,  That  this  Sa- 
 crament is  a  true  and  a  real  Participation  of  Chrift,  who  thereby  imparteth  himfelf, 
 even  his  whole  intire  Perfon ,  as  a  Myftical  Head,  unto  every  Soul  that  receiveth  him, 
 and  that  every  fuch  Receiver  doth  thereby  incorporate  or  unite  himfelf  unto  Chrift 
 as  aMyftical  Member  of  him,  yea,  of  them  alfo  whom  he  acknowledgeth  to  be  his 
 own.    Secondly,  That  to  whom  the  Perfon  of  Chrift  is  thus  communicated,  to  them 
 he  giveth  by  the  fame  Sacrament  his  holy  Spirit  to  fan&ifie  them,  as  it  fan«5Lfieth 
 him  which  is  their  Head.     Thirdly,  That  what  merit,  force,  or  vertuc  foever  there  is 
 in  his  Sacrificed  Body  and  Blood,  we  freely,  fully,  and  wholly  have  it  by  this  Sacra- 
 ment.    Fourthly,  That  the  effecl  thereof in  us,  is  arealtranfmutationofour  Souls  and 
 Bodies,  fromfintorighteoufnefs,  from  death  and  corruption  to  immortality  and  life. 
 Fifthly,  That  becaufe  the  Sacrament  being  of  it  felf,  but  a  corruptible  and  earthly 
 Creature,   muft  needs  be  thought  an  unlikely  Inftrument  to  work  fo  admirable 
 effeclsinManj  we  are  therefore,  to  reft  our  felves  altogether  upon  the  ftrength  of  his 
 
 f  lor  ions  power,  who  is  able,  and  will  bring  to  pafs,  That  the  Bread  and  Cup  which 
 e  giveth  us,  fhall  be  truly  the  thing  he  promifeth.  It  feemeth  therefore  much  amifs, 
 that  againft  them  whom  they  term  Sacramentaries ,  fo  many  invective  Difcourfes 
 are  made,  all  running  upon  two  points,  That  the  Eucharift  is  not  bare  a  Sign  or  Figure 
 onely,  and  that  the  efficacy  of  his  Body  and  Blood  is  not  all  we  receive  in  this  Sacra- 
 ment. For  no  man,  having  read  their  Books  and  Writings  which  are  thus  traduced, 
 can  be  ignorant  that  both  thefe  AfTertions  they  plainly  confefs  to  be  mod  true.  They 
 do  not  fo  interpret  the  words  of  Chrift,  as  if  the  name  of  his  Body  did  import  but 
 the  figure  of  his  Body  •,  and  to  be,  were  onely  to  fignifie  his  Blood.  They  grant, 
 that  thefe  holy  My fteries  received  in  due  manner,  do  inftrumentally  both  make  us  par- 
 takers of  the  Grace  of  that  Body  and  Blood  which  were  given  for  the  Life  of  the 
 World  -y  and  befides,  alfo  impart  unto  us,  even  in  true  and  real,  though  myftical  man- 
 ner, the  very  Perfon  of  our  Lord  himfelf,  whole,  perfect,  and  intire,  as  hath  been 
 fhewed.  Now  whereas  all  three  opinions  do  thus  far  accord  in  one,  that  ftrong  con- 
 ceit which  two  of  the  three  have  imbraced,  as  touching  a  Literal,  Corporal,  and  O- 
 ral  Manducationof  the  very  Subftance  of  his  Flefh  and  Blood,  is  furelyan  opinion  no 
 where  delivered  in  holy  Scripture,  whereby  they  mould  think  themfelves  bound  to 
 believe  it,  and  (to  fpeak  with  the  fofteft  terms  we  can  ufe)  greatly  prejudiced  in  that, 
 when  fome  others  did  fo  conceive  of  eating  his  Flefh ,  our  Saviour  to  abate  thac 
 error  in  them,  gave  them  directly  to  understand,  how  his  Flefh  fo  eaten  could  profit 
 them  nothing,  bdfcaufe  the  words  which  he  fpake  were  Spirit  •,  that  is  to  fay,  they 
 had  a  reference  to  a  Myftical  Participation  5  which  Myftical  Participation  giveth  life. 
 Wherein  there  is  fmall  appearance  of  likelihood,  that  his  meaning  fhould  be  onely  to 
 make  them  Marcionite6  by  inverfion,  and  to  teach  them  that,  as  Marcion  did  think, 
 Chrift  feemed  to  be  Man,  but  was  not  5  fo  they  contranwife  fhould  believe,  Thac 
 Chrift  in  Truth  would  fo  give  them,  as  they  thought,  his  Flefh  to  eat ;  but  yet  left  the 
 horror  thereof  fhould  offend  them,  he  would  not  feem  to  do  that  he  did.  When 
 they  which  have  this  opinion  of  Chrift,  in  that  Blefled  Sacrament,  go  about  to  ex- 
 plain 
 
Ecclcjtaffical  Polity.  %6\ 
 
 plain  themfelves,  and  to  open  after  what  manner  things  are  brought  to  pafs,  the  one 
 fort  lay  the  Union  of  Chrifts  Deity  With  his  Manhood,  as  their  firft  foundation  and 
 ground:    Fr6m  thence  they  infer  a  power  which  the  Body  of  Chrift  hath,  thereby 
 to  prefent  it  felf  in  all  places ;  out  of  which  Ubiquity  of  his  Body,  they  gather  the 
 prefence  thereof  with'  that  fan&ified  Bread  and  Wine  of  our  Lords  Table  :    The 
 Conjunction  of  his  Body  and  Blood  with  thofe  Elements  they  ufe  as  an  Argument, 
 to  fhew  how  the  Bread  may  as  well  in  that  refpeft  be  termed  his  Body,  becaufe  his 
 Body  is  therewith  joyned,  as  the  Son  of  God  may  be  named  Man,  by  reafon,  that  ".^m&T 
 GodandManinthePerfonof  Chrift  are  united  :  To  this  they  add,  how  the  Words  Emm  dV- 
 of  Chrift  commanding  us  to  eat,  muff,  needs-  import,  That  as  he  hath  coupled  the  ciPulis corpus 
 Subftanceof  hisFlefh,  and  theSubfhnce  of  Bread  together,  fowetogether  mould  S^Sf" 
 receive  both  :   Which  Labyrinth,  as  the  other  fore  doth  juftly  fhun,   fo  the  way  corpus  meu'm 
 which  they  take  to  the  fame  Inn  is  fomewhat  more  fhort,  but  no  whit  more  certain.  fipCuer^adc00,r(10erf|, 
 For  through  Gods  Omnipotent  Power,  they  imagine  that  Tranfubftantiation follow-  mei.  CFigPu°raS 
 eth  upon  the  words  of  Confecration ;  and,  upon  Tranfubftantiation ,  the  Participa-  a"ttinnon(u- 
 tion  of  Chrifts  both  Body  and  Blood,  in  the  onely  fhape  of  Sacramental  Elements.  cariseffe'cor- 
 So  that  they  all  three  do  plead  Gods  Omnipotency  :  Sacramentaries,  to  that  Altera-  pus,cum  vacua 
 tion,  which  the  reft  confefs  he  accomplimeth  jj  the  Patrons  of  Tranfubftantiation,  over  phLmaSilfVi- 
 and  befidesthat,  to  the  change  of  onefubftance  into  another -,  the  Followers  of  Con-  guram  capere 
 fubftantiation ,    to  the  kneading  of  both  Subftances ,   as  it  were ,    into  one  lump  :  n°nPofl<:c- 
 Touching  the  fentence  of  Antiquity  in  thiscaufe-,  firft,  For  as  much  as  they  knew,  Man  lib?*™ 
 that  the  force  of  this  Sacrament  doth  neceffarily  prefuppofe  the  Verity  of  Chrifts  c*p-  4°. 
 both  Body  and  Blood  ,  they  ufed  oftentimes  the  fame  as  an  Argument  to  prove ,  n«  ohiTro 
 That  Chrift  hath  as  truly  the  fubftance  of  Man  as  of  God  ,    becaufe  here  we  re-  fay,tfic(honId 
 ceive  Chrift,  and  thofe  Graces  which  flow  from  him,  in  that  he  is  Man.    So  that  H"W"Yfe!ch 
 if  he  have  no  fuch  Being,  neither  can  the  Sacrament  have  any  fuch  meaning,  as  we  all  "ugh*  deny! 
 confefs  it  hath.  Thus a  7Vrf»#ta#,thus  b  Irtntus,  thus  c  Theodoret  difputeth.  Again,as  in8  .chac 
 evident  it  is  how  they  teach,  -that  Chrift  is  perfonally  there  prefent,  yea  prefent  whole,  Jp^him^he 
 albeit  a  part  of  Chrift  be  corporally  abfent  from  thence,  that  d  Chrift  affifting  this  very  nature  of 
 Heavenly  Banquet  with  his  Perfonal  and  true  Prefence,  e  doth  by  his  own  Divine  m?^  nee  Do- 
 Power,  add  to  the  Natural  Subftance  thereof,  Supernatural  Efficacy,  which f  addition  ne"fuo  rede-'" 
 to  the  Nature  of  thofe  confecrated  Elements,  changeth  them,  and  maketh  them  that  mit,n°s,  neque 
 unto  us,  which  otherwife  they  could  not  be ,  that  to  us  they  are  thereby  made  fuch  SftScomnl* 
 Inftruments,  as  8  myftically,  yet  truly;   invifiblyjVet  really;  work  our  Communion  nicauo  fan- 
 or  Fellowfhip  with  the  Perfon  of  Jefus  Chrift ,  as  well  in  that  he  is  Man  as  God ,  f"-ni*  *'u$  - 
 our  Participation  alfo  in  the  Fruit,  Grace,  and  Efficacy  of  his  Body  and  Blood ;  where-  quem  frang"'* 
 upon  there  enfueth  a  kinde  of  Tranfubftantiation  in  us,  a  true  h  change,  both  of  Soul  mil!eommu' 
 
 a  '  nicatio  corpc 
 
 Sanguis  enim  non  eft,  nifi  a  venis  &  carnibus  &  a  reliqua  quje  eft  fecundum  hominem  fubftantia.  hen.  lib.  5.  cap.  1.  c  'Et 
 TiMuu  <ri  wlQ-  <muaT@-  ctvmuna  Stf  -m  Srua.  fs.vsYi&at,  <m/*ut  £gtt  cji  xj  vvjj  TO  Aanirvu  to  oz»<*a,  in  eif  Srib-nrQ-  ffli/W 
 fjucTv.&Kn'Siv  etMa  Sti*f  Ja'^tK  oA>a.Td.n£r(v.  Theod.  Dialog.  'Aavy-^T©-.  d  Sacramenta  quidem  quartum  in  fe  eft  fine 
 propria  virtute  efle  non  poflimt,  nee  ullo  modo  fe  abfentit  mijeftas  myfteriij.  Cypr.  de  Caen.  cap.  7.  e  Sacramento 
 vifibili  ineflfibiliter  divina  fe  infundit  efTentia  at  eflet  Religioni  circa  Sacramenta  devotio.  Idem,  cap.  6.  Invifibilis  Sa- 
 cerdos  vifibiles  creaturas  in  fubfiantiam  corporis  &  fanguinis  fui  verbo  fuo  fecreta  poteftare  convertit.  In  fpiritualibus 
 Sacramentis  ,  verbi  praecipit  virtus  &  fervit  effectus,^  Enfeb.  Emiffen.  Horn.  $.  de  Pafih.  f  Td  av'itfa**  m  J\am,- 
 7i*x  oap*T&  7i  £  a,tfMT&  l^a.  «V  ii<n  otf^  U^.nwi  Shx^nMut  j  ($  g  yl  *  InArXrmi  unv /SaMe^)  &  vner. 
 ffrQ-  'A^'  **  biKHaf^isa.y  Qucrias.  ^  W.tm  $  &n  j  <B&-r{&<  iaias  ly  -re  $*i(M.tQ-  £  n  'hjhvt  ,  ^  hc$.-m:  'Ui  & 
 atSo,  iia.  x)  ia&-n&i  tu/,  voitj  0  et-^  \y.vira  39  jnse'tiej  >b  'S&rxvvii7)  a>i  en,w<t  ~ov-m  i'#  Tn&vt1).  Theedor.  Ex  quo  a 
 Domino  diftum  eft,  Hoc  facite  in  meam  commemoratiohem,  H^c  eftcaroinea,  &  hie  eft  fanguis  meus,  quotiefcunque 
 his  verbis  &  hac  fide  aftura  eft,  panis  ifte  fuperlubftantialis,  &  calix  benediflione  folenni  faCratut ,  ad  totius  hominis 
 vitam  falntemquc  proficit.  Cyfr.  deCxn.  cap. 3.  Immortalitatis  alimonia  datur,  a  comraunibus cibii  differens  corpora- 
 lis  fubftantia;  retinens  fpeciem,  fed  virtutis  divin*  invifibili  efficientia  probans  adefTe  pra;fei»tiam.  Ibid.  cap.  2'.  g  Sen- 
 fibilibns  Sacramentis  inert  vit*  xternz  effectus,  &  non  tam  corporali  quam  fpirituali  tranfitione  Chrifto  unimur  Ipfe 
 enim  fc  panis  &  caro,  &  fanguis,  idem  cibus,  &  fubftantia  &  vitafaftus  eft  Ecclefix  fua:  quam  corpus  fuum  appd- 
 lat,  dans  ei  participationem  fpiritus,  Ibid.  cap.  5.  Noftra  &  ipfius  conjunclio  nee  mifcet  perfonas,  nee  unit  fubftan- 
 tias,  fed  effectus  confociat  &  confeederat  voluntates.  Ibid.  cap.  6.  Manfio  noftra  in  ipfo  eft  manducatio,  &  potcs  quart 
 quaedam  incorporatio,  Ibid,  cap.o.  Illeeft  inPatte  per  Naturam  divinitatis,  nos  in  eo  per  corporalem  ejusNativitatem, 
 ille  rurfus  in  nobis  per  Sacramentorum  myfterium.  Hilar,  de  Trin.Wb.  8.  h  Panis  hie  azymus  cibus  veruj & fincerus 
 per  fpeciem  &  Sacramentum  nos  tactu  fanftificat,  fide  illuminar,  veritate  Chrifto  conformar.  Cypr.  de  Caen.  cap.  6.  Non 
 ahud  agit  panicipatio  corporis  &  fanguinis  Chrifti ,  quam  ut  in  id  quod  furaimus  tranfeamus,  &  in  quo  mortui  &  fe- 
 pultj  &  correfufcitati  fumus,  ipfum  per  omnia  &  fpiritu  fcearne  geftemus.  LeodcPafch.  Serm.  14.  Quemadmodum  qui 
 eft  a  terra  panis  percipiens  Dei  vocationem  fid  eft  facta  invocationc  divini  numinisj  jam  non  communis  panjs  eft,  fed 
 Euchariftia  ex  duabus  rebus  conftans,  terrena  &  coelefti  :  Sic  fc  corpora  noftra  percipientia  Euchariftiam,  jam  non  funt 
 corruptibilia  fpem  refurrectionis  habentia.  Iren.  lib.  4.  cap  34.  Quoniam  falutaris caro  verbo  Dei  quod  naturaliter  vita  eft 
 conjunct*,  vivifica  effecta  eft:  Quandoeam  comedimui,  tunc  vitam  habemus  in  nobis ;  illi  carhi  conjunfti,  quse  vita  tffictd  eft 
 Cyril,  in  J  ohan.lib.4.  cap.!4. 
 
 and 
 
%6\  Tk  Fifth "Boe^tf 
 
 and  Body,  an  alteration  from  death  to  life.    ,In-a  word,  itappeareth  not:,  that  of  all 
 the  anciuit  Fatheis  of  the  Church,  any  one  did  eve?  conceive  ©r.  imagine  other  then 
 onely  a  Myftical  Participation  of  C hrifts  bfttlj Body,  and i|iuod-in  the  Sacrament,,  nei- 
 ther' are  their  Speeches  concerning  the  changef.pf  ..jtbe.El^§qtgthemi"dvesK-  into  the 
 Body  anjf  Blood  .of  fCbrift  fec^j^q  a.majB  c^p  EgBaBftj  m  Conscience,,  affure  hrmfdf 
 it  was  their  meaning  topcfCwade>[the;W9^,.-;€fther5)t.  a;Cprppral  Confubftant^atioii 
 of  Chrift,  vari^thokSan^^^Bi^^Si^enis,  before  we  receive  them,r  or  of 
 the"  like  f  nuv&bjtaiation .-©yl^m  iujy*  ^,#0^  and; Blood  obChrift,    'yv,hic\-i 
 bc*h  to  our.^yitj^l.  Comm^i}  with  Qhnft,.  are,  fo unneceflary,  that,-  the  Fathers, 
 q  p4ajnlyJ^ojd^nt^lysr^y^lwCo;irmHn^i^.  cannot,  eailly  be  thoughptg;riave 
 meant  any  otl^^feng^^^r^m^aijFJemen^s,    then  xhn  which  .the  lame  Spi- 
 ritual Communion  did, requifi^them  tohold.;  ■  Thefe  things  cpnfidered,  how  ihould 
 that  Minded-unloving  Tfmhy  andfeeking  Cpmfort  out- of  Holy  Myfterres,  hath 
 iiot  .peihapsche^ifure,-  P^l^flSo  n#j  the [3 wit ;  nor  capacity: to  tread -out.  fo  endlefs 
 M.zes,  as  the  intricate  imputes,  of .tlvs  canf"e. feave led  men  into,  hpwlhould  r>ver- 
 tuouily  difpofe^minde  .better  refolve- with  it  felf  then  thus  ?     Variety  of "Judg- 
 ments and  Opinions argueth  oh fc-imty^in  thof^  things  whereabout  they  differ.     But  that 
 which  all  farts  receive  for.  Truth.,    that  which  \Cvery  one  having  [if ted ,    is  by  no  one 
 .denied  or  doubted  of ',    n,u(l\ne?,ds  be- matter  of  infallible  certainty.     Whereas  therefore 
 there  are  but  tfreeExpofitions  made  of,  This. is  my  Body  5  The  fir  (I,  This  uin  it  [elf 
 before  participation  really  and  csuly  the  NatUijahSubftance  of  my  Body,  by  reafon  of 
 .the  coc^iknee  which  my  Omnipotent  Bo^y-  hath  with  the  fanctified  Element  of 
 Bread,  w'„cl\^;i\\e  Jhfftferafti  Intei  pretatipn. >  The  fecofid,  This  is  in  it  [elf  and  be- 
 'forc  participation :  "the  veiy^ii^  and  Natural  Su^ftanceof;  my  Body,  by  force  of  that 
 Deify,  w  hich  with  the  wprdsrjpf  Cpnfecratjcd^  '  aboliiheth  the  Subftance  of  Bread, 
 ia'nS-Xubifitutethin  the  place  thereof  my  Body,    which  is  the  Popilli.  cpnftru&ion. 
 The  lajf  Tlr^.lSailovyed;EQpd,^throughcpncurrence  of  Divine  Power,  is  in  verity 
 and  truth,  witp  faithful  Recovers,  inftrpmeptally  a  caufe  of  that  Myftical  Partici- 
 pation, whereby  as  I  make  4^  felt" >vhol}y.;;heirs,  ■  fo  I,  give  them  inhan4  an  actual 
 ppiltiTron  of  all  fuch  laving  ^racp,  as  my  Sacrificed  Body  can  yield,  and.  39  their  Souls 
 n  39iB^eiv6i  n,eH:    This;  is  to  them,  and  in  them,  my  Body,     of  thefe three  re- 
 fear  fed  Interpretations ,   J  be -faff  hath  in  it-  nothing  but,  what  the  re  (I  do  all-  approve 
 and  acknowledge  Jo  be  mofl  t/ue-y  nothing  but  .that  which  the  words  of  Chrifl  are  on  all 
 .f.des  cpnfefl  to  inforce.  5  nothing,  but  that  which,  the  Cht.rcb  of  Cod  hath  always  thought 
 effary  ;     nothing  but  that; which  alone,  is  Sufficient  for- every  Chriflian  man  to  be- 
 lieve r   concerning  the  ufe  and  force  of  this  Sacrament  .•  ;  Finally ,  Nothing  hut  that 
 wherewith  the  Writings  of  all  Antiquity  are,  fpnfonant ,    and  all  Chriflian  Confefions 
 agreeable.     And  as  Truth ,   in  what  hindc  focver ,    is  by  no  kin de  of  Truth  gain- fat dx, 
 fo  the  minde  which  refleth  it  felf  on  this,  is  never  troubled  with  thofe  perplexities  which 
 the  other  do  both  finde  ,  by  means  of  fo  great  contradiction  between  their  opinions ,  and 
 true  principles  of  Reafon  grounded  upon  Experience ,   Nature,    and  Senfe.     Which  al- 
 beit, with  boy  flerous  courage' and  breath,  they  feem  oftentimes  to  blow  away  ;   yet  who- 
 fo  obferveth ,  how  again  they  labor  and  fweat;  by  fubtilty  of  ,wit ,   to  make  fame  fhew  of 
 agreement  between  their  peculiar  conceits,  and  the  general  Edicts  of  Nature,  muft  needs 
 perceive  they  flruggle  with  that  which  they  cannot  fully  mafler.     Be  fides ,  fith  of  that 
 which  is  proper  to  themfelves  ,   their  Difcourfes  are  hungry  and  unpleafant ,  full  of 
 tedious  and  irkfome  labor ,    heart lef ,    and  hitherto  without  Fruit  5    on  the  other  fide, 
 read  we  them  ,  or  hear  we  others  ,    be  they  of  our  own  or  of  ancienter  times  ,  to  what 
 part  foever  they  be  thought  to  incline,    touching  that  whereof  there  is  controverted 
 yet  in  this,  where  they  all  ffeak  but  one  things   their  Difcourfes  are  Heavenly  }  their 
 Words  fwcet  as  the  Honey-Comb ,   their  Tongues  melodioufly  tuned  Inflruments ,   their 
 Sentences  tneer  Confolation  and  Joy  :    Are  we  not  hereby  almofl-,  even  with  voice  from 
 Heaven  admonifh'ed ,  which  we  may  fafelieft  cleave  unto  ?    He  which  hath  f aid  of  the 
 one  Sacrament ,   Wafli  and  be  clean  ,    hath  f aid  concerning  the  other  likewife,    Eat 
 and  live,     if  therefore  without  any  fuch  particular  and  folemn  warrant  as  this  is , 
 that  poor  diflreffed  Woman  coming  unto  Chrifl  for  healthy    could  fo  confkantly  refolve 
 her  felf,  May  I  but  touch  the  skirt  of  his  Garment,  I  mall  be  whole,  whatmoveth 
 us  to  argue  of  the  manner  how  Life  fhould  come  by  Bread?    our  duty  being  here,  but 
 
 to 
 
Ecckjiaffical  ^Polity-  ifr 
 
 5 
 
 to  take  what  is  offered,    and  mo  ft  a([urediy  to  reft  perfwaded  of  this ,  that,  can  we  hut 
 eat,  we  are  fafe  ?    When  I  behold  with,  mine  eyes  ,  fome  {mall  and  (car  ce  difcernable 
 Grain  or  Seed^  whereof  Nature  maketh  a  promife ,    that  a  Tree  jl)all  come  •    and  when 
 afterwards  of  that  Tree ,  any  skilful  Artificer  undertaketh  to  frame  fome  exquifite  and 
 curiouswork,   1  look  for  the  event,  I move  no  que  ft  ion  about  performance,  either  of  the  one, 
 or  of  the  other.     Shall  I  ftmply  credit  Nature  in  things  natural  f   Shall  I  in  things  arti- 
 ficial^ relie  my  fclf  on  Art,  never  offering  to  make  doubt  ?  And  in  that  which  is  above, 
 both  Art  and  Nature  refuse  to  believe  the  Author  of  both ,  except  he  acquaint  me  with 
 his  ways ,    and  lay  the  fecret  of  his  skill  before  me  ?     Where  God  himfelf  doth  Jpeak 
 thofe  things  ,   which,  either  for  height  and  fublimity  of  Matter  ,    or  elfe  for  fecrefic  of 
 Performance ,    we  are  not  able  to  reach  unto ,    as  we  may  be  ignorant  without  danger , 
 fo  it  can  be  no  difgrace  to  confef  we  are  ignorant.     Such  as  love  Piety  will,  as  much 
 as  in  them  lieth ,    know  all  things  that  God  commandcth ,    but  eftecially  the  duties  of 
 Service  which  they  ow  to  God.     As  for  his  dark  and  hidden  works ,    they  prefer  ,    as 
 becometh  them  in  fuch  cafes,  ftmplicity  of  Faith  before  that.  Knowledge,  which  curioufty 
 fiftwg  what  it  flmld  adore,  and  dijputing  too  boldly  of  that  which  the  wit  of  man  can- 
 not fearch ,    chilleth  for  the  mo  ft  part  all  warmth  of  zeal ,     and  bringcth  foundneff  of 
 belief  many  times  into  great  hazard.     Let  it  therefore  be  fufficient  for  me,  prefenting 
 my  [elf  at  the  Lords  Table,  to  know  what  there  I  receive  from  him-7  without  fe arching 
 or  enquiring  of  the  manner,   how   Chrift  per  for  met  h  his  promife  ;    Let  Difputes  and 
 Qricftions,  Enemies  to  Piety,  abatements  of  true  Devotion,  and  hitherto,  in  this  caufe , 
 but  over-pat icntly  heard,  let  them  take  their  reft  :    Let  curious  and  fharp-witted  Men, 
 heat  their  Heads  about  what  Queftions  themf elves  will;  the  very  Letter  of  the  Word  of 
 Chrift,  giveth  plain  fecurity ,  that  thefe  Myfteries  do,  as  Nails,  f aft  en  us  to  his  very 
 Croft ,  that  by  them  we  draw  out ,  as  touching  Efficacy,  Force,  and  Vertue,  even  the 
 Mood  of  his  goared  fide  :    In  the  Wounds  of  our  Redeemer ,  we  there  dip  our  Tongues  , 
 we  are  died  red,  both  within  and  without  5    our  hunger  is  fatisfied,  and  our  thirfi  for 
 ever  quenched  -,    they  are  things  wonderful  which  he  feeleth ,  great  which  he  feeth , 
 and  unheard  of  which  he  utter eth ,     whofe  Soul  is  poffefi  of  this  Pafchal  Lamb  ,  and 
 made  joyful  in  the  ftrength  of  this  new  Wine  :  This  Bread  hath  in  it  more  then  the 
 fubftance  which  our  eyes  behold  -,   this  Cup  hallowed  with  folemn  Benediction,  availeth 
 to  the  endlefi  life  and  welfare  both  of  Soul  and  Body ,   in  that  it  ferveth  as  well  for  a 
 Medicine  to  heal  our  infirmities  and  purge  our  fins  $  as  for  a  Sacrifice  of  Thank  [giving  •' 
 With  touching  it  fanfvifteth ,   it  enlightneth  with  belief ,    it  truly  conformeth  us  unto 
 the  Image  of  J>efus  Chrift.     What  thefe  Elements  are  in  themfelves ,    it  skilleth  not , 
 it  is  enough ,  that  to  me  which  take  them,  they  are  the  Fody  and  Blood  of  Chrift  5  his 
 Promife,  in  witneji  hereof  fufficeth  5    his  Word,  he  knoweth  which  way  to  accompli  ft)  ; 
 why  fhould  any  cogitation  poffefi  the  minde  of  a  Faithful  Communicant,  but  tins,     omy 
 God,  thou  art  true;  Omy  Soul,  thou  art happy  !     Thus  therefore  we  fee,  that  hovvfo- 
 ever  Mens  opinions  do  otherwife  vary  5  neverthelefs,  touching  Baptifm  and  the  Supper 
 of  the  Lord,  we  may  with  confent  of  the  whole  Chriftian  World  conclude  they  are 
 neceffary  -,  the  one  to  initiate  or  begin,  the  other  to  confummate  ormakeperfeel  our 
 life  in  Chrift. 
 
 68.    In  Adminiftring  the  Sacrament  of  the  Body  and  Blood  of  Chrift  5    the  of  Faults  no- 
 fuppofed  faults  of  the  Church  of  England  are  not  greatly  material,  and  therefore  it  red  in  the 
 fhall  fuffice  to  touch  them  in  few  words.     The  fir  ft  is,  That  we  do  not  ufe  in  a  genera-  mi'niftrbgthe' 
 lity  once  for  all  to  fay  to  Communicants ,  Take,  eat,  and  drink  ;    but  unto  every  parti-  hoiyCommu- 
 cular  perjon,  Eat  thou,  drink  thou,  which  is  according  to  the  Popifh  manner ,  andnot™*' 
 the  Form  that  our  Saviour  did  ufe.     Ourfecond  over  fight  is,  by  Gefture.     For  in  Kneeling 
 there  hath  been  Super fiition  5    Sitting  agreeth  better  to  the  aclion  of  a  Supper  ;  and  our 
 Saviour  ufing  that  which  was  mo  ft  fit ,  did  himfelf  not  kneel.     A  third  acenfation  is  , 
 for  not  examining  all  Communicants  ,    whofe  knowledge  in  the  Myftery  of  the  G  oft  el, 
 fhould  that  way  be  made  manifeft  ;    a  thing  every  where,  they  fay,  ufed  in  the  Apoftles 
 times,  becatife  all  things  neceffary  were  ufed;  and  this  in  their  opinion  is  neceffary  ,  yea, 
 it  is  commanded ,   in  as  much  as  the  Levites  are  commanded  to  prepare  the  People  for  =  chro.  3?,  6. 
 the  Pa(fover  ;    and  Examination  is  a  part  of  their  Preparation ,    our  Lords  Supper  in 
 place  of  the  Paffover.     The  fourth  thing  mtftiked  is,  That,  againft  the  Apoftles  prohibi-  iCor.5.11, 
 tion ,  to  have  any  familiarity  at  all  with  notorious  offenders ,   Papifts  being  not  of  the 
 
 P  f  CbtttXh 
 
z6q.  The  Fifth  "Bool^  of 
 
 Church  are  admitted  to  our  very  Communion  ,    he  fore  they  have  by  their  Religious  and 
 
 Gofpel-like  behavior  ,  purged  them  felves  of  that  Juffition  of  Popery,  which  their  former 
 
 life  hath  caufed.     They  are  Dogs,  Swine,  unclean Beafls,  Foreigners  and  Strangers  from 
 
 the  Church  of  God  •,  and  therefore  ought  not  to  be  admitted,  though  they  offer  themf elves. 
 
 We  are,  fifly,  condemned,in  as  much  as  when  there  have  been  fore  of  people  to  hear  Sermons 
 
 and  Service  in  the  Church,  we  fuffer  the  Communion  to  be  mint (I red  to  a  few.     It  is  not 
 
 enough,  that  cur  Book  of  Common  Prayer  hath  godly  Exhortations  to  move  all  thereunto 
 
 which  are  prefent.     For  it  flwuld  not  fuffer  a  few  to  Communicate ,  it  fhould  by  Eccle- 
 
 fiaflicd  Difapline ,  and  Civil  puniflment  provide  ,  that  {i/ch  as  would  withdraw  them- 
 
 a Numb  9.13-  f elves,  might  be  brought  to  Communicate  ,  according  both  to  the a  Law  of  God,   and  the 
 
 c'^fl  2V       ancient  Church  Canons.     In  the  fixtb  and  la(l  place,  cometb  the  enormity  of  imparting 
 
 Brae  cap.  23.  this  Sacrament  privately  unto  the  fick.     Thus  tar  accufed,    we  anfvver  briefly  to  the 
 
 br.  c  lib.?.    firft  ^5  That  feeing  God  by  Sacraments,  doth  apply  in  particular  unto  every  mans 
 
 Sdoithu  Eii  pei'fon,    the  Grace  which  himfelf  hath  provided  for  the  benefit  of  all  mankinde  ; 
 
 h  good  to'      therfi  isnocaufe,  why,  Ad;niniftring  the  Sacraments,  we  fhould  forbear  to  exprefs 
 
 Ua«thePo-    t)-,a(;  in  our  forms  of  Speech,  which  he  by  his  Word  and  Gofpel  teacheth  all  to  be- 
 
 thafe  things,  lieve.     In  the  one  Sacrament ,  J  Baptize  thee,  difpleafeth  them  not.     If  Eat  thou-, 
 
 which  we       in  the  other,  offend  them  ,  their  fancies  are  no  rules  for  Churches  to  follow.     Whe- 
 
 jjientiy^dojk  ther  Chi  iff  at  his  laft  Supper  did  fpeak  generally  once  to  all,    or  to  every  one  in 
 
 Ub. 11  to  come  particular,  is  a  thing  uncertain.     His  words  are  recorded  in  that  Form  which  ferveth 
 
 as  near  ihe    ^q.  fa  tne  fetting  down  with  Hiftorical  brevity,   what  was  fpoken  5   they  are  no 
 
 c°?ebracion  of  manifeft  proof,  that  he  fpake  but  once  unto  all,  which  did  then  Communicate,  much- 
 
 the  Supper     [efS)  tnat  we  in  fpeaking  unto  every  Communicant  feverally  do  amifs  t,    although  it 
 
 ^ou^chrift1'  were  clear,  that  we  herein  do  otherwife  then  Chrift  did.     Our  imitation  of  him,    con- 
 
 ured,asmiy    fifteth  not  in  tying  fcrupuloufly  our  felves  unto  his  fyllables,  but  rather  in  fpeaking 
 
 bc-   ^  '"*  by  the  Heavenly  Direction  of  that  infpired  Divine  Wifdom,  which  teacheth  divers 
 
 gumciu  to      ways  to  one  end ;   and  doth  therein  controul  their  boldnefs ,  by  whom  any  profit- 
 
 ^o.etiwt      able  way  is  cenfured,  asreprovable,  onely  under  colour  of  fome  fmall  difference  from 
 
 muftrarheT  great  examples  going  before -,  to  do  throughout  every  the  like  circumitance ,  the 
 ij  ,  rake  thou,  fame  vvhich  Chrift  did  in  this  action,  were  by  following  his  footfteps  in  that  fort, 
 Lh  "  r* ^i/cf'  t0  err  more  from  the  purpofe  he  aimed  at,  then  we  now  do  by  not  following  them 
 ^.a^mentis  with  fo  nice  and  fevere  ftrictnefs.  They  little  weigh  with  themfelves,  how  dull, 
 an  Applicati-  now  heavy,  and  almoft,  how  without  fenfe,  the  greateff.  part  of  the  common  mul- 
 n?fi°s  ofC  bC  titude  every  where  is,  who  think  it  either  unmeet  or  unnecelTary  to  put  them,  even 
 chnfis,  it  be  man  by  man,  efpecially  at  that  time,  in  minde  whereabout  they  are.  It  is  true,  That 
 h°v"h'  y**f  in  Sermons  we  do  not  ufe  toTepeat  our  fentences  feverally  to  every  particular  hearer  5 
 ftouiddirea  3  ftrange  madnefs  it  were ,  if  we  fhould.  The  foftnefs  of  Wax  may  induce  a 
 his  Admoniti-  wi(e  man  t0  fet  his  ftamp  or  image  therein  -,  it  perfwadeth  no  man,  that  becaufe 
 UdyonTafter  Wooll  hath  the  like  quality ,  it  may  therefore  receive  the  like  impreflion.  So  the 
 another,  unto  reafon  taken  from  the  ufe  of  Sacraments ,  in  that  they  are  Inftruments  of  Grace,  un- 
 al!.^°hc  to  every  particular  man,  may  with  good  congruity,  lead  the  Church  to  frame  ac- 
 his  Sermon,  cordingly  her  words  in  Adminiftration  of  Sacraments,  becaufe  they  eafily  admit  this 
 winch  is  a  Form .  vvhich  being  in  Sermons,  a  thing  impoflible,  without  apparent  ridiculous  ab- 
 thmg  abfurd.  fy^^y^  agreement  of  Sacraments  with  Sermons,  in  that  which  is  alledged  asarea- 
 fonable  proof  of  conveniency  for  the  one,  proveth  not  the  fame  Allegation  imper- 
 tinent, becaufe  it  doth  not  inforce  the  other  to  be  adminiftred  in  like  fort.  For  equal 
 principles  do  then  avail  unto  equal  conclufions,  when  the  matter  whereunto  we  ap- 
 t.c. lib.i.  p.  ply  them,  is  equal,  and  not  elfe.  Our  Kneeling  at  Communions,  isthegeftureof 
 165  Kneel-  p[ety  jf  we  did  there  prefent  our  felves,  but  to  make  fome  fhew  or  dumb refem- 
 ihfwTf'wor!  blance  of  a  Spiritual  Feaft,  it  maybe  that  Sitting  were  the  fitter  Ceremony  -,  but 
 fliip ,  sitting  coming  as  Receivers  of  ineftimable  Grace  at  the  Hands  of  God  ,  what  doth  better 
 wfth^heAfti-1  befeem  om'  bodies  at  that  hour ,  then  to  be  fenfible  WitnefTes  of  mindes  unfeigned- 
 on  of  the  ly  humbled  i  Our  Lord  himfelf  did  that  which  cuftom  and  longufage  had  made  fit  5 
 SuFper,chrift  \ye,  that  which  fitnefs  and  great  decency  hath  made  ufual.  The  tryal  of  our  felves, 
 fVfcs  kaeefed  before  we  Eat  of  this  Bread,  and  Drink  of  this  Cup,  is  by  exprefs  Commandment, 
 not.  every  mans  precife  Duty.     As  for  neceffity  of  calling  others  unto  account  befides 
 
 our  felves,  albeit  we  be  not  thereunto  drawn  by  any  great  ftrength  which  is  in  their 
 Arguments,  whofirftprefsuswith  it,  as  a  thing  neceflary,  by  affirming,  That  the 
 
 Apoftles 
 
Ecclejiattical  'Polity,  265 
 
 Apoftles  did  ufe  it,  and  then  prove  «  the  Apoftles  to  have  ufed  it,  by  affirming  it  to  a  r.  c.  lib.  r. 
 be  neceffary  :    Again,  albeit  we  greatly  mufe  how  they  can  avouch ,   That  God  Lag' I!*4,  Al1 
 did  command  the  Levites  to  prepare  their  Brethren  againft  the  Feaft  or  the  PaiTover    fory  wrre  luC<  d 
 and  that  the  Examination  of  them,  was  a  part  of  their  Preparation ,  when  the  place  ,nthcchur  h- 
 alledgedtothispurpofe,  doth  but  charge  the  Levite,  faying,  Make  ready  Laahhe-  \lc\S\^ 
 chem  for  your  Brethren,  to  the  end,   they  may  do  according  to  the  Word  of  the  rira«5  buc 
 Lord  by  Mofes.     Wherefore  in  the  felf-lame  place  it  followeth,  how  Lambs,  and  ^•""'."•"'on 
 Kids,  andSheep,  and  Bullocks,  were  delivered  unto  the  Levites,  and  that  thus  the  ^In"/?11*" 
 Service  was  made  ready  :    It  followeth  likewife ,    how  the  Levites  having  in  fuch  th  rcf'*  ufcd. 
 fort  provided  for  the  people,   they  made  provision  for  themfelves,    and  for  the  kbrJSS^* 
 Friefts,  the  Sons  of  Aaron :   So  that  confidently  from  hence  to  conclude  theneceffity  2  chr°  ss  6. 
 of  Examination ,    argueth  their  wonderful  great  forwardnefs  in  framing  all  things  wer^com- 
 to  ferve  their  turn -,    neverthelefs ,  the  Examination  of  Communicants  when  need  manded  co 
 requireth  ,   for  the  profitable  ufe  it  may  have  in  fuch  cafes,   we  reje<5t  not.     Our  p^p^e/h.e 
 fault  in  admitting  Popifh  Communicants,  Is  it  in  that  we  are  b  forbidden  to  eat,  £c2!ring '«/ 
 and  therefore  much  more  to  communicate  with  notorious  Malefactors  *    The  name  the  p<HoTer, 
 of  a  Papift  is  not  given  unto  any  man  for  being  a  notorious  Malefactor.     And  the  w;iPr'of  we 
 crime  wherewith  we  are  charged  ,  is  fuffering  of  Papifts  to  communicate ;    fo  that,  h»Vc  ^  l  ordi 
 be  their  life  and  converfation  whatfoever  in  the  fight  of  man,  their  Popifh  opini-  £Uxpapcr  N.ow 
 ons  are  in  this  cafe  laid  as  Bars  and  Exceptions  againft  them ,  yea,  thofe  opinions  bemgTpV^f 
 which  they  have  held  in  former  times,  c  although  they  now  both  profefs  byword,  'l.eMrotic"vt 
 and  offer  to  (hew  by  fad  the  contrary.     All  this  doth  not  juftifie  us,  which  ought  not  "heieTs '  t!n£ 
 (they  fay)  to  admit  them  in  any  wife,  till  their  Gofpel-like  behavior  have  removed  moment  of 
 all  fufpition  of  Popery  from  them ,  becaufe  Papifts  are  Dogs ,  Swine ,  Beafts,  For-  S^6*^' 
 reigners  and  Strangers  from  the  Houfe  of  God  5    in  a  word,  they  are  not  of  the  church.  * »  Cor  j.  i ,. 
 What  the  terms  of  Gofpel-like  behavior  may  include,    is  obfcure  and  doubtful.'  r'c'  Iib*  '• 
 But  of  the  Vifible  Church  of  Chrift  in  this  prefent  World,  from  which  they  fe-  (Although 
 parate  all  Papifts,  we  are  thus  perfwaded.    Church  is  a  word  which  Art  hath  de-  thcy  Woult* 
 vifed,  thereby  to  fever  and  diftinguifh  that  Society  of  Men,  which  profeiTeth  che  "S^mlai 
 true  Religion  from  the  reft  which  profefs  it  not.     There  have  been  in  the  World,  y«Th«you5t 
 from  the  very  firft  foundation  thereof,  but  three  Religions ,  Paganifm,  which  lived  lb°  £c  ^p[ 
 in  the  blindnefs  of  corrupt  and  depraved  Nature  -,    Judaifm ,   embracing  the  Law  fuch  limel'w 
 which  Reformed  Heathenifh  Impiety,  and  taught  Salvation  to  be  looked  forthrou°h  by  thtirkc. 
 One,  whom  God  in  the  laft  days  would  fend  and  exalt  to  be  Lord  of  all.  Finally,  §8i.j8 
 Christian  Belief,  which  yieldeth  obedience  to  the  Gofpel  of  Jefus  Chrift,  and  ac-  behavior,  th«y 
 knowledgeth  him  the  Saviour  whom  God  did  promife.     Seeing  then  that  the  Church  h*vc  p,uregcdf 
 is  a  name,  which  Art  hath  given  to  Profeffors  of  true  Religion,  As  they  which  willShTfufpuion 
 define  a  Man,   aretopafs  by  thofe  qualities  wherein  one  man  doth  excel  another    of  PoPery> 
 and  to  take  onely  thofe  Eflential  Properties ,  whereby  a  Man  doth  differ  from  Cre^forma  life' 
 tures  of  other  kindes :  So  he  that  will  teach  what  the  Church  is,  mall' never  rightly  "d  convert 
 perform  the  work  whereabout  he  goeth,   till  in  Matter  of  Religion  he  touch  that  ^"0  b^con"* 
 difference  which  fevereth  the  Churches  Religion  -  from  theirs  who  are  not  the  hfad .Vcl" 
 Church.     Religion  being  therefore  a  matter  partly  of  contemplation ,'  partly  c#iIib",-Pa8-l<s7» 
 a&ion  -,   we  muft  define  the  Church,  which  is  a  Religious  Society,  by  fuch  differ- 
 ences as  do  properly  explain,  the  Eflence  of  fuch  things,    that  is  to  fay,    by  the 
 Object  or  Matter  whereabout  the  Contemplations  and  Actions  of  the  Church  are 
 properly  converfant.    For  fo  all  Knowledges  and  all  Vermes  are  defined.     Where- 
 upon,   becaufe  the  onely  Objed  which  feparateth  ours  from  other  Religions  ,   is 
 Jefns  Chrift,  in  whom,  none  but  the  Church  doth  believe1  \  and  whom,  none  but  the 
 Church  doth  worfhip-,  wefinde  that  accordingly  the  Apoftles  do  every  where  diftin- 
 guifh hereby  the  Church  from  Infidels  and  from  Jews ,    accounting  them  which  call 
 upon  the  Name  of  our  Lord  ^efus  Chrifh  to  be  his  Church,     If  we  go  lower,  we  (hall 
 but  add  unto  this  certain  cafual  and  variable  accidents ,   which  are  not  properly  of 
 the  Being,  but  make  onely  for  the  happier  and  better  Being  of  the  Church  of  God, 
 either  indeed,  or  in  mens  opinions  and  conceits.     This  is  the  Error  of  all  Popiib  de- 
 finitions that  hitherto  have  been  bronght.     They  define  not  the  Church  by  that  which 
 the  Church  eflentially  is,    but  by  that  wherein  they  imagine  their  own  more  per- 
 fect then  the  reft  are.    Touching  parts  pf  emin'ency  and  perfection  ,  parts  likewife 
 
 Pp  »  of 
 
x66  The  Fifth  "BooJ^  of 
 
 /        —  - — i 
 
 of  imperfection  and  defe<ft  in  the  Church  of  God,   they  are  infinite,  their  degrees 
 and  differences  no  way  poffible  to  be  drawn  unto  any  certain  account.    There  is 
 not  the  leaft  contention  and  variance ,  but  it  blemifheth  fomewhat  the  Unity  that 
 Jcor!i*'io.    <>ught  to  be  in  the  Church  of  Chrift  ,  which  notwithftanding  may  have  not  onely 
 without  offence  or  breach  of  concord ,    her  manifold  varieties  in  Rites  and  Cere- 
 monies of  Religion,  but  alfo  her  Strifes  and  Contentions  many  times,  and  that  about 
 matters  of  no  fmall  importance  ;    yea,  her  Schifms,  Factions,  and  fuch  other  evils 
 whereunto  the  Body  of  the  Church  is  fubjedt,  found  andfick,remainingbothof  the 
 fame  Body-,  as  long  as  both  parts  retain  by  outward  profeffion,  that  vital  fubfhnce  of 
 truth,  which  maketh  Chriftian  Religion  to  differ  from  theirs ,    which  acknowledge 
 not  our  Lord  Jefus  Chrift,  the  BlefTed  Saviour  of  Mankinde,    give  no  creait  to 
 his  glorious  Gofpel,  and  have  his  Sacraments,  the  Seals  of  Eternal  Life,  inderifion.' 
 Now  the  priviledge  of  the  vifible  Chu.c'i  of  God  (for  of  chat  we  fpeak)  is  to  be 
 herein  like  the  Ark  of  Noah ,   that,  for  any  thing  we  know  to  the  contrary,  all 
 without  it  are  loft  fheep  j  yet  in  this,  was  the  Ark  of  Noah  priviledged  above  the 
 Church,  that  whereas  none  of  them  which  were  in  the  one  could  perifh,  numbers 
 in  tru  other  are  caft  away,  becaufe  to  Eternal  Life  our  Profeffion  is  not  enough. 
 Many  things  exclude  from  the  Kingdom  of  God,  although  from  the  Church  they 
 feparate  not.     In  the  C  Lurch  there  arife  fundry  grievous  ftorms,  by  means  whereof, 
 whole  Kingdoms  and  Nations  profeffing  Chrift,   both  have  been  heretofore,  and 
 are  at  this  prelent  day,  divided  about  Chrift.    During  which  Divifions  and  Con- 
 tentions amongft  men ,  albeit  each  part  do  juftifi^  it  felf ,   yet  the  one  of  neceffity 
 muff,  needs  err ,  if  there  be  any  contradiction  between  them,   be  it  great  or  little; 
 and  what  fide  foever  it  be  that  hath  the  truth  ,    the  fame  we  muft  alfo  acknow- 
 iJohM.19.   ledge  alone,    to  hold  with  the  true  Church  in  that  point ,  and  confequently  ,  reject 
 the  other  as  an  enemy ,    in  that  cafe  fain  awai  from  the  true  Church.     Wherefore 
 of  Hypocrites  and  DifTemblers,  whofe  p:ottifion  at  the  firft,  was  but  onely  fiom 
 tlie  teeth  outward,  when  they  afterwarcs  took  occafion  to  oppugne  certain  prin- 
 cipal Articles  of  Faith,  the  Apoftles  which  defended  the  truth  againft  them,  pro- 
 nounce them  gone  out  from  the  Fellowfhip  of  found  and  fincere  Believers ,   when 
 ns  yet  the  Chriftian  Religion  they  had  not  utterly  caft  off.     In  like  fenfe  and 
 meaning  throughout  all  ages,  Hcreticks  have  juftty  been  hated,  as  Branches  cutolf 
 from  the  Body  of  the  true  Vine  •,  yet  onely  fo  far  forth  cut  off,  as  their  Herefies 
 have  extended.    Both  Htrefie,  and  many  other  crimes,  which  wholly  fever  fiom 
 God,  do  fever  from  God  the  Church  of  God  in  part  onely.    The  Myftery  of  Piety, 
 i  Tim.  3  14.    faith  the  Apoftle,    is  without  peradventure  great ,  Cod  hath  been  manifefled  in  the 
 Flefh ,  hath  been  juflified  in  the  Spirit ,  hath  been  feen  of  Angels ,   hath  been  preached 
 to  Nations ,  hath  been  believed  on  in  the  World,  hath  been  taken  up  into  Glory.    The 
 Church  a  Pillar  and  Foundation  of  this  Truth,  which  no  where  is  kno  \n  or  pro- 
 feft,  but  onely  within  the  Church,  and  they  all  of  the  Church  that  profefs  it.    la 
 the  mean  while,  it  cannot  be  denied ,  that  many  profefs  this,  who  are  not  there- 
 fore cleared  fimply  from  all  either  faults  or  errors ,  which  make  reparation  between 
 us  and  the  Well-fpring  of  our  happinc fs.     Idolatry  fevered  of  old ,  the  Ifraelites ; 
 Iniquity,  thofe  Scribes  and  Pharifees  from  God ,  who  notwithftanding  were  a  part 
 of  the  Seed  of  Abraham,  a  part  of  that  very  Seed  which  God  did  himfelf  acknow- 
 ledge to  be  his  Church.    The  Church  of  God  may  therefore  contain  both  them 
 which  indeed  are  not  his ,  yet  muft  be  reputed  his,  by  us  that  know  not  their  in- 
 ward thoughts  •,    and  them,  whofe  apparent  wickednefs  teftifieth  even  in  the  fight 
 of  the  whole  World ,   that  God  abhorreth  them.     For  to  this  and  no  other  pur- 
 Match.  1  ?. 24,  pofe,    are  meant  thofe  Parables,  which  our  Saviour  in  the  Gofpel  hath  concern* 
 47  •  ing  mixture  of  Vice  with  Vertue ,   Light  with  Dark nefs,  Truth  with  Error,    as 
 
 well  and  openly  known  and  feen,  as  a  cunningly  cloaked  mixture.  That  which 
 feparateth  therefore  utterly,  that  which  cutteth  off  clean  from  the  vifible  Church 
 of  Chrift,  is  plain  Apoftafie,  direct  denial ,  utt*;r  rejection  of  the  whole  Chriftiao 
 Faith ,  as  far  as  the  fame  is  profefledly  different  from  Infidelity.  Hereticks ,  as 
 touching  thofe  points  of  doifrine  wherein  they  fail  :  Schifmaticks ,  as  touching 
 the  quarrels  for  which ,  or  the  duties  wherein  they  divide  themfelves  from  their 
 Brethren  $  Loofe,  licentious,  and  wicked  perfons,  as  touching  their  feveral  offen- 
 ces 
 
Ecclejiaflical  Tolity-  %6-j 
 
 ces  or  crimes,  have  all  forfaken  the  true  Church  of  God  ;  the  Church  which  is  found 
 and  fincere  in  the  Doctrine  that  they  corrupt-,  the  Church  that  keepeth  the  Bond 
 of  Unity,   which  they  violate  5   the  Church  that  walketh  in  the  Laws  of  Righ- 
 teoufnefs ,  which  they  tranfgrefs  :    This  very  true  Church  of  Chrift  they  have 
 left,  howbeit,  not  altogether  left,  nor  forfaken  {imply  the  Church  -,  upon  the  main 
 Foundations  whereof  they  continue  built ,   notwithstanding  thefe  breaches  whereby 
 they  are  rent  at  the  top  afunder.     Now  becaufe  for  redrefs  of  profefled  Errors 
 and  open  Schifms,  it  is,  and  muft  be  the  Churches  care,  that  all  may  in  oucward 
 Conformity  be  one,  as  the  laudable  Polity  of  former  Ages  •,  even  fo  our  own;  to 
 that  end  and  purpofe,  hath  eftablifhed  divers  Laws ,   the  moderate  feverity  whereof 
 is  a  mean  both  to  ftay  the  reft ,   and  to  reclaim  fuch  as  heretofore  have  been  led 
 awry.    But  feeing  that  the  Offices  which  Laws  require,   are  always  definite,  and 
 when  that  they  require  is  done,  they  go  no  farther,  whereupon  fundry  ill-affeded 
 perfons  to  fave  themfelves  from  danger  of  Laws  ,   pretend  obedience ,   albeit  in- 
 wardly they  carry  ftill  the  fame  hearts  which  they  did  before  ;    by  means  where- 
 of, it  falleth  out,  that  receiving  unwoithily  the  Blefled  Sacrament  at  our  hands, 
 they  eat  and  drink  their  own  damnation  :    It  is  for  remedy  of  this  mifchief  *  here  *  r  c-  llhl- 
 determined,    that  whom  the  Law  of  the  Realm  doth  punifh  unlefs  theycommuni-  fhfpud'of 
 cate,  fuch  if  they  offer  to  obey  Law,  the  Church  notwithftanJing  lhouU  not  ad-  the  Fifth  to 
 mx  without  probation  before  had  of  their  Gofpel-like  behavior.    Wherein  they  ^^ofbibid 
 firft  fet  no  time,   how  long  this  fuppofed  probation  muft  continue  ;   again,   they  th.cwefh.ouid 
 nominate  no  certain  judgment,  the  verdict  whereof  (hall  app.ove  mens  behavior  to  ha.T.ea.r,y.  fa- 
 be  Gofpel-like  •,   and,  that  which  is  moft  material,  whereas  they  feek  to  make  it  notonouVof. 
 more  hard  for  diflemblers  to  be  received  into  the  Church,    then  Law  and  Polity  fenders,  ic 
 as  yet  hath  done?   they  make  it  in  truth  more  eafie  for  fuch  kinde  of  perfons,  to  (^bid^hac 
 winde  themfelves  out  of  the  Law,  and  to  continue  the  fame  they  were.     The  Law  they  fhouid 
 requireth  at  their  hands ,   that  duty  which  in  confcience  doth  touch  them  neareft,  be  ric  ivCl<  to 
 becaufe  the  greateft  difference  between  us  and  them,  is  the  Sacrament  of  the  Body  nion  .-  And 
 and  Blood  of  Chrift,  whofe  Name  in  the  Service  of  our  Communion,  we  celebrate  therefore  p*. 
 with  due  honor,  which  they  in  the  Error  of  their  Mafs prophane.     As  therefore  on  ,pu'fh  «' which 
 our  part  to  hear  Mafs,  were  an  open  departure  from  that  iincere  Profeffion  wherein  are  rororiouf. 
 we  ftand  •,  fo  if  they  on  the  other  fide,  receive  our  Communion,  they  give  us  the  J^,^*"  7 
 ftrongeft  pledge  of  fidelity  that  man  can  demand.    What  their  hearts  are,  God  opinions, 
 doth  know.    But  if  they  which  minde  treachery  to  God  and  Man,  fhall  once  ap-  ou8ht  TOt<* 
 prehend  this  advantage  given  them,  whereby  they  may  fatisfie  Law,  in  pretending  much'kfs*'* 
 themfelves  conformable,  (for  what  can  Law  with  Reafon  or  JufLce  require  more?)  compelled  to 
 and  yet  be  fure  the  Church  will  accept  no  fuch  offer,  till  their  Gofpel-like  behavior  ^^J— 
 be  allowed,  after  that  our  own  fimplicity  hath  once  thus  fairly  eafed  them  from  the  that  out  "si- 
 fting of  Law;  it  is  to  be  thought  they  will  learn  the  My  ftery  of  Gofpel-like  behavior,  ourc.hriftdid 
 when  leifure  ferveth  them.    And  fo  while  without  any  caufe,  we  fear  to  profane  aippet%- 
 Sacraments,  we  fhall  net  onely  defeat  the  purpofe  of  moft  wholefome  Laws,    but  mo  git  his 
 lofe  or  wltully  hazard  thofe  Souls ;  from  whom,  the  likelieft  meansof  full  and  per-  thrf<jepl1^'c,and 
 fe&  recovery,  are  by  our  indifcretion  with-held.     For  neither  doth  God  thus  binde  wh\ch°w're  , 
 us  to  dive  into  mens  confeiences,  nor  can  their  fraud  and  deceit  hurt  any  man  but  ,v  St-  ?Ml 
 themfelves.     To  him  they  feem  fuch  as  they  are,  but  of  us  they  muft  be  taken  i^hhj  ?t  ;s 
 for  fuch  as  they  feem.    In  the  Eye  of  God  they  are  againft  Chrift ,  that  are  not  evident,  That 
 
 th:  Papils,be- 
 ing  wichour, 
 and  Foreigners  and  Strangers  from  the  Church  of  God,  ought  not  to  he  received,  if  they  would  offer  thenv'elv.-j .-  And 
 that  Miniftcr  that  fhall  give  the  Supper  of  the  Lord  to  him,  which  is  known  tobea  Pa^  ill,  and  which  bath  n<  v  r  nude 
 any  clear  renouncing  of  Popery  ,  with  which  h<  hath  been  defil  d  j  doih  profane  the-  Ta  ile  of  the  Lord,  and  doth  give 
 the  Meat  that  is  prepared  for  the  Children,  unro  Dog  ;  and  he  bringeth  into  th-  Pallu,  e  which  is  provided  for  the 
 Sheep,  Swine  and  uncican  Beafts,  contrary  to  the  Kaih  and  Truft  that  ought  to  be  in  a  Steward  of  t'ic  Lords  Houfs 
 as  he  is.  For  albeit,  (hat  I  doubt  not>,  but  many  of  thofe  which  are  now  Pap  Its  ,  pertain  to  the  Elect 'un  of  G  >d  , 
 which  God  alfo  in  his  good  time  will  call  ro  the  knowledge  of  his  Tiuth:  Yeinotwithfiai.ding,  they  ought  toiieunto 
 the  \  irjiiter,  and  unto  ihe  Church,  touching  the  Mwiflrng  of  Sacraments,  as  Strangers,  and  as  unclean  Beafts  The 
 Minifying  of  the  holy  Sacraments  unto  them ,  is  a  Declaration  and  "-cal  of  Gods  favor  and  reconciliation  wirh  them  , 
 ani  a  plain  Preaching,  p<rt(y,  that  they  be  wafh  d  already  from  their  fin,  partly,  that  they  are  of  the  H  ufho'd  of 
 God  ,  and  fuch  as  the  Lord  will  feed  to  Eternal  Life  ;  which  is  not  lawful  to  be  done  unto  thofe  which  are  nor  of  the 
 Ifiufhold  of  Faith.  And  therefore  I  conclude,.  Thar  the  compelling  of  Papifts  unto  the  Communion  ,  and  the  difmiifn  g 
 and  letting  of  them  go,  when  as  they  be  to  be  punfhed  for  their  ftrjbhornneis  in  Popery  (  with  this  condition,  if  they 
 will  receive  the  Communion  )  is  very  unlawful ;  when  as,  although  they  would  receive  it,  yet  they  ought  to  be  kepi  back, 
 till  fuch  time  as  by  their  Religious  and  Gofpel-like  behavior,  &c. 
 
 truly 
 
x68  The  Fifth  "Booh^  of 
 
 truly  and  fincerely  with  him  -,  in  our  eyes,  they  muft  be  received  as  with  Chrift , 
 that  are  not  to  outward  fhew  againft  him.    The  cafe  of  impenitent  and  notorious 
 finners,   is  not  like  unto  theirs,   whofe  onely  imperfection  is  Error,   fevered  from 
 Pertinacy;  Error  in  appearance  content  to  fubmit  it  felf  to  better  inftruction  -,  Er- 
 ror fo  far  already  cured ,   as  to  crave  at  our  hands  that  Sacrament ,   the  hatred  and 
 utter  refufal  whereof,  was  the  weightieft  point  wherein  heretofore  they  fwerved 
 and  went  aftray.    In  this  cafe  therefore ,  they  cannot  reafonably  charge  us  with  re- 
 rriifs  dealing,  or  with  carelefnefs  to  whom  we  impart  the  Myfteries  of  Chrift  -7  but 
 they  have  given  us  manifeft  occafion  to  think  it  requifit ,   that  we  earneftly  advife 
 rather,  and  exhort  them  to  confider  as  they  ought,  their  fundry  over-fights  5  Firft, 
 In  equalling  undiftinctly  Crimes  with  Errors,  as  touching  force  to  make  uncapable 
 of  this  Sacrament :   Secondly ,  In  fuffering  indignation  at  the  faults  of  the  Church' 
 of  Rome ,  to  blinde  and  with-hold  their  judgments  from  feeing  that  which  withal 
 they  mould  acknowledge ,  concerning  fo  much,  neverthelefs,  ftill  due  to  the  fame 
 Church ,  as  to  be  held  and  reputed  a  part  of  the  Houfe  ot  God,  a  Limb  of  the  Vifible 
 Church  of  Chrift :     Thirdly ,    In  impofing  upon  the  Church  a  burthen ,    to  enter 
 farther  into  mens  hearts ,  and  to  make  a  deeper  fearch  of  their  Confciences ,  then 
 any  Law  of  God,  or  Reafon  of  Man  inforceth  :   Fourthly  and  laftly ,  In  repelling  un- 
 der colour  of  longer  tryal,  fuch  from  the  Myfteries  of  Heavenly  Grace,  as  are  both 
 capable  thereof  by  the  Laws  of  God,  for  any  thing  we  hear  to  the  contrary  ;  and 
 mould,  in  divers  confiderations ,  be  cherimed  according  to  the  merciful  Examples 
 and  Precepts,    whereby  the  Gofpel  of  Chrift  hath  taught  us  towards  fuch,   to 
 fhew  compaffion ,  to  receive  them  with  lenity  and  all  meeknefs  -,    if  any  thing  be 
 fhaken  in  them,  to  ftrengthen  it ,    not  to  quench  with  delays  and  jealoufies ,   that 
 feeble  fmoke  of  Conformity  which  feemeth  to  breathe  from  them  j    but  to  build 
 wherefoever  there  is  any  Foundation ,   to  add  Perfection  unto  flender  beginnings , 
 and  that  as  by  other  offices  of  Piety ,   even  fo  by  this  very  Food  of  Life,  which 
 Chrift  hath  left  in  his  Church,    not  onely  for  prefervation  of  ftrength,    but  alfo 
 for  relief  of  weaknefs  :     But  to  return  to  our  own  felves,  in  whom  the  next  thing 
 
 ,r.c.  lib.  i.     feverely  reproved,,  is  the  Paucity  of  Communicants.  If  they  require  at  Communi- 
 
 Vcittt&o  i?.  ons  frequency  .  we  wifh  the  fame,,  knowing  how  acceptable  unto  God  fuch  fervice 
 
 '  is ,  when  multitudes  cheerfully  concur  unto  it  I;   if  they  encourage  men  thereunto, 
 
 we -alfo  (themfelves  acknowledge  it)  are  not  utterly  forgetful  to  do  the  like;  if 
 
 pfai  121.  i.  they  require  forne'  publick  cbaction  for  remedy  of  that ,  wherein  by  milder  and 
 fofter  means,  little  good  is  done,  they  know  our  Laws  and  Statutes  provided  in 
 that  behalf,  whereunto  whatsoever  convenient  help  may  be  added  more  by  the 
 wifdom  of  man,  what  caufe  have  we  given  the  World  to  think  ,  that  we  are  not 
 ready  to  hearken  to  it,  and  to  ufe  any  good  means  of  fweet  compuifion ,  to  have 
 
 tuk.14.2j.  this  high  and  heavenly  Banquet  largely  furnifhed  *  Onely  we  cannot  fo  far  yield, 
 as  to  judge  it  convenient ,  that  the  holy  defire  of  a  competent  number  mould  be 
 unfatisfied,  becaufe  the  greater  part  is  carelefs  and  undifpofed  to  joyn  with  them. 
 Men  mould  not  (they  fay)  be  permitted  a  few  by  themfelves  to  communicate , 
 when  fo  many  are  gone  away , :  becaufe  this  Sacrament  is  a  token  of  our  conjuncti- 
 on with  our  Brethren  5  and  therefore  by  communicating  apart  from  them ,  we  make 
 an  apparent  fhew  of  diffraction  :  I  ask  then,  on  which  fide  Unity  is  broken,  whe- 
 ther, on  theirs  that  depart,  orontheirs,  who  being  left  behinde,  do  communicate? 
 Firft,  In  the  one  it  is  not  denied ,  but  that  they  may  have  reafonable  caufes  of  de- 
 parture, and  that  then  even  they  are  delivered  from  juft  blame.  Of  fuch  kinde  of 
 caufes ,  two  are  allowed ,  namely ,  danger  of  impairing  health,  and  neceftary  bufi- 
 nefs  requiring  our  prefence  otherwhere.  And  may  not  a  third  caufe,  which  is  un- 
 fitnefs  at  the  piefent  time,  detain  us  as  lawfully  back,  as  either  of  thefe  two  ? 
 True  it  is,  that  we  cannot  hereby  altogether  excufe  our  felves ,  for  that  we  ought 
 to  prevent  this ,  and  do  not :  But  if  we  have  committed  a  fault  in  not  preparing 
 our  mindes  before,  mall  we  therefore  aggravate  the  fame  with  a  worfe}  the  crime 
 of  unworthy  participation  ".  He  that  abftaineth ,  doth  want  for  the  time  that 
 Grace  and  Comfort  which  Religious  Communicants  have,  but  he  that  eatethand 
 drinketh  unworthily,  receiveth  death  $  that  which  is  life  to  others,  turneth  in 
 !;im  to  poyfon.     Notwithftanding,  whatfoever  be  the  caufe,  for  which  men  abftain, 
 
 were 
 
Ecclefiaslical  Tolity^  z6p 
 
 were  it  reafon  that  the  fault  of  one  part,  mould  anyway  abridge  their  benefit  that 
 are  not  faulty  i     There  is  in  all  the  Scripture  of  God,  no  one  fyllable  which  doth 
 condemn  communicating  amongft  a  few,  when  the  reft  are  departed  from  them.     As  ?.  c.Wh.  ,. 
 for  the  lad  thing,   which  is  our  imparting  this  Sacrament  privately  unto  the  lick,  pJE  1J'X 
 whereas  there  have  been  of  old  ( they  grant )  two  kindes  of  neceflity,  wherein  this 
 Sacrament  might  be  privately  adminiftred  5    of  which  two,   the  one  being  erroni- 
 oufly  imagined,  and  the  other  (they  fay)  continuing  no  longer  in  ufe,  there  re- 
 maineth  unto  us  no  neceflity  at  all,  for  which,  that  cuftom  Ihould  be  retained.     The 
 falfly  furmifed  neceffity,   is  that,   whereby  fome  have  thought  all  fuch  excluded 
 from  poflibility  of  falvation,  as  did  depaw  this  life,  and  never  were  made  partakers 
 of  the  holy  Eucharilt.     The  other  cafe  of  neceflity  was,  When  men  which  had  fain 
 in  time  of  perfecution  ,  and  had  afterwards  repented  them,  but  were  not  as  yet  re- 
 ceived again  unto  the  Fellowfhip  of  this  Communion,  did  at  the  hour  of  their  death 
 requeft  it ,  that  fo  they  might  reft  with  greater  quietnefs  and  comfort  of  minde,  be- 
 in0  thereby  allured  of  departure,  in  unity  of  Chnfts  Church  •,   which  vertuous  defire, 
 the  Fathers  did  think  ic  great  impiety,  not  to  fatisfle.     This  was  Serapons  cafe  of. 
 neceflity.     Serapon  a  faithful  aged  perfon ,   and  always  of  very  upright  life ,   till 
 fear  of  perfecution  in  the  end ,    caufed  him  to  Ihrink  back  ;    alter  long  forrow  for 
 his  fcandalous  offence  ,    and  fute  oftentimes  made  to  be  pardoned  of  the  Church , 
 fell  at  length  into  grievous  licknefs ,   and  being  ready  to  yield  up  the  ghoft ,  was 
 then  more  inftant  then  ever  before  to  receive  the  Sacrament.     Which  Sacrament 
 was  neceffary  in  this  cafe,  not  that  Serapon  had  been  deprived  of  Everlafting  Life 
 without  it ,    but  that  his  end  was  thereby  to  him  made  the  more  comfortable. 
 And  do  we  think,   that  all  cafes  of  fuch  neceflity    are  clean  v;milhed  ?    Suppofe 
 that  fome  have  by  mif-perfwafion  lived  in  Schifm ,   withdrawn  themfelves  from 
 holy  and  publick  AlTemblies ,    hated  the  Prayers ,    and  loathed  the  Sacraments  of 
 the  Church,    falfly  prefuming  them  to  be  fraught  with  impious  and  Antichriftian 
 corruptions :  Which  Error,  the  God  of  Mercy  and  Truth,  opening  at  the  length 
 their  eyes  to  fee,  they  do  not  onely  repent  them  of  the  evil  which  they  have  done, 
 but  alio  in  token  thereof,  defire  to  receive  comfort  by  that  whereunto  they  have 
 offered  difgrace  ( which  may  be  the  cafe  of  many  poor  feduced  fouls,  even  at  this 
 day.)    God  forbid,  we  Ihould  think  that  the  Church  doth  fin,  in  permitting  the 
 wounds  of  fuch  to  be  fuppled  with  that  Oyl ,  which  this  gracious  Sacrament  doth 
 yield ,   and  their  bruifed  mindes  not  onely  need  but  beg.     There  is  nothing  which 
 the  Soul  of  Man  doth  defire  in  that   laft  hour  fo  much  ,  •  as  comfort  agamft  the 
 natural  terrors  of  Death,   and  other  fcruples  of  Confcience,  which  commonly  do 
 .  then  moll  trouble  and  perplex  the  weak  5   towards  whom ,    the  very  Law  of  God 
 doth  exact  at  our  hands ,    all  the  helps  that  Chriftian  lenity  and  indulgence  can 
 afford.     Our  general  confolation  departing  this  life,    is,  the  hope  of  that  1glo-  <*  *  Ccr.  i;„ 
 rious  and  blelTed  Refurreftion ,   which  the  Apoftle  Saint  Paul  b  nameth  c££aj«Wn<,  f  p'hl!  ,  ir 
 c  to  note,  That,  as  all  Men  lhall  have  their '  A  voL&o-tv ,  and  beraifed  again  from  the  c  aiJ  r  -,', 
 dead  •    fo  the juit  lhall  be  taken  up  and  exalted  above  the  reft,   whom  the  power  ^"tilTh'i 
 of  God  doth  but  raife,   and  not  exalt.     This  Life,  and  this  Refurrection  our  Lord  vtirntu  i* 
 Jefus  Chrift  is,  for  all  men,  as  touching  the  fufficiency  of  that  he  hath  done  ;  but  -^"f 
 that  which  maketh  us  partakers  thereof,  is  our  particular  Communion  with  Chrift  t,  T'^Jt 
 
 5/    CLVl. 
 
 and  this  Sacrament  a  principal  Mean,   as  well  to  ftrengthen  the  Bond,   as  to  mul-  *>D  ffl  *V- 
 tiply  in  us  the  Fruits  of  the  fame  Communion  :     For  which  caufe  Saint  Cyprian  d  p"!'  Am">""- 
 termeth  it  a  joyiul  folemnity  of  expedite  and  fpeedy  Refurre&ion  j   Ignatius',  a  4.Y7.1  ' 
 Medicine  which  pi ocureth  Immortality,    and  preventeth  Death  5    Irentus* ,   the  rfM3turar3E  . 
 nouriihment  of  our  Bodies  to  Eternal  Life,  and  their  prefervative  from  corruption,  ^'"bun^o9 
 Now  becaufe  that  Sacrament ,    which  at  all  times  we  may  receive  unto  this  effect ,  lemma,  cypr. 
 is  then  moft  acceptable  and  moft  fruitful,    when  any  fpecial  extraordinary  occafi-  llc  C(r'n-;JUU1' 
 on,  nearly  ,  and  prefently  urging,  kindleth  our  delires  towards  it,  their  feverity,  I  I'J^mko.^ 
 who  cleave  unto  that  alone ,    which  is  generally  fit  to  be  done ,    and  fo  make  all  $?**■''*'■*  *V 
 mens  conditions  alike ,  may  adde  much  affliction  to  divers  troubled  and  grieved  ^'.  ^gmU 
 mindes ,    of  whofe  particular  eftate   particular  refpect  being  had,  according  to  the  Epift-  ad  e- 
 
 phef.    hen. 
 •lis.  4.    cap.  34.       /    Etfi  uihJ  facile  inucandum  efrex  folemnibus ,    tamen  ubi  arqui:*s  evulenspofcit  fubveniendum  eft. 
 Lib.  1 85.  if.  <icReg.  Jur. 
 
 charitable 
 
zyo 
 
 The  Fifth  "BooJ^  of 
 
 charitable  order  of  the  Church  wherein  we  live,  there  enfueth  unto  God  thatglor^5 
 which  his  righteous  Saints  comforted  in  their  greateft  diftrefles  do  yield  ^  and  unto 
 them  which  have  their  reafonable  Petitions  fatisfied,  the  fame  contentment,  tran- 
 quillity and  joy,  that  others  before  them,  by  means  of  like  fatisfaftion,  have  reaped, 
 and  wherein  we  all  are,  or  mould  be  defirous,  finally ,  to  take  our  leave  of  the 
 World ,  whenfoever  our  own  uncertain  time  of  mod  allured  departure  mail  come. 
 Concerning  therefore  both  Prayers  and  Sacraments,  together  with  our  ufual  and 
 received  Form  of  adminiftring  the  fame  in  the  Church  of  England,  let  thus  much 
 futfice. 
 of.Fifti"l  69-    As  the  Subftance  of  God  alone  ^infinite,  and  hath  no  kinde  of  limitation; 
 
 Days,  a-»d  the  f0  Hkewife  his  Continuance  is  from  everlalting  to  everlafting,  and  knoweth  neither 
 u'il""1  5  Beginning  nor  End.     Which  demonftrable  conclufion  being  prefuppofed,     it  fol- 
 loweth  aeeeffarily,  that,  befides  him ,  all  things  are  finite,  both  in  fubftance  and  in 
 tution.  continuance.     It  in  Subftance  all  things  be  finite,  it  cannot  be,  but  that  there  are 
 
 bounds  without  the  corapafs  whereof,  their  fubftance  doth  not  extend  ;  if  in  con- 
 tinuance alfo  limited,  they  all  have,  it  cannot  be  denied,  their  fet  and  their  cer- 
 tain terms ,  before  which  they  had  no  Being  at  all".  This  is  the  reafon  ,  why  firft. 
 we  do  moft  admire  thofe  things  which  are  Greateft  b  and  fecondly,  thofe  things 
 which  are  Ancienttft,  becaufe  the  one  are  leaftdiftant  from  the  infinite  Subftance  5 
 the  other  from  the  infinite  Continuance  of  God.  Out  of  this  we  gather,  that  one- 
 ly  God  hath  true  Immortality  or  Eternity,  that  is  to  fay,  Continuance  wherein  there 
 groweth  no  difference  by  addition  of  Hereafter  unto  Now,  whereas  the  nobleft  and 
 perfecteft  of  all  things  befides,  have  continually  through  continuance,,  the  time  of 
 former  continuance  lengthned  ;  fo  that  they  could  not  heretofore  be  faid  to  have 
 continued  fo  long  as  now,  neither  now  fo  long  as  hereafter.  Gods  own  Eternity, 
 is  the  Hand  which  leadeth  Angels  in  the  courfe  of  their  Perpetuity  ;  their  Perpe- 
 tuity the  Hand  that  draweth  out  Celeftial  Motion  ;  the  Line  of  which  Motion , 
 and  the  Thred  of  Time  ,  arefpun  together.  Now  as  Nature  bringeth  forth  Time 
 with  Motion,  fo  we  by  Motion  have  learned  how  to  divide  Time,  and  by  the  fmaller 
 parts  of  Time,  both  to  meafure  the  greater,  and  to  know  how  long  all  things  elfe 
 endure.  For,  Time,  confidered  in  it  felf,  is  but  the  Flux  of  that  very  inftant, 
 wherein  the  Motion  of  the  Heaven  began  •,  being  coupled  with  other  things,  it  is 
 the  quantity  of  their  continuance  meafured  by  the  diftance  of  two  inftants  :  As 
 the  time  of  a  man,  is  a  mans  continuance  from  the  inftant  of  his  firft  breath  ,  till 
 the, inftant  of  his  laft  gafp.  Hereupon,  fome  have  defined  Time  to  be  the  Mea- 
 fure?  of  the  Motion  of  Heaven  ;  becaufe  the  firft  thing  which  Time  doth  meafure , 
 is  that  Motion  wherewith  it  began ,  and  by  the  help  whereof  it  meafureth  other 
 things-,  as  when  the  Prophet  David-faith,  That  a  mans  continuance  doth  not  com- 
 monly exceed  Threefcoi  e  and  ten  years ,  he  ufeth  the  help ,  both  of  Motion  and 
 Number,  to  meafure  Time.  They  which  make  Time  an  effect  of  Motion ,  and 
 Motion  to  be  in  Nature  before  Time,  ought  to  have  confidered  with  themfelves, 
 that  albeit  we  lhould  deny,  as  Melifftts  did ,  all  Motion  ,  we  might  notwithftand- 
 ing  acknowledge  Time  ,  becaufe  Time  doth  but  fignifie  the  quantity  of  Continu- 
 ance ,  which  Continuance  may  be  in  things  that  reft ,  and  are  never  moved.  Be- 
 fides, we  may  alfo  confider  in  Reft,  both  that  which  is  paft,  and  that  which  is  prefent, 
 and  that  which  is  future  5  yea,  farther,  even  length  and  lhortnefs  in  every  of 
 thefe ,  although  we  never  had  conceit  of  Motion.  But  to  define,  without  Motion, 
 how  long,  or  how  fhort  fuch  Continuance  is ,  were  impoflible.  So  that  herein  we 
 muft  of  necefiity  ufe  the  benefit  of  Years,  Days,  Hours,  Minutes,  which  all  grow 
 from  Celeftial  Motion.  Again,  for  as  much  as  that  Motion  is  Circular ,  whereby 
 we  make  our  Divifions  of  Time,  and  the  Compafs  of  that  Circuit  fuch,  that  the 
 Heavens  which  are  therein  continually  moved ,  and  keep  in  their  Motions  uniform 
 Celerity,  muft  needs  touch  often  the  fame  points,  they  cannot  chufe  but  bring 
 unto  us  by  equal  diftances ,  frequent  returns  of  the  fame  times.  Furthermore , 
 whereas  Time  is  nothing  but  the  meer  quantity  of  that  Continuance  which  all 
 things  have,  that  are  not  as  God  is,  without  beginning,  that  which  is  proper  unto 
 all  quantities  agreeth  alfo  to  this  kinde  -,  fo  that  Time  doth  but  meafure  other 
 things,   and  neither  worketh  in  them  any  real  effecl:,  nor  is  it  felf  ever  capable  of 
 
 any. 
 
Ecclejiattical  Tolitj^  271 
 
 any.     And  therefore  when  commonly  we  ufe  to  fay ,    That  Time  doth  eat  or  fret 
 out  all  things  5   that  Time  is  the  wifeft  thing  in  the  World ,    becaufe  it  brin»eth 
 forth  all  Knowledge  5   and  that  nothing  is  more  foolilh  then  Time  ,  which  never 
 holdeth  any  thing  long,    but  whatfoever  one  day  learneth,  the  fame  another  day 
 forgetteth  again  5    that  fome  men  fee  profperous  and  happy  days ,    and  that  fome 
 mens  days  are  miferable  :     In  allthefe,  and  the  like  fpeeches,  that  which  is  utter- 
 ed of  the  Time;    is  not  verified  of  Time  it  felf  5    but  agreeth  unto  thofe  things 
 which  are  in  Time  ,    and  do  by  means  of  fo  near  conjunction ,    either  lay  their 
 burden  upon  the  back ,    or  fet  their  Crown  upon  the  Head  of  Time.     Yea,  the 
 very  opportunities  which  we  afcribe  to  Time ,   do  in  truth  cleave  to  the  things  x  ?®  &tf 
 themfelves,  wherewith  Time  is  joyned . :    As  for  Time ,  it  neither  caufeth  things ,  ^/<  *%    I  ° 
 nor  opportunities  of  things,   although  it  comprize  and  contain  both.     All  things  %,H>'&  «  L- 
 whatfoever  having  their  time ,  the  Works  of  God  have  always  that  time  which  is  ''"*"  f*'PP°c-  !• 
 feafonableft  and  fitted  for  them.     His  Works  are ,    fome  ordinary ,   fome  more  ones  Inicr ibC 
 rare  5  all  worthy  of  obfervation ,  but  not  all  of  like  neceflity  to  be  often  remem-  tur- 
 bred  ^    they  all  have  their  times ,    but  they  all  do  not  adde  the  fame  eftimation 
 and  glory  to  the  times  wherein  they  are.     For  as  God  by  being  every  where,  yet 
 doth  not  give  unto  all  places,  one  and  the  fame  degree  of  holinefs5  fo  neither  one 
 and  the  fame  dignity  to  all  times  by  working  in  all.     For  if  all,  either  places  or  times 
 were  in  refped  of  God  alike  5   wherefore  was  it  faid  unto  Mofcs,  by  particular  de- 
 signation,  That  very  place  wherein  thou  (landeft ,  is  holy  ground  ?     Why  doth  the  Exod.3  5. 
 Prophet  David  chafe  out  of  all  the  days  of  the  year,  but  one ,  whereof  he  fpeak- 
 eth  by  Way  of  principal  admiration ,  This  is  the  day  the  Lord  hath  made  ?  No  doubt  Pfa!.n8. 24, 
 as  Gods  extraordinary  prefence,  hath  hallowed  and  fan&ified  certain  places ,  fo  they 
 are  his  extraordinary  works,  that  have  truly  and  worthily  advanced  certain  times  5 
 for  which  caufe,  they  ought  to  be  with  all  men  that  honor  God,  more  holy  then 
 other  days.     The  Wife  man  therefore  qompareth  herein,  not  unfitly  the  times  of 
 God ,   with  the  perfons  of  men.     If  any  mould  ask  how  it  cometh  to  pafs ,    that 
 one  day  doth  excel  another,  feeing  the  light  of  all  the  days  in  the  year  proceed- 
 ed from  one  Sun,  to  this  heanfwereth,  That  the  knowledge  of  the  Lord  hath  farted  Ecdus  33. 7. 
 them  afunder,  he  hath  by  them  dijpofed  the  times  and  folemn  Feajls  -7  fome  he  hath  chofen 
 out  and  fanfrified,  fome  he  hath  pit  among  the  days,  to  number :  Even  as  Adam  and 
 all  other  men  are  of  one  fubfhnce ,   all  created  of  the  Earth  :     But  the  Lord  hath 
 divided  them  by  great  knowledge ,    and  made  their  ways  divers  ;   fome  he  hath  bleffed 
 and  exalted ,   fome  he  hath  f anil  i  fed  and  appropriated  unto  him  felf ,  fome  he  hath  cur- 
 fed,   humbled,    and  put  them  out  of  their  dignity.     So  that  the  caufe  being  natural 
 and  neceiTary ,    for  which  there  mould  be  a  difference  in  days,   the  folemn  obfer- 
 vation whereof ,   declareth  Religious  thankfulnefs  towards  him,   whofe  works  of 
 principal  reckoning ,    we  thereby  admire  and  honor ,   it  cometh  next  to  be  con- 
 iidered ,  what  kindes  of  duties  and  fervices  they  are,  wherewith  fuch  times  fliould  be 
 .kept  holy. 
 
 70.    TheSandification  of  Days  and  Times,  is  a  token  of  that  Thankfulnefs,  The  manner 
 and  a  part  of  that  publick  honor  Mich  we  ow  to  God  for  admirable  benefits ,  trf  cekbf  anngj 
 whereof  it  doth  not  fuffice,    that  we  keep  a  ftcret  Kalender,  taking  thereby  our  Fcft,vaIDa>*' 
 private  occafions  as  we  lift  our  felves ,  to  think  how  much  God  hath  done  for  all 
 men-    but  the  days  which  are  chofen  out  to  ferve  as  publick  Memorials  of  fuch 
 his  Mercies ,   ought  to  cloathed  with  thofe  outward  Robes  of  Holinefs ,  whereby 
 their- difference  from  other  days,  may  be  made  fenfible.     But  becaufe  Time  in  it 
 felf,   as  hath  been  already  proved,    can  receive  no  alteration  $    the  hallowing  of"  Grande  vr- 
 •  Feftival  days,    muft  confift  in  the  fhape  or  countenance ,    which  we  put  upon  the  u^lCfoc°c^c& 
 affairs  that  are  incident  into  thofe  days.     This  is  the  day  which  the  Lord  hath  made,  chores  in  pub. 
 faith  the  Prophet  David,  Let  m  rejoyce  and  be  glad  m  it.     So  that  generally  Of-  ll".cun?  e^iCclc 
 fices  and  Duties  of  a  Religious  Joy,    are  that  wherein  the  hallowing  of  Feftival  r^ci^wem" 
 times  confifteth.     The  moft  Natural  Testimonies  of  our  rejoycing  in  God,  arefirft,  tabernafyriinj 
 
 obole  facerc 
 vino  lutum  cog-re,  catemtim   curfirare  ad  injurias,  ad  injuria?,  ad  impudicirias,  acflibidinisillccebras.     Sicc'mc  cxprimitur 
 pjS!icum23uiium  per  publicum  dedecus  ?  Ten.  ApoL.  cap.  5$.     Dies  t'eitos  Majcflati  alciifitnar  dedicate*  nulli's  volumus  volup* 
 tatibus  occupiri    Cl    12.  tic.  12.  lib   1.     'Aw  <}  -tm.h.cu  7my.~:ii.i  x)  ^usy^*<niii  >y  e'jy  -ifptifioailifif  ari<*fwis  \<iyrai,<>Vj  rani- 
 
 fjfyku  Jltxpuois,  Theoti.  ad  Gri'C  Infidel.  Str.  9. 
 
 Q^q  his 
 
2?1  The  Fifth  (Boo{  of 
 
 his  Praifes  let  forth  with  cheerful  alacrity  of  minde  :   Secondly,  Our  comfort  and 
 t«  $  *W«    delight  exprefled  by  a  charitable  largends  of  foinewhat  more  then  common' bounty: 
 <pj<neofoai>iv v  Thirdly,  Sequeftration  from  ordinary  labors,   the  toy  Is  and  cares  whereof  are  not 
 "f^L^**  meet  to  be  companions  of  fuch  glac'nefs.     Feftival  folemnity  therefore,  is  nothing 
 rhth.  libTde   but  the  due  mixture,  as  it  were,  of  thefe  three  Elements,  1  raife,  Bounty,  and  Reft. 
 vibraba.         Touching  Fraife ,    for  as  much  as  the  Jews ,   who  alone  knew  the  way  how  to 
 magnifie  God  aright ,   did  commonly  ( as  appeared  by  their  wicked  lives )  more  of 
 cuftom,  and  for  fafhion  fake  execute  the  fervices  of  their  Religion,  then  with  hearty 
 and  true  devotion  (which  God  efpecially  requireth)  he  therefore  protefteth  againft 
 their  Sabbaths  and  Solemn  Days,   as  being  therewith  much  offended.      Plentiful 
 and  liberal  expence  is  required  in  them  that  abound,  partly  as  a  fign  of  their  own 
 joy,  in  the  goodnefs  of  God  towards  them,  and  partly  as  a  mean,  whereby  to  re- 
 frefh  thofe  poor  and  needy,    who  being,  efpecially  at  thefe  times,  made  partakers 
 Deur.  1^.14,    of  relaxation  and  joy  with  others,  do  the  more  religioufly  blefs  God,  whofe  great 
 Nehe.8. 9.       Mercies  were  a  caufe  thereof ,    and  the  more  contentedly  endure  the  burthen  of  that 
 hard  eftate  wherein  they  continue.     Reft  is  the  end  of  all  Motion ,    and  the  laft 
 perfection  of  all  things  that  labor.     Labors  in  us  are  journeys ,    and  even  in  thera 
 which  feel  no  weannefs  by  any  work  5    yet  they  are  but  ways  whereby  to  come 
 unto  that  which  bringeth  not  happinefs,  till  it  do  bring  Reft.     For  as  long  as  any 
 thing  which  we  defire  is  unattained ,  we  reft  not.     Let  us  not  here  take  Reft  for 
 Idlenefs.     They  are  Idle ,  whom  the  painfulnefs  of  action  caufeth  to  avoid  thofe 
 Labors ,   whereunto  both  God  and  Nature  bindeth   them  5    they  Reft ,    which 
 either  ceafe  from  their  work,  when  they  have  brought  it  unto  perfection,    or  elfe 
 give  over  a  meaner  labor,    becaufe  a  worthier  and  better:  is  to   be  undertaken. 
 God  hath  created  nothing  to  be  idle  or  ill  employed.    As  therefore ,   Man  doth 
 confift  of  different  and  diftinct  parts ,    every  part  endued  with  manifold  abilities , 
 which  all  have  their  feveral  ends  and  actions  thereunto  referred  -7   fo  there  is  in  this 
 great  variety  of  duties  which  belong  to  men ,   that  dependency  and  order  -,  by 
 means  whereof,   the  lower  fuftaining  always  the  more  excellent  ,   and  the  higher 
 perfecting  the  more  bafe  3   they  are  in  their  times  and  feafons   continued  with 
 moft  exquilite  correfpondence :   Labors  of  bodily  and  daily  toyl,  purchafe  freedom 
 for  actions  of  Religious  Joy  ,    which  benefit  thefe  actions  requite  with  the  gift  of 
 defired   Reft  :     A  thing  moft  natural  and  fit  to  accompany  the  folemn  Feftival 
 duties  of  honor,  which  are  done  to  God.     For  if  thofe  principal  works  of  God , 
 the  memory  whereof  we  ufe  to  celebrate  at  fuch  times ,    be  but  certain  taftes  and 
 lays,  as  it  were,  of  that  final  benefit ,    wherein  our  perfect  felicity  and  blifs  lieth 
 folded  up,  feeing  that  the  prefence  of  the  one,  doth  direct  our  cogitations,  thoughts 
 and  defires  towards  the  other,   it  giveth  furely  a  kinde  of  life,  and  addeth  inwardly 
 nofmall  delight  to  thofe  fo  comfortable  expectations ,  when  the  very  outward  coun- 
 tenance of  that  we  prefently  do,   reprefenteth  after  a  fort  that  alfo  whereunto  we 
 •oe<T  ;s7f  5-    tenc^  '■>    as  Feftival  Reft  doth  that  Celeftial  eftate  whereof  the  very  Heathens  them- 
 x  i/tp'a    felves  which  had  not  the  means  whereby  to  apprehend  much ,  did  notwithstanding 
 f$£°*l  *     imagine,  that  it  needs  muft  confift  in  Reft,  and  have  therefore  taught ,  that  above 
 ^^vm^T"  the  higheft  moveable  fphere,  there  is  nothing  which  feeleth  alteration,  motion  or 
 «uU'w '*•;**•  change,  but  all  things  immutable,  unfubjecttopafllon,  bleft  with  eternal  continuance 
 wa£V^V«'-   m  a  n^e  °f  tne  highest,  perfection,  and  of  that  compleat  abundant  fufficiency  within 
 swiw-m  ^    it'felf,  which  no  polTxbilky  of  want,  maim,  or  defect  can  touch.  Befides,  whereas  ordi- 
 £a>'iw  *,  t«V  nary  labors  are  both  in  themfelves  painful,  and  bafe  incomparifon  of  Feftival  Services 
 T-M.T™  *•    done  to  God,  doth  not  the  natural  difference  between  them,  fhew,  that  the  one,  as  it 
 7W-7W  i.2v<t>    were,  by  way  of  fubmiffion  and  homage,  fhould  furrender  themfelves  to  the  other, 
 wherewith  they  can  neither  eafily  concur,  becaufe  painfulnefs  and  joy  are  oppofite, '  nor 
 decently,  becaufe  while  the  minde  hath  juft  occafion  to  make  her  abode  in  the  Houfe 
 of  Gladnefs,  the  Weed  of  ordinary  toyl  and  travel ,    becometh  her  not  i   Where- 
 fore, even  Nature  hath  taught  the  Heathens,  and  God  the  Jews,  and  Chrift  us,  firft, 
 that  Feftival  Solemnities  are  a  part  of  thepublick  exercifeof  Religion  -,  fecondly,  that 
 Praife,  Liberality,  and  Reft,  are  as  Natural  Elements  whereof  Solemnities  confift. 
 But  thefe  things  the  Heathens  converted  to  the  honor  of  their  falfe  gods :    And, 
 
 as 
 
Ecck/iaffical  Tolitj,  ~ 
 
 as  they  failed  in  the  end  it  felf  5   fo  neither  could  they  .difcern.  rightly  what  form 
 and  meafure  Religion  therein  mould  obferve.     Whereupon,    when  the  ifraelites 
 impioufly  followed  fo  corrupt  example  ,    they  are  in  every  degree  noted  to  have 
 done  amifs  •,   their  Hymns  Or  Songs  of  Praife ,  were  Idolatry ;  "their  Bounty,  Ex- 
 cefs;  and  their  Reft,  wantonnefs.     Therefore  the  Law  or  God  which  appointed 'them 
 days  of  Solemnity,   taught  them  likewife  in  what  manner  the  fame  mould  be  cele- 
 brated :     According  to  the  pattern  of  which  Inftitu don  ,    David  eftablifhing  the 
 ftate  of  Religion,   ordaioea  Praife  to  be  given  unto  God  in  the  Sabbaths,  Moneths-,  <chro.23.js. 
 and  appointed  Times ,  as  their  cuftom  had  been  always  before  the  Lord.     Now ' 
 befides  the  times  which  God  himfelf  in  the  Law  of  •  Mofes  particularly  fpecified' 
 there  were,  through  the  Wifdom  of  the  Church,  ; certain  other  devifed  by  occa- 
 sion of  like  occurents.  to  thofe  whereupon  the  former  had  rifen  5    as  namely,   that  • 
 which  Mordecai  and  E(fber  did  firft  celebrate,   in  memory  of  the  Lords  moft  won-  Hlhp.27. 
 derful  protection,  when Human  had  laid  his  inevitable  Plot,  tomans  thinking,  for 
 the  utter,  extirpation  of  the  Jews  even  in  one  day.     This  they  call  the  Feaft  of 
 Lots ,    becaufe  Baman  had  call  their  life,    and  their  death,    as  it  were  ,    upon  the 
 hazard  of  a  Lot.     To  this  may  be  added,  that  other  alfo  of  Dedication,  mentioned 
 in  the  Tenth  of  St.  fobtis  Gofpel,  the  inftitution  whereof  is  declared  in  the  Hiftory  Joh- I0-21- 
 of  the  Maccabees.     But  for  as  much  as  their  Law  by  the  coming  of  Chrift  is  changed,  '  Mac-4- 5?. " 
 and  we  thereunto  no  way  .bound,    St.  Paul,   although  it  were  not  his  purpofe  to 
 favor  invectives  againft  the  fpecial  San&ification  of  days  and  times  to  the  Service 
 of  God,  and  to  the  honor  of  Jefus  Chrift,   doth  notwithstanding  bend  his  forces 
 againft  that  opinion  ,  >  which  impofed  on  the  Gentiles  the  Yoke  of  JewiiTi  Le<\il 
 observations ,    as  if  the  whole  World  ought  for  ever,    and  that  upon  pain  of  con- 
 demnation, to  keep  and  obferve  the  fame.     Such  as  in  this  perfwafion  hallowed 
 thofe  Jewiih  Sabbaths ,   the .Apoftle fharply  reproveth ,   faying,    re  obferve  days,  Ga!-4-i°- 
 and  moneths,  and  times,  and  years  ^    I  am  in  fear  of  you,    left  I  have  be  flowed  upon 
 you  labor  in  vain.     Ho'wbeit ,    fo  far  off  was  Tertullian ,  from  imagining  how  any  tot°mn(!m  In 
 man  could  poflibly  hereupon  call  in  queftion  fuch  days  as  the  Church  of  Chrift  551  iS£ 
 doth  obferve,  that  the  obfervation  of thefe  days,  he  ufeth  for  an  Argument  where-  porum  &ffie- 
 by  to  prove,   it  could  not  be  the  Apoftles  intent  and  meaning  to  condemn  /imply,  lm^&™nf~ 
 all  obferving  of  fuch  times.     Generally  therefore  touching  Feafts  in  the  Church  ram  erafitA. 
 of  Chrift  ,    they  have  that  profitable  ufe  whereof  Saint  Auguftme  fpeaketh ,   By  pS!"5'  ,cur 
 Feftival  Solemnities  and  Set-days ,    rve  dedicate  and  fane!  ifie  to  God  ,    the  memory  of  bramusann'ua 
 bis  benefits ,   left  unthankful  forgetfufoefi  thereof  ,  flmld  creep  upon  us  in  courfe  ofa<CCi'l°  '" 
 time.     And  concerning  particulars  ,  their  Sabbath  the  Church  hath  changed  into  EJ^SS,! 
 our  Lords  day,  that  is,,  as  the  one  did  continually  bring  to  minde  the  former  World  §i;,r»  txindc 
 finimed  by  Creation  5    fo  the  other  might  keep  us  in.  perpetual  remembrance  .of  a  Sh?0™'1 
 far  better  World,  begun  by  him  which  came  to  reftore  all  things,  to  make  both  decuSns? 
 Heaven  and  Earth  new.     For  which  caufe  they  honored  the  Iaft  day,    we  the  Llba'iverf. 
 firft,  in  every  feven,  throughout  the  year.     The  reft  of  thedays  and  times  which  c«£"o3^ 
 we  celebrate,  have  relation  all  unto  one  head.     We  begin   therefore  our  Eccle-  fk^.cap.^. 
 iiaftical  year ,   with  the  glorious  Annuntiation  of  his  Birth,  by  Angelical  EmbafTage.  LUk.  1. 2«.< 
 There  being  hereunto  added  ,   his  Blefled  Nativity  it  felf  ^    the  Myftery  of  his 
 Legal  Circumcifion  -,    the  Teftification  of  his  true  Incarnation ,   by  thePurifica-  Luk- 
 tionof  her,  which  brought  him  in  the  World,  his  Refurre&ion ,    his  Afcenfion  into 
 Heaven  ,   the  admirable  fending  down  of  his  Spirit  upon  his  chofen,    and  (  which 
 confecmently  enfued  )   the  notice  of  that  incomprehenlible  Trinity  thereby  given 
 to  the  Church  of  God.     Again,  for  as  much  as  we  know,   that  Chrift  hath  not 
 onely  been  manifefted  great  in  himfelf,    but  great  in  other  his  Saints  alfo,  the  days 
 of  vvhofe  departure  out  of  the  World,  are  to  the  Church  of  Chrift,  as  the  Birth 
 and  Coronation  days  of  Kings  or  Emperors  •,   therefore  efpecial  choice  being  made 
 of  the  very  flower  of  all  occafions  in  this  kinde,    there  are  annual  felected  times 
 to  meditate  of  Chrift  glorified  in  them  ,   which  had  the  honor  to  fufter  for  his 
 fake ,   before  they  had  age  and  ability  to  know  him  i    glorified  in  them ,   which 
 .knowing  K\m  as  Stephen,  had  the  fight  of  that  before  death,  whereinto  fo  acceptable 
 death  did  lead  •-  glorified  in  thofe  Sages  of  the  Eaft,  that  came  from  far  to  adore  him,. 
 
 Qȣ  2  and 
 
 2. 21, 
 
iy+  The  Fifth  cBoo{  of 
 
 and  were  concluded  by  ftrange  light  ;    glorified  in  the  fecond  Eli  as  of  the  Worlds 
 fent  before  him  to  prepare  his  way  ;   glorified  in  every  of  ;thofe  Apoftks ,    whom 
 it  pleafed  him  -to  ufe  as  Founders  of  his  Kingdom  here  \    glorified  in  the  Angels , 
 as  in  Michael  5     glorified  in  all  thofe  happy  Souls,   that  are  already  poflefled  of 
 Heaven.     Over  and  befides  which  number  not  great ,    the  reft  be  but  four  other 
 days  heretofore  annexed  to  the  Feaft  of  Eafier  and  Pentecofl ,   by  reafon  of  general 
 Baptifm  ,    ufual  at  thofe  two  Feafts  5    which  alfo  is  the  caufe  why  they  had  not , 
 as  other  days ,   any  proper  name  given  them.      Their  firft  Inftitution  was  there- 
 fore through  neceflity ,   and  their  prefent  continuance  is  now  for  the  greater  honor 
 of  the  Principals ,  whereupon  they  ftill  attend.     If  it  be  then  demanded ,  Whether 
 we  obferve  thefe  times  as  being  thereunto  bound  by  force  of  Divine  Law,    or  elfe 
 by  the  onely  Pofitive  Ordinances  of  the  Church  5  I  anfwer  to  this,  That  the  very 
 Law  of  Nature  it  felf ,  which  all  men  confefs  to  be  Gods  Law,  requireth  in  gene- 
 ral no  lefs  the  Sanctification  of  Times ,  then  of  Places ,  Perfons  and  Things,  unto 
 Gods  honor.     For  which  caufe  it  hath  pleafed  him  heretofore,  as  of  the  reft  5   fo 
 of  times  likewife,  to  exact  fome  parts  by  way  of  perpetual  homage  ,   never  to  be 
 dilpenfed  withal ,  nor  remitted:     Again,  To  require  ibme  other  parts  of  time  with 
 as  ftrict  exaction ,    but  for  lefs  continuance  5   and  of  the  reft  which  were  left  arbi- 
 bitrary ,    to  accept  what  the  Church  ftiall  in  due  confideration  confecrate  volun- 
 tarily unto  like  Religious  ufes.     Of  the  firft  kinde  ,    amongft  the  Jews  ,    was  the 
 Sabbath-day  5    of  the  fecond ,   Thofe  Feafts  which  are  appointed  by  the  Law  of 
 Mofes  5    the  Feaft  of  Dedication,  invented  by  the  Church,  ftandeth  in  the  number 
 of  the  laft  kinde.     The  Moral  Law  requiring  therefore  a  feventh  part  throughout 
 the  age  of  the  whole  World,  to  be  that  way  employed,  although  with  us  the  day 
 be  changed,  in  regard  of  a  new  Revolution  begun  by  our  Saviour  Chrift  $  yet  the 
 fame  proportion  of  time  continueth  which  was  before ,   becaufe  in  reference  to  the 
 benefit  of  Creation  ,    and  now  much  more  of  Renovation  thereunto  added  by  him 
 which  was  Prince  of  the  World  to  come  5  we  are  bound  to  accompt  the  Sancti- 
 fication  of  one  day  in  feven,   a  duty  which  Gods  Immutable  Law  doth  exact  for 
 ever.     The  reft,  they  fay,  we  ought  to  aboliih,  becaufe  the  continuance  of  them 
 doth  nourifti  wicked  Superftition  in  the  mindesof  men  -7  befides,  they  areallabufed  by 
 Papifts,  the  enemies  of  God  5  yea,  certain  of  them,  as  £ after  and  Pentecofl,  even  by 
 the  Jews. 
 Exceptions  71.    Touching  Jews,  their  Eafier  and  Pentecofl  have  with  ours  as  much  affi- 
 
 againit  our  njtv  ^  35  philip  the  Apoftle,  with  Philip  the  MacedonianKmg.  As  for  imitation  of 
 ot^erTefiivai  Papifts ,  and  the  breeding  of  Superftition,  they  are  now  become  fuch  common 
 days,  befides  guefts,  that  no  man  can  think  it  difcourteous  to  let  them  go  as  they  came.  The 
 the  sabbath.  nex(.  -$  a  rare  obfervation  and  Strange  -7  you  ftiall  finde ,  if  you  mark  it  (  as  it 
 doth  deferve  to  be  noted  well)  that  many  thoufands  there  are,  who  if  they  have 
 T.  c  lib.  6.  vertuoufly  during  thofe  times  behaved  themfelves  ,  if  their  devotion  and  zeal  in 
 fhe8y  hli  been  Prayer  have  been  fervent,  their  attention  to  the  Word  of  God,  fuch  as  all  Chri- 
 nevtr  abufed,  ftian  men  ihould  yield ,  imagine,  that  herein  they  have  performed  a  good  duty  5 
 Pa1ftrbnthe  whkli  notwithftanding  to  think,  is  a  very  dangerous  Error,  in  as  much  as  the 
 byPthe  Jews,  Apoftle  Saint  Paul  hath  taught,  That  we  ought  not  to  keep  our  Eafier  as  the  Jews 
 as  they  have  fad  for  certain  days  5  but,  in  the  Unleavened  Bread  of  Sincerity  and  of  Truth ,  to 
 ^y'.3"^"6  feaft  continually:  Whereas  the  reftraint  of  Eafier  to  a  certain  number  of  days, 
 fuch  making  caufeth  us  to  reft  for  a  ftiort  fpace  in  that  near  confideration  of  our  duties ,  which 
 newwuhoiu  mou^  be  extended  throughout  the  courfe  of  our  whole  lives  3   and  fo  pulleth  out 
 
 fome  great 
 
 danger  of  bringing  in  fome  evil  and  corrupt  opinions  into  the  mindes  of  men.  I  will  ufe  an  example  in  one ,  and 
 that  the  chief  of  Holidays,  andmoft  generally,  and  of  longeft  time  obferved  in  the  Church,  which  is  the  Feaft  of  Eafier, 
 which  was  kept  of  fome  more  days,  of  fome  fewer.  How  many  thoufands  are  there,  I  wdl  not  fay  of  the  ignorant 
 Papifts,  but  of  thofe  alfo  which  profefs  the  Gofpel  ,  which  when  they  have  celebrated  thofe  days  with  diligent  heed 
 taken  unto  their  life  ;  and  with  fome  earneft  devotion  in  praying  ,  and  hearing  the  Word  of  God,  do  not  by  and  by, 
 think  that  they  have  well  celebrated  the  Feaft  of  Eafier  ;  and  yet  have  they  thus  notably  deceived  fhcmfclves.  For 
 Saint  Paul  teacheth,  i  Cor.  5.  8.  That  the  celebrating  of  the  Feaft  of  the  Chriftians  Eafier,  is  not,  as  the  Jews  was,  for 
 certain  days,  butfheweth,  That  we  rr.uft  keep  this  Feaft  all  the  days  of  our  life  in  the  Unleavened  Bread  of  Sincerity 
 and  of  Truth.  By  which  we  fee,  that  the  observing  of  the  Feaft  of  Eafier,  for  certain  days  in  theyear,  doth  pull  out  of 
 our  mindes,  ere  ever  we  be  aware,  the  Doflrine  of  the  Gofpel,  and  caufeth  uj  to  reft  in  that  near  confideration  of  our  duties, 
 for  the  fpace  pf  a  few  days,  which  fhould  be  extended  to  all  our  life. 
 
 Of 
 
Ecclefeattical  ^Polity*  275 
 
 of  our  mindes,  the  Doctrine  of  Chrifts  Gofpel  ere  we  be  aware.     The  Doctrine  of 
 the  Gofpel,  which  here  they  mean,  or  fhould  mean,  is,  That  Chrift  having  finifh- 
 ed  the  Law,  there  is  no  Jewifh  Pafchal  Solemnity,  nor  abftinence  from  four  Bread 
 now  required  at  our  hands  5   there  is  no  Leaven  which  we  are  bound  to  call:  out 
 but  malice,  fin,  and  wickednefs  5   no  Bread  but  the  food  of  fincere  Truth,  where- 
 with we  are  tied  to  celebrate  our  Paflover.     And  feeing  no  time  of  fin  is  granted 
 us ,  neither  any  intermiifion  of  found  belief,  it  followeth,  That  this  kinde  of  lead- 
 ing ought  to  endure  always.     But  how  are  ftanding  Feftival  Solemnities  againft  this? 
 That  which  the  Gofpel  of  Chrift  requireth ,    is  the  perpetuity  of  vertuous  duties ; 
 not  perpetuity  of  exercife  or  action  •,   but  difpofition  perpetual ,  and  practice  as  ofc 
 as  times  and  opportunities  require.     Juft,   valiant,   liberal,    temperate,  and  holy 
 men  are  they ,   which  can  whenfoever  they  will ,  and  will  whenfoever  they  ought, 
 execute  what  their  feveral  perfections  import.     If  Vermes  did  always  ceafe  to  be , 
 when  they  ceafe  to  work ,   there  mould  be  nothing  more  pernicious  to  Vertue  then 
 Sleep  :     Neither  were  it  poffible  that  men ,  as  Zachary  and  Elizabeth,  mould  in  all 
 the  Commandments  of  God,  walk  unreprovable ;    or  that  the  Chain  of  our  Con- 
 vention mould  contain  fo  many  Links  of  Divine  Vertues,  as  the  Apoftles  in  divers 
 places  have  reckoned  up  -,   if  in  the  exercife  of  each  vertue,  perpetual  continuance 
 were  exacted  at  our  hands.    Seeing  therefore  all  things  are  done  in  time,  and  many 
 offices  are  not  poffible  at  one  and  the  fame  time  to  be  difcharged  -    duties  of  all 
 forts  rauft  have  neceffarily  their  feveral  fucceffions  and  feafons :    In  which  refpect 
 the  School-men  have  well  and  foundly  determined,  That  Gods  Affirmative  Laws 
 and  Precepts  ,  the  Laws  that  enjoyn  any  actual  duty,  as  Prayer,  Alms,  and  the 
 like    do  bindeus  ad  femper  velle ,  but  not  ad  femper  agere-,  we  are  tyed  to  iterate 
 and  refume  them  when  need  is ,  howbeit  riot  to  continue  them  without  any  inter- 
 miffion.     Feafts ,  whether  God  himfelf  hath  ordained  them  ,    or  the  Church  by 
 that  Authority  which  God  hath  given,  they  are  of  Religion  fuch  publick  fervices, 
 as-  neither  can  ,    nor  ought  to  be  continued  otherwife  then  onely  by  iteration. 
 Which  iteration  is  a  moft  effectual  mean  to  bring  unto  full  maturity  and  growth 
 thofe  Seeds  of  Godlinefs ,  that  thefe  very  men  themfelves  do  grant  to  be  fown  in 
 the  hearts  of  many  Thoufands,  during  the  while  that  fuch  Feafts  are  prefent.   The 
 conftant  habit  of  well-doing ,   is  not  gotten ,    without  the  cuftom  of  doing  well , 
 neither  can  Vertue  be  made  perfect ,   but  by  the  manifold  works  of  Vertue  often 
 practifed.    Before  the  powers  of  our  mindes  be  brought  unto  fome  perfection, 
 our  firft  affays  and  offers  towards  Vertue,  muft  needs  be  raw  ;  yet  commendable, 
 becaufe  they  tend  unto  ripenefs.     For  which  caufe,  the  VVifdomof  God  hath  com- 
 manded ,   efpecially  this  circumftance  amongft  others  in  folemn  Feafts  ,   That  to 
 Children  and  Novices  in  Religion ,  they  minifter  the  firft  occafion  to  ask  and  en- 
 quire of  God.    Whereupon,   if  there  follow  but  fo  much  Piety  as  hath  been 
 mentioned ,    let  the  Church  learn  to  further .  imbecillity  with  Prayer.     Preferve  , 
 Lord,  tbefe  good  and  gracious  beginnings ,  that  they  fuddenly  dry  not  up  like  the  morn- 
 ing den  ,    but  may  prober  and  grow  as  the  Trees  ,   which  Rivers  of  Waters  keep  al- 
 ways flourijhing.     Let  all  mens  acclamations  be,   Grace,   Grace  unto  it,  as  to  that 
 firft  laid  Corner  Stone  in  Zerubbabels  Buildings.     For  who  hath  defpifed  the  day 
 of  thofe  things  which  are  fmall  ?   Or,  how  dare  we  take  upon  us  to  condemn  that 
 very  thing  which  voluntarily  we  grant ,  maketh  us  of  nothing,  fomewhat  ;   feeing 
 all  we  pretend  againft  it,  is  onely,  that  as  yet  this  fomewhat,  is  not  much  ?  The 
 days  of  folemnity  which  are  but  few,   cannot  chufe  but  foon  finifh  that  outward 
 exercife  of  Godlinefs ,  which  properly  appertained  to  fuch  times  ^  howbeit ,  mens 
 inward  difpofition  to  Vertue ,   they  both  augment  for  the  prefent ,  and  by  their 
 often  returns ,   bring  alfo  the  fame  at  the  length  unto-that  perfection  which  we 
 moft  defire.     So  that  although  by  their  neceffary  fhort  continuance,  they  abridge 
 the  prefent  exercife  of  Piety  in  fome  kinde  -,    yet  becaufe  by  repetition  they  en- 
 large,  ftrengthen,  and  confirm  the  habits  of  all  Vertue^   it  remaineth,    that  we 
 honor ,   obferve  and  keep  them  as  Ordinances ,    many  ways  fingularly  profitable 
 in  Gods  Church.     This  Exception  being  taken  againft  Holidays  ,   for  that  they 
 reftrain  the  Praifes  of  God  unto  certain  times  ,   another  followeth  condemning 
 reftraint  oi    men  ,    from  their  ordinary   Trades   and  Labors   at   thofe   times. 
 
ij6  The  Fifth  cBoof^of 
 
 *  t.  clib.  i.  *  It  is  not  (they  fay)  inthe  Power  of  the  Church  to  command  -Reft: ,   becaufe'  God 
 
 confcfl5diaric  natn  le^L  "  t0  a11  ™en  at  llbertyi  tnat  if  tney  tnink  good  to  beftow  Six  whole  days 
 is  V  the'pow-  in  labor,  they  may  ,  neither  is  it  more  lawful  for  the  Church  to  abridge  any  man 
 er  of  die  of  that  liberty  which  God  hath, granted,  then  to  take  away  the  yoke  which  God 
 poinrtma'ny  hath  laid  upon  them,  and  to  countermand  what  he  doth  exprefly  enjoyn.  They 
 days  in  du  deny  not,  b'unn  times  of  publick  calamity,  that  men  may  the  better  aiTemble  them- 
 the  Y('arr  (In  ^ves  to  iaft  and'pray,  the  Church,  becaufe  it  hath  received  Commandment  from 
 the  which,1  God,  to  proclaim  a  Prohibition  from  ordinary  works,  ftandeth  bound  to  do  it,  as 
 rh-  wongve-  j.^  jews  afflicted  did  in  Bakjlov.  But  without  fome  exprefs  Commandment  from 
 Efembie  n  God,  there  is  no  power,  they  fay,  under  Heaven,  which  may  prefume  by  any  De- 
 jKartheword  cree  to  reftrain  the  liberty  that  God  hath  given.  Which  opinion,  albeit  applied 
 °f  ?0c1t'he',a  nere  no  farther  then  to  this  prefent  caufe,  fhaketh  univerfally  the  Fabrick  of  Govern- 
 Sacramenrs ,  meat,  tendeth  .to.  Anarchy,  and  meer  confufion,  difTolveth  Families,  diflipateth 
 anioff-r  u:>  Coiledges,  Corporations,  Armies  •,  overthroweth  Kingdoms,  Churches,  and  what- 
 GodJ  as"™0  foever  is  now  ,  through  the  providence  of  God  ,  by  Authority  and  Power  upheld, 
 (hail  think  p0[-  whereas  God  hath  foreprized  things  of  the  greateft  weight,  and  hath  therein 
 fng  to  i'lioT1  precifely  defined  ,  as  well  that  which  every  man  mull:  perform ,  as  that  which  no 
 Rules  which  .man  may  attempt,  leaving  all  forts  of  men  in  the  Reft,  either  to  be  guided  by  their 
 Z\  ''"jf  jrpal;  -own  good  drfcretion,  if  they  be  free  from  fubje&ion  to  others,  or  elfe  to.be  order- 
 that  V  hath'  ed  by  fuch  Commandments  and  Laws  ,  as  proceed  from  thofe  Superiors  under 
 p  wer  to  vvhom  they  live  -,  the  Patrons  of  Liberty  have  here  made  Solemn  Proclamation , 
 Ho'niaysTs'15'  that  all  fuch  Laws  and  Commandments  are  void ,  in  as  much  as  every  man  is  left 
 we  have,  t0  the  freedom  of  his. own  minde,  in  fuch  things  as  are  not  either  exacted  or  pro- 
 recromm™T-  hibited  by  the  Law  of  God.  And  becaufe,  onely  in  thefe  things,  the  Pofitive  Pre- 
 cd  to  «afe  cepts  of  men;  have  place  •,  which  Precepts  cannot  poflibly  be  given  without  fome 
 from  their  Abridgment  of  their  Liberty,  to  whom  they  are  given  :  Therefore  if  the  Father 
 onsof^ougii-  command  the  Son,  or  the  Husband  the  Wife,  or  the  Lord  the  Servant,  or  the 
 ing,  and  ex-  Leader  the  Soldier,  or  the  Prince  the  Subject  to  go  or  ftand,  fleep  or  wake, -at 
 H^ndiaafK  "  ^"uCn  t™es  as'  ®*^  himfelf  in  particular  commandeth  neither  5  they  are  to  ftand  in 
 that  i  deny  to  defence  of  the  Freedom  which  God  hath  granted  ,  and  to  do  as  themfelves  lift, 
 be  in  the  knowing,  that  men  may  as  lawfully  command  them  things  utterly  forbidden  by  the 
 c°mrch°  For  Law  of  God,,  as  tye  them  to  any  thing  which  the  Law  of  God  leaveth  free.  The 
 proof  where-  pfan  contradi&ory  whereunto  is  unfallibly  certain.  Thofe  things  which  the  Law 
 the Vourrh kc  °f  God  leaveth  Arbitrary  and  at  Liberty,  are  all  fubject.  to  the  Pofitive  Laws  of 
 Command-  Men ;  which  Laws  for  the  common  benefit,  -  abridge  particular  Mens  Liberty  in  fuch 
 ©theiMntcr "°  r'im§s3  ^  ^ar-as  tne  Rules  of  Equity  will  fuffer.  This  we  muft  either  maintain,  or 
 pmaionof  elfe  over-turn  the  World,  and  make  every  man  his  own  Commander.  Seeing  then 
 «t,  then  Mr.  that  Labor  and  Reft  upon  any  one  day  of  the  Six,  throughout  the  year,  aregrant- 
 fth  °l  wh^h  ^  free  by  the  Law  of  God ,  how  exempt  we  them  from  the  force  and  power  of 
 is,  That  God  Ecclefiaftical  Law,  except  we  deprive  the  World  of  Power,  to  make  any  Ordinance 
 iofvwh^M  or  kaw  at  a^  *  Befides)  Is  1C  probable  that  God  fhould  not  onely  allow,  but 
 the  liberty  of  command  concurrency  of  Reft,  with  extraordinary  occafions  of  doleful  events,  be- 
 cvery  man, co  falling  (peradventure)  fome  one  certain  Church,  or  not  extending  unto  many,  and 
 in°[he  week*  not  as  much  as  permit  or  licence  the  like  5  when  Piety,  triumphant  with  Joy  and 
 
 Co  that  he  reft 
 
 the  Seventh  day.  Seeing  thenfore,  that  the  Lord  hath  left  it  to  all  Men  at  Liberty,  that  they  might  Labor,  if  they  think 
 g)od,  Six  days:  I  fay,  the  Church,  nor  no  Man  can  take  this  Liberty  away  from  them,  and  Hrivethem  toanecelTary 
 Reft  of  the  Body-  And  if  it  be  lawful  to  abridge  the  Liberty  of  the  Church  in  this  point ;  and  inftead,  that  the  Lord  faith. 
 Six  days  thou  msift  labor,  if  thou  wilr,  to  fay.  Thou  flialt  not  labor  Six  days  :  I  do  not  fee,  why  the  Church  may  not  is 
 well,  whereas  the  Lord  faith,  Tlmtfliah  re$  the  Seventh  day,  command,  That  thou  flialc  not  reft  the  Seventh  day.  For,  if 
 the  Church  mav  r.firain  the  Liberty  which  God  hath  given  them,  it  may  t.'keaway  the  yokealfo,  which  God  hath  put  upon 
 them.  Ant  whereas  you  fay,  That  notwithftanding  this  Fourth  Commandment  the  Jews  had  certain  other  Feafts  which 
 they  obferved  ;  indeed,  the  Lord  wheh  gave  this  General  Law,  might  make  as  many  Exceptions  as  he  thought  good,  and  fo 
 long  as  he  thought  good.  Butit  followeth  not,  "became  the  Lord  did  it,  that  therefore  the  Church  may  doit,  unlefs  it  hath 
 Commandment  and  Authority  from  God  fo  to  do.  As  when  there  is  any  General  Plague  or  Judgment  of  God,  either  upon 
 the  Church,  or  comiig  towards  it,  the  Lord  commandeth  in  fuch  a  cafe,  Joel  2.15.  That  they  fhould  fanctifie  a  General  raft, 
 and  proclaim  Gbiratftrth,  which  fi^mfieth  a  Prohibition,  or  forbidding  of  ordinary  works;  and  is  the  fame  Hebrew  word 
 wherewith  thofe  Feafts  days  are  noted  in  the  Law,  wherein  they  fhould  reft.  The  reafon  of  which  Commandment  of  the 
 Lord  was,  that  they  ahlliined  that  day  as  much  as  might  be  conveniently  from  Meats  ;  fotheymight  abftain  from  their  daily 
 works,  to  the  end,  thy  might  beftow  the  whole  day  in  hearing  the  Word  of  God,  and  humbling  themfelves  in  the  Congre- 
 gation, confeffwg  their  faults,  and  deiiring  the  Lord  to  turn  away  from  his  fierce  wrath.  In  this  cafe  the  Church  having  Com- 
 mandment to  make  a  Hdi  lay,  may,  and  ought  to'do  it,  as  the  Church  which  wasin  Babylon,  did  during  the  time  of  their  Cap- 
 tivity ;  but  where  it  is  deftitute  of  a  Commandment,  it  may  not  prefume  by  any  Decree  to  rcftraia  that  liberty  which  the  Lord 
 hath  ^iven. 
 
 Gladnefs^ 
 
Ecckfiaffical  *PoIitj^  2,77 
 
 Gladnefs,  maketh  folemn  commejmorationof  Gods  moft  rare  and  unwonted  Mercies 
 fuch  especially  as  the  whole  race  of  mankinde  doth  or  might  participate  i    Of  vacation 
 from  labor  in  times  of  forrow  ,    the  onely  caufe  is ,   for  that  the  general  publick 
 Prayers  of  the  whole  Church  ,  and  our  own  private  bufinefs,  cannot  both  be  fol- 
 lowed at  once  $   whereas  of  Reft  in  the  famous  folemnities  of  publick  Joy,   there 
 is  both  this  confideration  the  fame-,  and alfo farther  akinde  of  natural  repugnancy 
 which  maketh   labors  (  as  hath  been  proved)  much  more  unfit    to  accompany 
 Feftival  Praifes  of  God,  then  Offices  of  Humiliation  and  Grief.     Again,  If  we  fift 
 what  they  bring  for  proof  and  approbation  of  Reft  with  Fafting,  doth  it  not  in  all 
 refpe&s  as  fully  warrant ,  and  as  ftriclly  command  Reft  yj  whenfoever  the  Church 
 hath  equal  reaibn  by  Feafts ;    and  gladfome  folemnities  to  teftifie  publick  thank- 
 fulnefs  towards  God?    I  would  know  fome  caufe,  why  thofe  words  of  the  Prophet 
 zfoel ,  Sanctific  a  Fafl,  call  a  folemn  Jffemhly  $    which  words  were  uttered  to  the  t0  i*.  ij 
 Jews ,   in  mifery  and  great  diftrefs ,   fhould  more  binde  the  Church  to  do  at  all 
 times  after  the  like,  in  their  like  perplexities,  then  the  words  of  Mofes,  to  the  fame:  Ex:ui-  '3  ?" 
 people ,  in  a  time  of  joyful  deliverance  from  mifery.  Remember  this  day ,  may  war- 
 rant any  annual  celebration  of  benefits ,  no  lefs  importing  the  good  of  men  5   and 
 alfo  juftifie ,  as  touching  the  manner  and  form  thereof,   what  circumftance  foever 
 we  imitate  onely  in  refpecT:  of  natural  fitnefs  or  decency,    without  any  Jewifh  re- 
 gard to  Ceremonies,    fuch  as  were  properly  theirs,    and  are  not  by  us  expedient 
 to  be  continued.     According  to  the  Rule  of  which  general  directions,  taken  from  Etth.  9. 
 the  Law  of  God ,  no  lefs  in  the  one,  then  the  other,  the  practice  of  the  Church 
 commended  unto  us  in  holy  Scripture  ,    doth  not  onely  make  for  the  juftification 
 of  black  and  difmal  days  (as  one  of  the  Fathers  termeth  them  )    but  plainly  offer- 
 eth  it  felf  to  be  followed  by  fuch  Ordinances  ( if  occafion  require  )   as  that  which 
 Mordecai  did  fometiroes  devife ,  Eflher  what  lay  in  her  power  help  forward  ,    and 
 the  reft  of  the  Jews  eftablifh  for  perpetuity ,    namely ,    That  the  Fourteenth  and 
 fifteenth  days  of  the  Moneth  Adar,   fhould  be   every  year  kept  throughout  all 
 Generations  -,    as  days  of  Feafting  and  Joy  ,  wherein  they  would  reft  from  bodily 
 labor ,  and  what  by  gifts  of  Charity  beftowed  upon  the  poor  ,   what  by  other  li- 
 beral figns  of  Amity  and  Love  ;   all  teftifie  their  thankful  mindes  towards  God 
 which  almoft  beyond  poflibility,    had  delivered  them  all,    when  they  all  were  as 
 men  dead.     But  this  Decree,    they  fay  ,  was  Divine,   not  Ecclefiaftical ,  as  may  t.  c.  lib.  3. 
 appear  in  that  there  is  another  Decree  in  another  Book  of  Scripture  -7   which  De-  pag  ,9?'  Tlrlf; 
 cree  is  plain,  not  to  have  proceeded  from  the  Churches  Authority,  but  from  the  ^EftlerhL 
 mouth  of  the  Prophet  onely  -,  and,  as  a  poor  fimple  man  fometime  was  fully  per-  fufticl<:nt  *«■ 
 fwaded,    That  if  Pentim  Pilate  had  not  been  a  Saint,    the  Apoftles  would  never  "S/S'iS 
 have  fuffered  his  name  to  ftand  in  the  Creed  5-  fo  thefe  men  have  a  ftrong  opini-  ft'°n*    For 
 on,  that  becaufe  the  Book  of  Efther  is  Canonical  ,  the  Decree  of  e fiber  cannot  JJJ;  "J™} 
 b<>  poffibly  Ecclefiaftical :     If  it  were,  they  ask  how  the  Jews  could  binde  them-  «?mJ We 0°f 
 felves  always  to  keep  it,   feeing  Ecclefiaftical  Laws  are  mutable  i    As  thcu°h  the  tlayyhceftace 
 purpofes  of  men  might  never  intend  conftancy  in  that ,    the  nature  whereof  fs  fub-  S"8' 
 ject  to  alteration.    Doth  the  Scripture  it  felf  make  mention  of  any  Divine  Com-  Gofpd,  ought 
 mandment  i     Is  the  Scripture  witnefs  of  more,'  then  onely  that  Mordecai  was  the  Kremonlom 
 Author  of  this  Cuftom  ,    that  by  Letters   written  to  his   brethren  the  Jews  ,  «wdsinrirs 
 throughout  all  Provinces  under  Danw,  the  King  of  Per  fa  5    he  gave  them  charge  to  undcr    thc 
 celebrate  yearly  thofe  two  days,  for  perpetual  remembrance  of  Gods  miraculous  de-  ly'Sa^whS 
 liverance  and  mercy  •,    that  the  Jews  hereupon  undertook  to  do  it     and  made  it  was  douc 
 
 there',  was 
 done  by  a  fpe- 
 cul  direction  of  the"  Spirit  of  God,  either  through  the  miniftry  df  the  Prophets,  which  they  had,  or  by  fome  other  ex- 
 traordinary means,  which  is  not  to  be  followed  by  us.  This  may  appear  by  another  place,  Zach.S.  where  the  Jews 
 changed  their  Fafts  into  Feafts,  onely  by  the  mouth  of  the  Lord  ,  through  the  miniffry  of  the  Prophet.  For  further 
 pi-ao!  whereof,  firft,  I  rake  the  18.  Verle,  where  it  appeareth,  that  this  was  an  order  ro  endure  always,  even  as  long 
 as  the  other  Fcaftdays,  which  were  inftituted  by  the  Lord  himfelf.  So  that  what  abnfes  foever  Were  of  that  Feift,  yet 
 as  a  perpetual  Decree  of  God,  it  ought  ro have  remained  ;  whereas  our  Churches  can  make  no  fuch  Decree,  which  may  not 
 upon  change  of  times,  and  other  circamflances,  be  altered.  For  the  other  proof  hereof,  f  take  the  la  ft  Verfe :  For  the  Pro  • 
 p'ler  contents th  not  himfelf  with  that,  that  he  had  rehcarfed  the  Decree,  as  he  doth  fometnncs  the  Decree  of  propane  Kings, 
 but  addethprecifely,  thatasfoonas  ever  the  Decree  was  made,  it  wasRegiftred  in  this  Book  of  Efther,  which  is  one  of  tho 
 Bioksof  Canonical  Scripture,  declaring  thereby  in  what  eHecm  they  had  it.  If  it  had  been  of  no  further  Authority,  then 
 our  Decrees,  or  then  a  Canon  of  one  of  the  Councils,  it  had  been  prefumption  to  fuve  brought  it  into  the  Library  of  ths? 
 Holy  Gliolt-     The  fum  of  my  Anfweris,  That  this  Decree  was  Divine,  and  not  Ecclefiaftical  onely. 
 
 -.  •  With 
 
z78  The  Fifth  cBoo{  of 
 
 with  general  confent ,    an  order  for  perpetuity  5    that  Eflher ,  fecondly ,    by  her 
 Letters  confirmed  the  fame  which  Mordecai  had  before  decreed  5    and  that  finally, 
 the  Ordinance  was  written  to  remain  for  ever  upon  Record  *     Did  not  the  Jews, 
 in  Provinces  abroad,  obferveatthe  firfl  the  Fourteenth  day,  the  Jews  in  Sufis  the 
 Fifteenth  <     Were  they  not  all  reduced  to  an  uniform  order,  by  means  of  thofetwo 
 Decrees ,  and  fo  every  where  three  days  kept  5   the  firft  with  fafting,  in  memory 
 of  danger  5    the  reft  ,  in  token  of  deliverance ,   as  feftival  and  joyful  days  i   Was 
 not  the  firft  of  thefe  three-  afterwards,  the  day  of  forrow  and  heavinefs,  abrogated 
 when  the  fame  Church  faw  it  meet  that  a  better  day ,   a  day  in  memory  of  like 
 sMae.is.  31  deliverance,    out  of  the  bloody  hands  of  Nicanor ,   ftiould  fucceed  in  the  room 
 thereof?     But  for  as  much  as  there  is  no  end  of  anfwering  fruitlefs  oppositions, 
 let  it  furfice  men  of  fober  rnindes ,    to  know ,  that  the  Law  both  of  God  and  Na- 
 ture alloweth  generally ,    days  of  reft  and  feftival  folemnity  ,   to  be  obferved  by 
 way  of  thankful  and  joyful  remembrance,   if  fuch  miraculous  favors  be  Shewed  to- 
 wards raankinde,    as  require  the  fame  •,   that  fuch  Graces,  God  hath  beftowed  up- 
 iMac.4. 55.  'on  his  Church,    as  well  in  latter,    as  in  former  times  -,    that  in  fome  particulars, 
 when  they  have  fain  out,    himfelf  hath  demanded  his  own  honor  ,    and  in  the 
 reft,  hath  left  it  to  the  Wifdom  of  the  Church,    directed  by  thofe  precedents, 
 and  enlightned  by  other  means,   always  to  judge  when  the  like  is  requifite.     A- 
 bout  queftions  therefore,  concerning  Days  and  Times,  our  manner  is  not  to  ftand 
 r^io^Torto-    at  DaY  w^tn  tne  Church  of  God,    demanding,  Wherefore  the  memory  of  a  Paul 
 lica  paffionis,  fhould  be  rather  kept,  then  the  memory  of  D  Daniel:    We  are  content  to  imagine, 
 ISmagi-1  it  may  be  perhaps  true  ,    that  the  leaft  in  the  Kingdom  of  Chrift,  is  greater  then 
 ftra  a  cunftis  the  greateftof  all  the  Prophets  of  God  that  have  gone  before  ;    We  never  yet  faw 
 iure  clf\^   caufe  to  defpair ,    but  that  the  c  fimpleft  of  the  people  might  be  taught  the  right 
 [•"-12.1.7.  :    conftruction  of  as  great  Myfteries,    as  the  ,d  Name  of  a  Saints  day  doth  compre- 
 b  t. ciib.  1.    hend,    although  the  times  of  the  year  goon  in  their  wonted  courfe  :    We  had 
 fomu^has'he  rather  glorifie  and  blefs  God,   for  the  Fruit  we  daily  behold,  reaped  by  fuch  Or- 
 oia  people      dinances ,  as  his  gracious  Spirit  maketh  the  ripe  Wifdom  of  this  National  Church 
 k«  "a-vFeaft  t0  bring  f°rtn s  tnen  v^nty  DOaft  °f  our  °wn  peculiar  and  private  inventions ,  as 
 or.Hoiiday  for  if  the  skill  of e  profitable  Regiment  had  left  her  publick  habitation,  to  dwell  in  re- 
 remembranc«,  t;re(j  manner  with  fome  few  men  of  one   Livery  :     We  make  not  our  childifli 
 fa  &c.°         f  appals,  fometimes  from  our  own  toForein  Churches,  fometime'from  bath  unto 
 c  r.ciib.  1.    Churches  ancienter  then  both  are,    in  effect,  always  from  all  others  to  our  own 
 The'  people     felves ;    but,  as  beepmeth  them  that  follow  with  all  humility  the  ways  of  Peace  , 
 whenitiscai  we  honor,  reverence,  and  obey,    in  the  very  next  degree  unto  God,  the  voice  of 
 kd  St.  Pad;    the  Church  of  God  wherein  we  live.     They  ,   whofe  wits  are  too  glorious  to  fall 
 EtdTeTvirgin  to  fo  low  an  ebb  5    they  which  have  rifen  and  fwoln  fo  high ,   that  the  Walls  of 
 Marks  day,     ordinary  Rivers  are  unable  to  keep  them  in  5    they  whofe  wanton  contentions   in 
 nand^thine  tne  cau^e  wnere°f  vve  ^iave  fpoken  ,    do  make  all  where  they  go,  a  Sea,    even 
 thereby,  but    they,  at  their  higheft  float,   are  conftrained  both  to  fee  and  8  grant  ,-that  what  their 
 that  they  are    fanCy  wiH  not  yield  to  like ,    their  judgment  cannot  with  reafon  condemn.     Such 
 the'honor  of    is  evermore  the  final  victory  of  all  Truth,  that  they  which  have  not  the  hearts  to 
 St.  Paul,  at     love  her,   acknowledge,   that  to  hate  her ,  they  have  no  caufe.    Touching  thofe 
 Af*rrV,u8niefj    ^ftival  days  therefore  which  we  now  obferve,   their  number  being  no  way  felt 
 they t.e ether-  i,  difcommodious  to  the  Commonwealth,  and  their  grounds  fuch  as  hitherto  hath 
 And  "U8ou      ^een  mewe^  5  wnat  iemaineth ,  but  to  keep  them  throughout  all  generations  holy, 
 fay  Let  them  fevered  by  manifeft  notes  of  difference  from  other  times,  adorned  with  that  which 
 fo  be  taught,    moft  may  betoken  true ,  vertuous,  and  celeftial  joy  i    To  which  intent,  becaufe 
 edV  That  the  ftrceafe  from  labor  is  neceflary ,   yet  not  fo  neceflary ,  no  not  on  the  Sabbath  or 
 
 reaching  in 
 
 this  Land,  cannot  by  any  order  which  is  yet  taken,  come  to  the  moft  part  of  thofe  which  have  drunk  this  poyfon,  &c. 
 d  Scilicet  ignorant  nos  ncc  Chriflum  unqnam  rclinquere,  qui  pro  totius  fervandorura  mundi  falute  paffus  eft,  nee  alium 
 quempianicolere  pofTe.  Nam  hunc  quidem  tanquam  Kilium  Dtiadoramus,  Martyres  vero  tanquam  Dilcipulos  &  Imitatores 
 Domini  digne  proptet  infupei  abilem  in  Regem  ipforutn  ac  P  ra:ceptorem  benevolentiam  diligimus,  quorum  &  nos  conlorrcs  & 
 dilcipulos  fieri  optamus.  t  iij'cb.  Hift.  Ecclef.  Iib,4.  cap.15.  c  r.Clib.i.  pag.i$?.  As  for  aU  the  Commodities,  &c.  /  T.C. 
 lib  1.  pag.  154.  g  T.C.Wb.i.  pag.154.  We  condemn  not  the  Churth  of  England,  neither  in  this,  nor  in  other  things , 
 which  are  meet  to  be  Reformed.  For  it  is  one  thing  to  miflike,  anothei  thing  to  condemn  j  and  it  is  one  thing  to  condemn 
 fomething  in  the  Church,  and^  another  thing  to  condemn  the  Church  for  it.  h  rUMas  {*$  .W«{  ,j  vao»dt  §  y) 
 U*euLui&f  sVcuxrs*  ri  f  fi  idwfr)  n  \t&j  a;  ew'/aj  aW.iflV.S7  0  '<U  t&)  Juuoria  £tl|U*'eC  ax  S/*//sD  t-,i^viio.  De  Claudio 
 diftum  apud  Dicnyf.  lib. 60. 
 
 Seventh 
 
Ecclefiaflkal  ^Polity.  %yp 
 
 Seventh  day  it  felf,  but  that  rarer  occafions  in  mens  particular  affairs,  fubject  to 
 manifeft  detriment   unlefs  they  be  prefently  followed ,   may  with  very  good  con- 
 fcience  draw  them  fometimes  afide  from  the  ordinary  rule ,  confidering  the  favor- 
 able difpenfation  which  our  Lord  and  Saviour  groundeth  on  this  Axiom  ,  Man  was  Mark  2. 27. 
 wot  made  for  the  Sabbath ,    but  the  Sabbath  ordained  for  Man  -7    fo  far  foith  as  con-  Numb.  15.324 
 cemeth  Ceremonies  annexed  to  the  principal  Sanctification  thereof  ,    howfoever 
 the  rigor  of  the  Law  of  Mofes  may  be  thought  to  import  the  contrary  •  if  we  re- 
 gard with  what  feverity  the  violation  of  Sabbaths  hath  been  fometime  puniflied  , 
 a  thing  perhaps  the  more  requifite  at  that  inftant,  both  becaufe  the  Jews  by  rea-    ,^ 
 fon  of  their  long  abode  in  a  place  of  continual  fervile  toil ,   could  not  fuddenly  be 
 wained  and  drawn  unto  contrary  offices ,    without  fome  ftrong  impreflion  of  terror  ? 
 and  alfo  for  that  there  is  nothing  more  needful ,    then  to  punifh  with  extremity 
 the  firft  tranfgrelTions  of  thofe  Laws  ,    that  require  a  more  exact  obfervation  for 
 many  ages  to  come  $    therefore  as  the  Jews,  fuperftitionfly  addicted  to  their  Sab- 
 baths reft  for  a  long  time,    not  without  danger  to  themfelves,    and  a  obloquy  to  "  Mi  wear* 
 their  very  Law  ,  did  afterwards  perceive  and  amend  wifely  their  former  Error,    not  fc°pHma di"?& 
 doubting,  that  bodily  labors  are  made  by  bnecefllty  venial,  though  otherwife  efpe-  neque  arm* 
 cially  on  that  day,  reft  be  more  convenient :  So  at  all  times,  the  voluntary  fcanda-  p°r  j'f ;  mdi  . 
 lous  contempt  of  that  reft  from  labor,  wherewith  publickly  God  is  ferved,  we  can-  bus, 'neque ''' 
 not  too  c  feverely  correct   and  bridle.     The  Emperor  Conflantine  d  having  with  ternE  cd.ru* 
 over-great  facility  licenced  Sundays  labor  in  Country  Villages ,    under  that  pre-  g^n™^ 
 tence ,  whereof  there  may  juftly  no  doubt  fometime  confederation  be  had,  namely,  aiteriuscujuf- 
 left  any  thing  which  God  by  his  providence  hath  beftowed ,   fhould  mifcarry ,    not  h^rwc"©*^ 
 being  taken  in  due  time  5     Leo ,  which  afterwards  faw  that  this  ground  would  not  umur ,  fed  in 
 bear  fo  general  and  large  indulgence  as  had  been  granted,  doth  by  a  contrary  Edidt,  te,nP1:stx«n- 
 both  reverfe  and  feverely  cenfure  his  PredecefTors  remifsnefs,  faying,  <  We  ordain,  adorare^uc 
 according  to  the  true  meaning  of  the  Holy  Ghofi ,  and  of  the  Apoflles  thereby  directed ,  ad  vefperam 
 That  on  the  Sacred  day ,   wherein  our  own  integrity  was  reftored,    all  do  refl  and  fur-  ^A\emc^ub 
 ceafe  labor-,    That  neither  Husband-man ,   nor  other,  on  that  day ,   put  their  hands  to  in  civuatcm 
 forbbidden  works.     For  if '  the  Jews  did  fo  much  reverence  their  Sabbath,  which  was  Ftolm^^i£<> 
 but  a  Jhaddow  of  ours,  are  not  we  which  inhabit  the  Light  and  Truth  of  Grace ,  bound  &  mulcis  ho- 
 to  honor  that  day  which  the  Lord  himfelf  hath  honored  ,  and  hath  therein  delivered  us  minibus,  cum 
 both  from  dijhonor  and  from  death  ?  Are  we  not  bound  to  keep  it  fmgular  and  inviol-  buerinr  civfra. 
 able,    well  contenting  our  [elves  with  fo  liberal  a  grant  of  the  refl ,    and  not  incroach-  tem,  i^fis  itul- 
 ing  upon  that  one  day,  which  God  hath  chofento  his  own  honor  ?     Were  it  not  wret chief?  ^^\^kl' 
 Ttegleff  of  Religion,  to  make  that  very  day  common,  and  to  think  we  may  do  with  it  as  vinciaquiiem 
 mth  the  re(l  f    Imperial  Laws  which  had  fuch  care  of  hallowing  ,    efpecially  our  dominum  fuf- 
 Lords  day,   did  not  omit  to  provide  ,   that  I  other  Feftival  times  might  be  kept  mum.TexYc- 
 with  vacation  from  labor,   whether  they  were  days  appointed  on  the  fudden,   as  ro  manifefu. 
 extraordinary  occafions  fell  out ,   or  days  which  were  celebrated  yearly ,    for  Po-  j£j&  j^1™ 
 litick  and  Civil  confederations  *   or  finally ,  fuch  days  as  Chriftian  Religion  hath  nitacem.  Ag** 
 ordained  in  Gods  Church.     The  joy  that  fetteth  afide  labor ,   difpeifeth  thofe  y0";c*."f.'.apu(i 
 things  which  labor  gathereth.     For  gladnefs  doth  always  rife  from  a  kinde  of  frui-  J£. '  AypL'n, 
 tion  and  happinefs,    which  happinefs  banifheth  the  cogitation  of  all  want,  it  need-  vide  &  Dion;/'. 
 eth  nothing  but  onely  the  be/towing  of  that  it  hath  ,    in  as  much  as  the  greateft  '^  ^CiM0. 
 felicity  that  felicity  hath,   is  to  fpred  and  enlarge  it  felf  5   it  cometh  hereby  to  cNehe.13.1fr 
 pafs,  that  the  firft  effect  of  joyfulnefs,  is  to  reft,  becaufe  it  feeketh  no  more;  the  <fc«£l..3.ih. 
 next,  becaufe  it  aboUndeth,  to  give.     The  Root  of  both,  is  the  glorious  prefence  2  l«o  Conjtft. 
 of  that  joy  of  minde ,   which  rifeth  from  the  manifold  confederations  of  Gods  un-  54- 
 fpeakable  Mercy,  into  which  confederations  we  are  led  by  occafion  of  Sacred  times.  {irr;2C'DUJ' 
 For,  how  could  the  Jewifh  Congregations  of  old ,  be  put  in  minde  by  their  week-  ferioi. 
 ly  Sabbaths,   what  the  World  reaped  through  his  goodnefs ,   which  did  of  no- 
 thing create  the  World  5    by  their  yearly  PalTover ,   what  farewel  they  took  of 
 the  Land  of  Egypt  -,  by  their  Pentecoft,  what  Ordinances,  Laws,  and  Statutes, 
 their  Fathers  received  at  the  hands  of  God  •    by  their  Feaft  of  Tabernacles,   with 
 what  protection  they  journeyed  from  place  to  place  ,    through  fo  many  fears  and 
 hazards,  during  the  tedious  time  of  forty  years  travel  in  the  Wildernefs;  by  their 
 Annual  folemnity  of  Lots ,    how  near  the  whole  Seed  of  ifrael  was  unto  utter 
 
 R  r  __  extirpation. 
 
2.8o  '  The  Fifth  <Boo{of 
 
 . . / — ■ 
 
 « 
 
 extirpation  ,    when  it  pleafed  that  Great  God.  which  guidetfv  all  things,  in  rHeaven 
 and  Earth,   fo  to  change  the  counfels  and  purpofes  of  mer^.  that  the  fame  Hand 
 which  had'figned  a  Decree  in  the  opinion ,   both  of  them  that  granted,    and  of 
 them' that  procured  it,  irrevocable  ,     tor  the  general  maffacre  of  Man,'  .Woman, 
 and  Childe,  became  the  Buckler  of'  their  preservation,    that  ho  one  hair'-of  their 
 heads  might  be  touched  :'    The  fame  days  which  had  been  fetjor  the  pouring  out 
 of  fo  much  innocent  blood,   were  made  todays  of  their  execution,  whofe  malice 
 had  contrived  the  plot  thereof  ;    and  the  felf-fame  perfons'  that  fhould  have  en- 
 dured whatsoever  violence  and  rage  could  offer,     were, employed  in  the  jolt .re- 
 venge of  cruelty,   to  give  unto  blood-thirfty  men  the  tafte  of  their  own  Cup-,    or 
 how  can  the  Church  of  Chrift  now  endure  to  be  fo  much  called  on  ,  and  preach- 
 a  Matth.28.1.  y  unto,    by  that  which  every  a  Dominical  day  throughout  the  year,  ihw»- which 
 Mark  16. 1.     ,,ear  ^    ^^  r0  many  Fefliyal  times,  b  if  not  commanded  by  the  Apoftlos  "chenv- 
 joh^io4'i!"     felves  ,  whofe  care  at  that  time  was  of  greater  things  ,   yet  mfhtuted,    either  by 
 1  cor.  i<5.2.     [nc\x  c  Gniverfal  Authority,  as  no  Man,   or  at  the  leaft  fuch  as  we,  with: no  rea- 
 Kv'oiVohs'     ion',    inaydefpife,    do  as  fometime  the  holy  Angels  did  from  Heaven  ,    t:ng  , 
 pr^ofimm       d  (jlory  he  unto  God  en  High  ,    Peace  on  Earth ,    towards  Men  good  Will  \    (  for  this 
 1      d°f  SI    i'n  zfcR  5    's  tne  very  ^onS  ^iat  a^  Chriftian  Feafts  do  apply  as  their  feveral  occa- 
 riiebus^ck'-    fioiis  require  )    how  ihould  the' days  and  times  continually  thus   inculcate  what 
 brirt,i;s  fan-    q0^  ^atli  done,   and  we  refufe  to  agnize  the  benefit  of  fuch  remembrances  §1  that 
 Srvivemu'  very  benefit  which  caufed  Mofes  to  acknowledge  thofe  Guides  of  Day  and.  Night, 
 ratlonis&pic  the  Sun  and  Moon  which  enlighten  the  World,    not  more  profitable  to  nature, 
 ""I  Tsrf-     by  giving  all  things  life ,    then  they  are  to  the  Church  of  God ,    by  occafion  of 
 (tmfSer*.     the  me  they  have,    in  regard  of  .the  appointed  Feftival  times  f     That  whnch  the 
 m\.  Hb.  cap.    j^d  0f  all  Philofophers  hath  laid  of  Women,   If  they  be  good,  the  half  of  the 
 l%x  toro     Commonwealth  is  happy,   wherein  they  are  5    the  fame  we  may  fitly  apply  to 
 rcnaiumorbe  ^ej  .     ^Vell   to  celebrate  thefe  Religious  and  Sacred  days,*  is,   to  fpend  the 
 255SSJS  flower  of  our  time  happily.     They  are  the  fplendor  and  outward  dignity  of  our 
 Mis  \e!  con-   Religion,   forcible  Witneffes  of  Ancient  Truth,    provocations   to  the  Exercifes 
 fiiiis  g  neraii-   ft|  ^g  p^^  •    fhaddows  of  our  endlefs  Felicity  in  Heaven ,   on  Earth  Everiafting 
 rt*iSSrri*    Records  and  Memorials ,  wherein,  they  which  cannot  be  drawn  ;to  hearken  unto  thai 
 main  Ecc!ei:a  we  teQLC\l    mav  onely  by  looking  upon  that  we  do}  in  a  manner  read  whatsoever  we 
 
 fidSSSfe  believe. 
 
 «?l'*"aaoT  Domini  Paf]io  &  Refurrectip,  &  inCcelum  Afcenfus,  fcAdvencus  Spirirus  Sanfii,  anniverfaria  foknni'racc  cdc 
 £<ncur.  A^fi.  ggftift    d  Luk-,, 
 
 of  Days  ap-  hi.    The  matching  of  contrary  things,  together ,   is  a  kinde  of  rlluftratfon  to 
 
 pMiiitedas  ^Qt\^  Having  therefore  fpoken  thus  much  of  Feftival  Days,  the  next  that: offer 
 SJ/asfbr'"  themfelves  to  hand  ,  are  days  of  Penfive  Humiliation  and  Sorrow.  Failings  are 
 exitilordinary  either  of  mens  own  free  and  voluntary  accord  ,  as  their  particular  devotion  dot h> 
 cSc'fof'1  move  them  thereunto  5  or  elfe  they  are  publickly  enjoyned  in  the  Cljuuch:,  and 
 c'oT.C  required  at  the  hands  of  all  men.     There  are,  which  altogether  difallow  not  the  for- 
 
 mer kinde  5  and  the  latter  they  greatly  commend  5  fo  that  it  be  upon  extraordi- 
 tc.  bb.  1.  nary  pccafions  onely,  and  after  one  certain  manner  exercifed.  But  Yearly  or  Week- 
 pig.30. 1  will  j  pa^s  ^  r;uc{n  as  ours  m  tne  Church  of  England,  they  allow  no  farther,  then  as 
 r"diSn°  •  the  Temporal  State  of  the  Land  doth  require  the  fame,  for  the  maintenance  of 
 whecii  r  ic  Sea- faring- men  ,  and  prefervation  of  Cattle  5  becaufe  the  decay  of  the  one,  and, 
 'VoneroVFaiiin  the  wafte  of  the  other,  could  not  well  be  prevented  but  by  a  Politick  Order, 
 A  places  ac-  appointing  fome  fuch  ufual  change  of  Diet  as  ours  is.  We  are  therefore  the;rather 
 ««fe§ir  .he  tb  make  it  manifeft  in  all  mens  eyes,  That  Set-times  of  Faffing,  appointed  in  Spi- 
 
 place.    You  . 
 
 oppofc  Ambrofe  and  Auguflw,  I  could  oppofe  Jgna'.iut  and  Teftuttan ;  whereof  the  one  faith,  Itisnc/^  a  detefUpb:,  thing 
 to  Faft  up;n  the  Lords  Day  ;  the  other,  Thar  iris  to  kill  the  Lord.  Tertul.  de  Coron.  :•  ll.  lgnamti,  Epift.  Ae'Pktllifen. 
 And  alrhough  lAmbrefeinXAugnftinc,  being  private  men  at  Rome,  would  have  fo  done  ;  yet  ic  fojloweth  not,  That  if  they 
 had  been  Cit.zcns;  and'  Miniftcrs  there,  that  they  would  have  done  if.  And  if  they  had  done  lo,  yet  ic  followethnof,  but 
 they  would  have  fpoken  againft  tha:  appointrnenc  cf  days,  and  voyutin&m  of  Fafting,  whereof  Eufcbius  laich,  that  Mon; 
 tarns  w.s  the  fiift  Author.  I  fpeak  of  that  which  th  y  tught  to  luve  done.  For  otherwile  I  know,  they  both  thought  cor- 
 ruptly of  Fading  ;  when  as  the  one  f.mh,  it  was  a  reincuy  or  reward  to  -Faftother  days,  but  in  Lent  noctoFafl,  wasjfin  5 
 and  the  other  aiketh  ,  What.Salvation  We  can  obta'n,  if  we  bloc  not  out  our  fins  by  Fading,  feeirrg  chat  the  Scripture  faith. 
 Hue  fading  and  Amis,  d'.-th  deliver  from  fm;  and  chjsrqfore  calleth  them  new  Teachers,  that  (hue  out  the  merit  of  Fading. 
 Augnfl.  deTerop.  ' .:.  Sr,m.'    Ambr.  lib. so.  Epift. 
 
 ritual 
 
 j. 
 
ScclefiaUical  Tolity.  28$ 
 
 ritual  Cohfiderations  to  be  kept  by  all  forts  of  men  ,  took  not  their  beginning  \ 
 either  from  Mont  anus;  or  any  other,  vvhofe  Herefies  may  prejudice  the  credit  and  due 
 eftimation  thereof,  but  have  their  ground  in  the  Law  of  Nature,  are  allowable  in 
 Gods  fight,  were  in  all  ages  heretofore,  and  may  trill  the  Worlds  -end  beobferved, 
 not  without  lingular  ufe  and  benefit.  Much  hurt  hath  grown  to  the  Church  of 
 God,  through  a  falfe  imagination,  that  Fafting  ftandeth  men  in  no  ftead  for  any 
 fpiritual  refpeft  ,  but  onely  to  take  down  the  tranknefs  of  Nature,  and  to  tame 
 ■  the  wildehefs  of  flem.  Whereupon  the  World  being  bold  to  forfeit y  doth  now 
 blulfi  tofaft,  fuppofing,  that  men  when  they  fall,  do  rather  bewray  a  Difeafe,  then 
 exercife  a  Vertue.  I  much  wonder  what  they,  who  are  thus  perfwaded,  do  think* 
 what  conceit  they  have  concerning  the  Fafts  of  the  Parriarks,  the  Prophets,  the 
 Apoftles,  our  Lord  Jefus  Ghrift  himfelf.  The  affections  of  Joy  and  Grief  are  fo 
 knit  unto  all  the  actions  of  mans  life ,  that  whatfoever  we  can  do,  or  may  be  done 
 onto  us,  the  fequel  thereof  is  continually,  the  one  or  the  other  affection.  Where- 
 fore confidering ,  that  they  which  grieve  and  joy  as  they  ought ,  cannot  poflibly 
 otherwife  live  then  as  they  mould  ,  the  Church  of  Chrift,  the  moft  abfolute  and 
 perfect  School  of  all  Vertue  \  hath  by  the  fpeciall  direction  of  Gods  good  Spirit  > 
 hitherto  always  inured  men  from  their  infancy-,  partly  with  days  of  Feifival  Exer- 
 cife, for  the  framing  of  the  one  affection  ;  and  partly  with  times  of  a  contrary  fort, 
 for  the  perfecting  of  the  other.  Howbek,  over  and  befides  this,  we  muff  note, 
 that  as  Refting ,  fo  Fafting  likewife  attendeth  fometimes  no  lefs  upon  the  Acti- 
 ons of  the  higher,  then  Upon  the  Affections  of  the  lower  part  of  theminde.  Faft- 
 ing, faith  Tertntian  ,  is  a  work  of  reverence  towards  God.  The  end  thereof  b 
 fometinies:  elevation  of  minde  •,  fometime  the  purpofe  thereof  clean  contrary. 
 The  caufe  why  Mofes-  in  the  Mount  did  fo  long  fait,  was  meer  divine  Speculation  5 
 the  caufe  why  David,  a  Humiliation.  Our  life  is  ba  mixture  of  good  with  evil.  atertuiAef-r- 
 When  we  are  partakers  of  good  things,  we  joy,  neither  can  we  but  grieve  at  the  ,lw-  N'iuce- 
 contrary.  If  that  befal  us  which  maketh  glad,  ourFeftival  Solemnities  declare  JK^S 
 our  rejoycing  to  be  in  him  ,  whofe  meer  undeferved  Mercy  is  the  Author  of  all  l0:  Semper  ha- 
 fiappinefs  •,  if  any  thing  be  either  imminent  Or  prefent,  which  we  fhun,  our  ffu,!!10"^1* 
 Watchings,  Faftings,  Cryes  t  and  Tears,  are  unfeigned  Teftimonies,  that  our  bS<vV\ 
 felves  we  condemn  as  the  onely  caufes  of  our  own  mifery,  and  do  all  acknowledge  y^-^vera  r 
 
 him  no  lefs  inclinable,  then  able  to  ftve,     Andbecaufe  as  the  memory  of  the  one,  SJj^tJ 
 
 though  part,  reneweth  gladnefs  -,    fo  the  other,  called  again  to  minde,  doth  make  the  >?■&*  <*V  '; 
 
 wound  of  our  juft  remorfe  to  bleed  anew  5  which  wound  needeth  often  touching  the  &]*J?™¥: 
 
 more,   for  that  We  are  generally  more  apt  to  Kalender. Saints,  then  finners  days;  iVi^S 
 therefore  there  is  in  the  Church  a  care,  not  to  .iterate  the  one  alone,  but  to  have  ?  «&  «.#&»* 
 frequent  repetition  of  the  other.     Never  to  feek  after  God ,    faving  onely  when  L$wS 
 either  the  Crib  or  the  Whip  doth  conftrain,    were  brutifh  fervility,   and  a  great  s?»ay  y$& 
 derogation  to  the  worth  of  that  which  is  moft  predominant  in  man,    if  fometime  £"f%  *  ■?'■ 
 it  had  not  a  kinde  of  voluntary  accefs  to  God,  and  of  conference,  as  it  were,  with  sS^JufiS 
 God  •,  >  all  thefe  inferior  confideratioris  laid  afide,     In  which  fequeftration ,   for  as  Wp&&,  *& 
 much  as  c  higher  cogitations  do  naturally  drown  and  bury  all  inferior  cares,    the  fj^@.%t 
 minde  may  as  well  forget  natural ,  both  food  and  fleep,  by  being  carried  above  it  «?,'  &d>fi«« 
 felf  with  ierious  and  heavenly  Meditation ,   as  by  bein^  caft  down  with  heavinefs ,•  J7*  ^1X #? 
 drowned  and  fwallowed  up  of  forrow.     Albeit  therefore,  concerning  Jewifh  Abfti-  £u  A&P 
 Hence  from  certain  kindes  of  meats ,    as  being  unclean  ,   the  Apoftle  doth  teach ,  *i  rhUo.  H 
 That  the  d  Kingdom  of  Heaven  is  not  meat  nor  drink,  that  food  commendeth  us  ^nrf  ,r 
 not  unto  God ,  whether  we  take  it,  or  abftain  from  it  5  that  if  we  eat,  we  are  not  ]  R°0m  ,'4  iji 
 thereby  the  more  acceptable  in  his  fight,  nor  the  lefs,  if  we  eat  not. :    His  purpofe 
 notwithftanding  was  far  from  any  intent  to  derogate  from  that  Fafting  ,    which 
 is  no  fuch  fcrupulous  Abftinence  ,    as  onely  refufeth  fome  kindes  .of  meats  and 
 drinks,  left  they  make  them  unclean  that  tafte,  them,  -7  but  an  Abftinence  where- 
 by we  either  interrupt,   or  otherwife  abridge  the  care  of  our  bodily  fuftenance,  to 
 fhew  by  this  kinde  of  outward  exercife,  the  ferious  intention  of  our  mindes,  fixed 
 on  Heavenlier  and  better  defires,  the  earneft  hunger  and  thirft  whereof,  depnveth 
 the  body  of  thofe  ufual  contentments,    which  otherwife  are  not  denied  unto  it. 
 Thefe  being  in  Nature  the  firft  caufes  that  induce  fafting ,   the  next  thing  which 
 
 Rr  2  followed* 
 
2g*  The  Fifth  ^Boo{  of 
 
 folfoweth  to  be  confidered  ,   is  the  ancient  pradice  thereof  amongft  the  Jews. 
 
 Touching  whofe  private  Voluntary  Fafts,  the  Precept  which  our  Saviour  gave  them  , 
 
 'was,   Whenyefafi,  look  not  four ,   as  Hypocrites  :    For  they  di (-figure  their  faces , 
 
 kuttM..t'.    d**  tty  wi%ht  feem  to  men  to  faft.     Verily,  1  (ay  unto  you,  they  have  their  reward. 
 
 When  thou  faftefi,  anoint  thy  head,  and  Wafh  thy  face,  that  thou  feem  not  unto  men  to 
 
 faft ,  but  unto  thy  Father  which  is  in  fecret  5   And  thy  Father  which  feeth  in  fecret , 
 
 will  reward  thee  openly.     Our  Lord  and  Saviour  would  not  teach  the  manner  of 
 
 doing  j   much  lets  propofe  a  reward  for  doing  that  ,   which  were  not  both  holy 
 
 and  acceptable  in  Gods  fight.     The  Pharifees  weekly  bound   themfelves  unto 
 
 double  Fafts,  neither  are  they  for  this  reproved.     Often  Fading,  which  was  a  ver- 
 
 tue  in  $ohns  Difciples,  could  not  in  them  of  it  felf  be  a  vice  •  and  therefore  nor 
 
 the  oftennefs  of  their  Fading  ,  but  their  hypocrifie  therein  was  blamed.     Of  pub- 
 
 ^Chro.as.   lick  enjoyned  Fafts*,  upon  caufes  extraordinary,   the  examples  in  Scripture  are  fo 
 
 Em  r'        far  frequent ,  that  they  need  no  particular  rehearfal.     Publick  extraordinary  Faft- 
 
 i  Sam  7.       ings,   were  fometimes  for  b  one  onely'day,   fometimes  for  c  three,  fometimes  for 
 
 V Ma8c2i°  1 1  d  feven.    Touching  Fafts  not  appointed  for  any  fuch  extraordinary  caufes,   but 
 
 "1  SamlV*' either  yearly ,   or  monethly,   or  weekly  obferved  and  kept  :    Firft,    Upon  the 
 
 ***.  e  nineth  day  of  that  moneth,  the  tenth  whereof  was  the  Feaft  of  Expiation,  they 
 
 luSli*"'  were  commanded  of  God  ,   that  every  Soul,   year  by  year,  mould  afflict  it  felf. 
 
 lev.t.  16.       Their  yearly  Fafts  every  fourth  moneth,   in  regard  of  the  City  oi$erufalem,  en- 
 
 fcKunKa  tred  by  the  Enemy  \  every  fifth,  for  the  memory  of  the  overthrow  of  their  Tem- 
 
 loquitur.         pie  5    every  feventh ,    for  the  treacherous  deftruclion ,   and  death  of  Gedaliah,  the 
 
 'ounnw'ivm-  verv  \aft  fay  wnich  they  had  to  lean  unto  in  their  greateft  mifery  5    every  tenth, 
 
 SiySsiTv.  to  remembrance  of  the  time  when  fiege  began  firft  to  be  laid  againft  them  :  All  thefe 
 
 sa?a7,-  07m;    not  commanded  by  God  himfelf ,  but  ordained  by  a  publick  Conftitution  of  their 
 
 jMf  2*  "£,  oWn  '    tne  ProPnct  f  Zachary  exprefly  toucheth.    That  St.  ferome,  following  the 
 
 'Jk'mk*  Tradition  of  the  Hebrews,  doth  make  the  firft,  a  memorial  of  the  breaking  of  thofe 
 
 If.ro^ovTQ-  y w0  Tables  s  when  Mofes  defcended  from  Mount  Sinai  ;  the  fecond,  a  memorial 
 
 SS*"*.-  as  well  of  Gods  indignatioh,   condemning  them  to  forty  years  travel  in  theDefart, 
 
 ?.h  eufiSaimt  as  of  his  wrath,  in  permitting  Chaldeans  to  wafte,  burn  and  deftroy  their  City  5  the 
 
 f  SETS"   laft>  a  memorialot  heavy  tydings ,  brought  out  of  $my  to  Ezekiel,  and  the  reft, 
 
 a««?ww*    which  lived  as  Captives  in  foreign  parts  5  the  difference  is  not  of  any  moment, 
 
 W)t«x  «      considering,  that  each  time  of  forrow,  is  naturally  evermore  a  Regifter  of  all  fuch 
 
 Tx*i<  °TL  grievous  events  as  have  liapned ,  either  in ,   or  near  about  the  fame  time.     To 
 
 £pmiia»  «&,  thefe  I  might  add  c  fundry  other  Fafts,  above  twenty  in  number,  ordained  amongft 
 
 7,u\zih  *Vp-  tjiem  ky  like  occafions ,   and  obferved  in  like  manner ,   befides  their  weekly  Ab- 
 
 3^»|  sE"1"  ftinence,  Muridays  and  Thurfdays,  throughout  the  whole  year.    When  men  faft- 
 
 \<w<nj  v'iau  «.'•  ec| '  jt  vvas  not  always  after  one  and  the  fame  fort  5  but  either  by  depriving  them- 
 
 SStSS*"  felves  wholIy  of  a11  food »  durinS  the  time  that  their  Fafts  condnued  5  or  by  a- 
 Pag.  44-.  .  bating  both  the  quantity  and  kindeof  Diet.  We  have  of  the  one,  a  plain  example 
 C*Sh*,*i  in  the  Ninivites  Fafting  ,  and  as  plain  a  prefideht  for  the  other  in  the  Prophet 
 Numb?i4.  Daniel  ,  I  was  (faith  he)  in  beavinefi  for  three  weeks  of  days  5  J  eat  no  pleafant 
 g vide Riber.  Breaeiy  wither  tdfted  Flefb  nor  Wine.  Their  Tables,  when  they  gave,  themfelves 
 Dan.'iasj21'  to  fading,  had  not  that  ufual  furniture  of  fuch  Dimes  as  do  cherim  blood  with 
 fePuram  &fi-  blood-,  but  h  for  food,  they  had  Breads  forfuppage,  Salt ;  and  forfawce,  Herbs. 
 Je"i5"S  Whereunto  the  Apoftle  may  be  thought  to  allude  faying,  One  believeth  he  may 
 hf  Afcic'p.  in '  eat  all  things ,  another  which  is  weak  ( and  maketh  a  conference  of  keeping  thofe 
 fine.Paflum  &  Cuftoms  which  the  Jews  obferve)  eateth  Herbs.  This  auftere  repaft  they  took  in 
 Eoff™non*  the  Evening,  after  Abftinence  the  whole  day  :  For,  to  forfeit  a  Noons  meal,  and 
 venrris  fciiicet  tnen  to  recompence  themfelves  at  night ,  was  not  their  ufe.  Nor  did  they  ever 
 «u"iW.  accuftom  themfelves  on  Sabbaths,  or  Feftivals  days  to  faft.  And  yet  it  may  be 
 At  Pamr.vide  a  qutftion,  whether  in  fome  fort  they  did  not  always  faft  the  Sabbath.  Their 
 ****' *wfl  Faftings  were  partly  in  token  of  Penitencyj  Humiliation,  Grief,  and  Sorrow, 
 Rom.0""?.13'  partly  in  figri  of  devotion  and  reverence  towards  God.  Which  fecond  confidera- 
 tfwon.iib.2.  tjon  (j  jjaj-e  not  peremptorily  and  boldly  affirm  any  thing)  might  induce  to  ab- 
 0QBtr.7«vi«-  ftain  till  noon  ^  as  their  manner  was  on  fafting  days5  to  do  till  night,    May  it  not 
 
 Judith  8  6. 
 
 R'.Mot  in  Mifne.  Tora.  lib.3.  Qui  eft  dc  tetrpor.  cap.  de  Sab.  fc  cap.  de  Jejim. 
 
 very 
 
Scckftatticdl  Tolitj .  2  g  ■ 
 
 very  well  be  thought,  that  hereunto  the  Sacred  a  Scripture  doth  give  fome  fecrec  «Sch;8.  g, 
 kinde  of  Teftimonyc"   tfofephftsis  plain,  That  the  fixe h  hour  (the  day  they  divided  ra2  uHoc* ftX" 
 into  twelve)   was  wont  on  the  'Sabbath,    always  to  call  them  home  unto  meat,  th ^noftrh Ia" 
 Neither  is  it  improbable,    but  that  the  b  Heathens  did  therefore  fo  often  upbraid  prelum  yo- 
 them  with  Falling  on  that  day.     Befides,  they  which  found  fo  great  fault  with  our  ^Slf'fe 
 Lords  Difciples,  for  rubbing  a  few  Ears  of  Corn  in  their  hands  on  the  Sabbath  day,  fepb  lib.de  ' 
 are  not  unlikely  to  have  aimed  alfo  at  the  fame  mark.  For  neither  was  the  bodily  pain  J'"  '"'•   . 
 fo  great,  that  it  fhould  offend  them  in  that  refpeft, '  and  the  very  manner  of  defence  d»oru"|    ' 
 which  our  Saviour  there  ufeth,    is  more  dire&  and  literal  to  juftifie  the  breach  of  Mofein  omrjc 
 the  Jewiih  cuftom  in  Fading,  then  in  working  at  that  time.    Finally,  the  Apoftles  IkiTjj"^ 
 afterwards  therhfelves,  when  God  firft  gave  them  the  gift  of  Tongues,  whereas  forrre  i>b.  3$.  ,&?* 
 in  difdain  and  fpight,  termed  Grace,  Drunkennefs,  it  being  then  the  day  of  Pentecdft3  J"^us  st- 
 andout onely  a  fourth  part  of  the  day  fpent,  they  ufe  this  as  an  argument  againft  the  bcrs'  tTmT]i* 
 other  cavil,  c  Thefe  men,  faith  Peter,  are  not  drunk  asyoufufpofe,  {meeds  yet  the  third  het}M  Sshbs- 
 hour  of  the  day  is  not  over-paft.     Howbeit,  leaving  this  in  fufpence,  as  a  thing  not  {■rEJjjJ, 
 altogether  certainly  known,  and  to  come  from  Jews  to  Chnftians,,  we  finde  that  ego  homier, 
 of  private  voluntarily  Fallings,   the  Apoftle  Saint  Paul  fpeakethdmore  then  once,  {"Iff1"'""- 
 And  (faith  Tertullian)  they  are  fometime  commanded  throughout  the  Church,  Ex  tArts"'0'^ 
 aliquA  (olltcitudinis  Ecclefiaftiaz  caufa ,  the  cafe  and  fear  of  the  Church  fo  requi^  ^icor.7.; 
 ring.     It  doth  not  appear,  that  the  ApofHes  ordained  any  fet  and  certain  days  to  fc^°rf_s' 
 be  generally  kept  of  all.     Notwithftanding,  for  as  much  as  Chrifthathfore-figni-  C0J.4  4." 
 fied,  that  when  himfelf  mould  be  taken  from  them,  his  abfence  would  foon  make 
 them  apt  to  fall ,   it  feemeth ,  that  even  as  the  firft  Feftival  day  appointed  to  be 
 kept  of  theChurch,was  the  day  of  our  Lords  return  from  the  dead  5   fo  the  firft  for- 
 rovvful  and  mourning  day,was,  That  which  we  now  obferve  in  memory  of  his  departure 
 out, of  this  World.     And  becaufe  there  could  be  no  abatement  of  grief,  till  they 
 faw  him  raifed ,    whofe  death  was  the  occafion  of  their  heavinefs  5   therefore  the 
 day  he  lay  in  the  Sepulchre  hath  been  alfo  kept  and  obferved  as  a  weeping  day0     The 
 Cuftom  of  Failing  thefe  two  days  before  Eafter ,  is  undoubtedly  moft  ancient-,  m 
 fo  much,  that  Ivmtius  not  thinking  him  a  Catholick,  Chrifiian  man  which  did  not  igim.  Epfli 
 abhor,  and  (as  the  ftateof  the  Church  was  then)  avoid  falling  on  the  Jews  Sab-  ^pbi'iP- 
 bath,  doth  notwithftanding  except  for  ever,  that  one  Sabbath  or  Saturday  which 
 falleth  out  to  be  the  Eafter-Eve,  as  with  us  it  always  doth,  and  did  fometimes  al- 
 fo with  them  which  kept  at  that  time  their  Eafter  the  Fourteenth  day  of  March , 
 as  the  cuftom  of  the  Jews  was.    It  came  afterward  to  be  an  order,  that  even  as  the 
 day  of  Chrifts  Refurre&ion,  fo  the  other  two,  in  memory  of  his  death  and  burial, 
 were  weekly.     But  this,  when  Saint  Ambrose  lived  ,   had  not  as  yet  taken  place 
 throughout  all  Churches,  no  not  in  Mill  an ,  where  himfelf  was  Bifliop.    And  for 
 that  caufe,  he  faith,  that  although  at  Rome  he  obferved  the  Saturdays  fall,  becaufe 
 fuch  was  then  the  cuftom  in  Rome,  neverthelefs  in  his  own  Church  at  home  he  did 
 otherwife.     The  Churches  which  did  not  obferve  that  day ,  had  another  infield 
 thereof,   which  was  the  Wednefday,    for  that  when  they  judged  it  meet  to  have 
 weekly  a  day  of  Humiliation ,  befides  that  whereon  our  Saviour  fuffered  death,   it 
 feemed  beft  to  make  their  choice  of  that  day  efpecially,  whereon  the  Jews  are  thought 
 to  have  firft  contrived  their  treafori  together  with  tftidas  againft  Chrift.     So  that 
 the  inltituting  and  ordaining  both  of  thefe,    and  of  all  other  times  of  like  exer- 
 cife,  is  as  the  Church  mall  judge  expedient  for  mens  good.     And  concerning  e- 
 very  Chriftians  mans  duty  herein ,  furely  that  which  Augupne  arid  Ambrofe  are  be- 
 fore alledged  to  have  done ,   is  fuch,  as  all  men  favoring  Equity ,  mull  needs  al- 
 low, and  follow,  if  theyaffeft  peace.     As  for  their  fpecifled  Errors,  I  will  not  in  this 
 place  difpute,   whether  voluntarily  Falling  with  a  vertuous  purpofe  of  minde,   be 
 any  medicinable  remedy  of  evil,  or  a  duty  acceptable  unto  God,  and  in  the  World 
 to  come  even  rewardable,  as  other  offices  are  Which  proceed  from  Chriftian  Piety? 
 whether  wilfully  to  break  and  defpife  the  wholefome  Laws  of  the  Church  herein, 
 be  a  thing  which  offendeth  God  ^   whether  truly  it  may  not  be  faid,  that  penitent 
 both  weeping  and  falling ,    are  means  to  blot  out  fin  ,   means  whereby  through 
 Gods  unfpeakable  and  undeferved  mercy ,  we  obtain  or  procure  to  our  felves  par- 
 don -,  which  attainment  unto  any  gracious  benefit  by  him  bellowed ,   the  phrafe 
 
 cf 
 
•-■-■■■■ 
 
 igzj-  The  Fifth  <Boo{  of 
 
 of  Antiquity  ufeth  toexprefs  by  the  name  of  Merit  -,   but  if  either  Saint  Jugufline, 
 or  Saint  Ambrofe,  have  taught  any  wrong  opinion  ,  feeing  they  which  reprove  them 
 are  not  altogether  free  from  Error  *    I  hope  they  will  think  it  ho  ei-ror  in  us  fo  to 
 cenfure  mens  fmaller  faults,  that  their  vermes  be  not  thereby  generally  prejudiced. 
 And  if  in  Churches  abroad ,    where  we  are  hot  fubject  to  Power  or  Jqrifdiction  * 
 difcretion  fhould  teach  us  for  Peace  and  Quietrtefs  fake,-  to  frame  our  felves  to 
 other  mens  example,  Is  it  nieerthaVat  home  where  our  freedom  is  lefs,  our  bold- 
 nefs  mould  be  more  *   Is  it  our  d'uty  to  oppugn ,  in  the  Churches  whereof  we  are 
 Miniflers,    the  Rites  and  Cuftoms  which  in  Foreign  Churches  Piety  ahdMbdefty 
 did.  teach  us,  as  ftrangers  not  to  oppugn,  but  to  .keep  without  fhew  of  contradicti- 
 on or  diflike  C    Why  oppofe  they  the  name  of  a  Mihifter  in  this  cafe,    unto  the 
 Hate  of  a  private  man  •:    Doth  their  order  exempt  them  from,  obedience  to  Laws  i 
 That  which  their  Office  and  place  requireth,  is  to  fhew  themfelves  patterns  of  re- 
 verend fubjection ,    not  Authors  and  Maft els  of  contempt  towards  Ordinances ,  the 
 ftrength  whereof,  when  they  feek  tO  weaken,  they  do  but  in  truth difcdver  to  the 
 World  their  own  imbecillities,  which  a  great  deal  wifelier  they  might  conceal.   But 
 the  practice  of  the  Church  of  Chrift,  we  (hall  by  fo  much  the  better,  both  under- 
 stand and  love ,   if  to  that  which  hitherto  hath  been  fpoken  ,    there  be  fomewhat 
 added  for  more  particular  declaration ,   how  Hereticks  have  partly  abufed  Fafts  " 
 and  partly  bent  themfelves  againft  the  lawful  uie  thereof  in  the  Church  of  God. 
 'e,  jj<  wei*.  Whereas  therefore  Ignatius  hath  faid,   If  any  keep  Sundays  or  Saturdays  Fafts  (one 
 y.bj)  nad&fa.  onely  Saturday  in  the  year  excepted)  that  man  is  no  better  then  a  murtherer  of 
 TJ't'T"?   Chrift  5    the  caufe  of  fuch  his  earneftnefs  at  that  time  ,-  was  the  impiety  of  cer- 
 g*T«fsV©-"  tain  Hereticks ,  which  thought  *  that  this  World  being  corruptible,  could  not  be 
 2e»?ri£7^©-     made  but  a  very  evil  Author.     And  therefore  as  the  Jews  did  by  the  Feftival 
 mufp!'J ^ "d  Solemnity  of  their  Sabbath ,   rejoyce  in  the  God  that  created  the  World,  as  in  the 
 f*  vide  irena.  Author  of  all  Goodnefs  5    fo  thofe  Hereticks  in  hatred  of  the  Maker  of  the  World, 
 |ib.i.  cap.  so,  forrowed  ,  wept ,  and  fafted  on  that  day ,  as  being  the  birth-day  of  all  evil.     And 
 b$.'2  Epiph.4'  as  Chriftian  men  of  found  belief,   did  folemnize  the  Sunday,   in  joyful  memory  of 
 Wsref.  2i,  i ,  Chrifts  Refurrection  ,  fo  likewife  at  the  felf-fame  time  fuch  Hereticks  as  denied  his' 
 &\2i4\l7i28'  Refurrection  ,   did  the  contrary  to  them  which  held  it  :    When  the  one  fort  re- 
 Vide  canon,    joyced,  the  other  fafted.    Againft  thofe  Hereticks  which  have  urged  perpetual  ab- 
 Apoft. 5s.       ftinence  from  certain  Meats,    as  being  in  their  very  nature  unclean,   the  Church 
 hath  ftill  bent  her  felf  as  an  enemy  ;    Saint  Paul  giving  charge  to  take  heed  of 
 them ,    which  under  any  fuch  opinion ,    mould  Utterly  forbid  the  ufe  of  Meats  or 
 Drinks.     The  Apoftles  themfelves  forbad  fome  ,  as  the  order  taken  at  J-erufalem 
 declareth.    But  the  caufe  of  their  fo  doing,  we  all  know.     Again,  when  Tertullian, 
 together  with  fuch  as  were  his  followers ,  began  to  Montanize,  and  pretending  to 
 perfect  the  feverity  of  Chriftian  Difcipline,  brought  in  fundry  unaccuftomed  days 
 of  Falling,  continued  their  Fafts  a  great  deal  longer,  and  made  them  more  rigorous 
 ihen  the  ufe  of  the  Church  had  been  5    the  mindes  of  men  being  fomewhat  moved 
 at  fo  great,  and  fo  fudden  novelty ,    the  caufe  was  prefently  inquired  into.    After 
 notice  taken  how  the  Montanifts  held  thefe  Additions  to  be  Supplements  of  the 
 Gofpel ,    whereunto  the  Spirit  of  Prophefie  did  now  mean  to  put,  as  it  'were,  the 
 laft  hand,   and  was  therefore  newly  defcended  upon  Mont  anus,   whofe  orders  all 
 Chriftian  men  were  no  lefs  to  obey,  then  the  Laws  of  the  Apoftles  themfelves ;   this 
 Abftinence  the  Church  abhorred  likewife,  and  that  juftly.     Whereupon  Tertullian 
 proclaiming  even  open  War  to  the  Church ,   maintained  Montanifm ,    wrote  a 
 Book  in  defence  of  the  new  Faft,    and  intituled  the  fame-,  A  Treat  ife  of  Fafting 
 againft  the  opinion  of  the  Carnal  fort.    In  which  Treatife  neverthelefs ,    becaufe  fo 
 much  is  found  and  good,  as  doth  either  generally  concern  the  ufe,  or  in  particuiar, 
 declare  the  Cuftom  of  the  Churches  Fafting  in  thofe  times ,  men  are  not  to  reject 
 whatfoever  is  alledged  out  of  that  Book,  for  confirmation  of  the  Truth.    His  error 
 difclofeth  it  felf  in  thofe  places,  where  he  defendeth  Fafts  to  be  duties  neceffary  for 
 the  whole  Church  of  Chrift  to  o'bferve  as  commanded  by  the  Holy  Ghoft,   and 
 that  with  the  fame  authority  from  whence  all  other  Apoftolical  Ordinances  came, 
 .  both  being  the  Laws  of  God  himfelf,  without  any  other  diftinction  or  difference, 
 laving  onely,   that  he  which  before  had  declared  his  will  by  Paul  and  PtUr,  did  now 
 
 farther 
 
Ecckpaslic4\  Wouty^  2  g^ 
 
 fartlK-:  reveal  fhe.  fame  by.  Montanus  alio,    'Againft  uf  yc  pretend,    faith  Tertullian , 
 fAa*  fifol  £#%£  Orders   which,  Chriftiamty   is^ound  to -keep  ,.    were  delivered  at  th: 
 firtt  >  and  that,  no  new  thing  it  to  be  added.  ffa/eJWM.'i  St"l''td'if  you  can  upon  this  point  ■ 
 for.  behold i   I  challenge  you  for  Faffing.  Jtme^tktt.ai  .Eailer  your  fives.     But  in  fine  ■ 
 ye.  anfwer  ,  That  thefe  things  arp\  to  be  done  as  ejlablijhed  by  the  voluntary  appointment 
 of  men  ,    and  not  by  vcr.tt'-e .  or  force  of  any  £>hinc<  Commandment,     Well  then  (  he 
 addet:  h  )   Te  have,  removed  your  fir  [I  footing,  and  gone  .beyond.,  that  which  was  deliver- 
 ed,   by  doing  more  then  tyAl  at  the  fir  (I  ampfed  upon  y  or.'.'  .Ten-  fay,  you  mufl  do  that 
 which  your'  own  judgments  have  allowed  :     We  require. jour)  obedience  tv  that  which 
 Cod  himf elf  doth  mfHtute.  .  Isjttnot.  ftrange  ,  that  menlo,thm own  will,  Jhould  yield 
 that.,  which  tj>.:G.ods  Commandment  they  will  not  grant  g  Shall 'the  plea  fare  of  men' pre- 
 vail more  with  yw>  then  the  power  of  Gpdjnmfelf '  ?      Thefe  places  or  Tertullian  for 
 Falling,   have  worthily  been -pat  to  %nce.     And  as  worthily  Acrias  condemned 
 for  oppofiuon  againil  Failing;    The  one'  endeavored  to  bring  in  fiich  Fails  as  the 
 Church  oughxtiot  to  receive-,,  the  othec,  to  overthrow  fuch  as  already  it  had  re- 
 ceived and  did  obferve  :     The  one  was  •plaufible  unto  many  ,   by  feeming  to  hate: 
 carnal  loofnefs.,  and  riotous  excels,  much. more  then. the  reft  of  the. .World  did  •, 
 the  other  drew  hearers ,  by.pretendrng  tjre  in3jnteaance.of  Chnftian  Liberty  :  The 
 one  thought  his  caufe  very  ftrongly  upheld  by  making  inveclive  declamations  with 
 a-  pale  and  a  withered  countenance  againft  the  Church  ,    by  filling  the  ears  of  his 
 ftarved  hearers  with  fpeech  fuitable  to  fuch  mens  humors ,    and  by  telling  them , 
 no  doubt,  to  their  marvellous  contentment  and  liking,  Our  new  Prophefits  arc  rc- 
 fufed,  they  are  defp.ifed.     Is  it  becaufe  Montanus  doth  Preach  fome  other  God,  or  dif- 
 folvc  the  Gofpel  of ffefus  Chrifir,  or  overthrow  any  Canon  of  Faith  and  Hope  ?    No, 
 our  crime  is,  We  teach  that  men  ought  to  Fafl  more  often  then  Marry  5  the  beft  Feafl- 
 maker  is  with  them  the  perfecjeft  Saint ,   they  are  affurcdly  meer  Spirit  •    and  therefore 
 thefe  our  corporal  devotions  pleafe  them  not  t     Thus  the  one  for  Montanus  and  his 
 Superftition.     The  othenn  a  clean  contrary  tune  againft  the  Religion  of  the  Church. 
 Thefe  Sct-fafi;  away  with' them,  for  they  are  $ewifh,  and  bring  men  under  the  yoke  of  Epitb.  Hzref, 
 fervitttde:  if  I  will  fa  ft,  let  me  chufe  my  time,  that  Chrifiian  Liberty  be  not  abridged.  75- 
 Hereupon  their  glory  was  to  fafl  efpecially  upon  the  Sunday ,  becaufe  the  order  of 
 the  Church  was  on  that  day  not  to  Fafl.     On  Church  Facing  days,  and  efpecially  the 
 Week  before  Ealter ,    when  with  us  (  faith  Epiphanius  )  Cuftom  admitteth  nothing  but. 
 lying  down  upon. the Earth,  abfttnence  from  flefhly  delights  and  pleafures,  forrowfulnefi,    • 
 dry  and  unfavory  Diet,  Prayer,   Watching,    Fafling,     all  the  Medicines  which  holy 
 Affections  can  mini  ft  er;    they  are  up  betimes  to  take  in  of  the  ftrongefl  for  the  belly  ; 
 and  when  their  veins  are  well  fwoln,   they  make  themfelves  mirth  with  laughter  at  this 
 owrfervice,   wherein  we  are  per  [waded  we  pleafe  God.     By  this  of  Epiphanius ,  it  doth 
 appear,  not:  onely  what  Fallings  the  Church  of  Chrift  in  thofe  times  ufed,  but  al- 
 fo  what  other  parts  of  Difcipline  were  together  therewith  in  force,    according  to 
 the  ancient,  ufe  and  cuflom  of  bringing  all  men  at  certain  times,  to  a  due  confide- 
 ration,  and  an  open  Humiliation  of  themfelves.     Two  kindes  there  were  of  Publick 
 penitency  5 1  the-  one  belonging  to  notorious  offenders ,    whofe  open  wickednefs 
 had  been  fcandalous  5  the  other  appertaining  %o  the  whole  Church,  and  unto  every 
 feveral  perfon  whom  the  fame  containetb.     It  will  beanfwered,  That  touching  this 
 latter  kinds;  it  may  be  exerc'ifed  well  enough  by  men  in  private.     No  doubt,  but 
 Penitency  is  as  Prayer,  a  thing  acceptable  unto  God,  be  it  in  publick  or  in  fecret. 
 Howbeit,  as  in  the  one,  if  men  were  wholly  left  to  their  own  voluntary  Meditations 
 in  their Clofets,' and  not  drawn  by  Laws  and  Orders  unto  the  open  AlTemblies  of 
 the  Church,  that  there  they  may  joyn  with  others  in  Prayer  5  it  may  be  foon  con- 
 jectured ,   .what  Chriftian  devotion  that  way  would  come  unto  in  a  fhort  time  : 
 Even  fo  in  the  other,  We  are  by  fuflicient  experience  taught,  how  little  it  booteth, 
 to  tell  men  of  wafhing  away  their  fins  with  tears  of  Repentance  ,    and  fo  to  leave 
 them  altogether  unto  themfelves.     O  Lord,  what  heaps' of  grievous  tranfgreffions 
 have  we  committed,  the  'beft,  the  perfecleft ,  the  molt  righteous  amongft"  us  all ; 
 and  yet  clean  pafs  them  over  unborrowed  for,  and  unrepented  of,  onely  becaufe  the  . 
 Church  hath  forgotten  utterly  how  to  bellow  her  wonted  times  of  Difcipline  , 
 where'n  the  publick  example  of  all  was  unto  every  particular  perfon,  a  moil  efteclual 
 
 mean 
 
z%6  The  Fifth  ^oo^of 
 
 mean  to  put  them  often  in  minde ,    and  even  in  a  manner  to  draw  them  to  that 
 which  now  we  all  quite  and  clean  forget,  as  if  Penitency  were  no  part  of  aChriftian 
 mans  duty.     Again,  befides  our  private  offences  which  ought  not  thus  loofly  to  be 
 overflipt  h  fuppofe  we  the  Body  and  Corporation  of  the  Church  fo  juft,  that  at  no 
 time  it  needeth  to  (hew  it  felf  openly  caft  down ,  in  regard  of  thofe  Faults  and 
 Tranfgreffions  5    which  though  they  do  not  properly  belong  unto  any  one  ,   had 
 notwithftanding  a  fpecial  Sacrifice  appointed  for  them  in  the  Law  of  Mofes  •,  and 
 being  common  to  the  whole  Society  which  containeth  all,  muft  needs  fo  far  con- 
 cern every  man  in  particular ,    as  at  fome  time  in  folemn  manner  to  require  ac* 
 knowledgment ,   with  more  then  daily  and  ordinary  teftifi cations  of  grief.     There 
 could  not  hereunto  a  fitter  preamble  be  devifed ,  then  that  memorable  Commina- 
 tion  fet  down  in  the  Book  of  Common  Prayer,    if  our  practice  in  the  reft  were 
 fuitable.     The  Head  "already  fo  well  drawn,  doth  but  wifh  a  proportionable  Body. 
 And  by  the  Preface  to  that  very  part  of  the  Englifh  Liturgy ,  it  may  appear,  how 
 at  the  firft  fetting  down  thereof,  no  lefs  was  intended.    For  fo  we  are  to  interpret 
 the  meaning  of  thofe  words ,   wherein  reftitutionof  the  Primitive  Church  Difcipline 
 is  greatly  wifhed  for,touching  the  manner  of  publick  penance  in  time  of  Lent.  Where- 
 with fome  being  not  much  acquainted  ,    but  having  framed  in  their  mindes ,    the 
 conceit  of  a  new  Difcipline ,  far  unlike  to  that  of  old  ,  they  make  themfelves  be- 
 lieve ,    it  is  undoubtedly  this  their  Difcipline  ,    which  at  the  firft  Was  fo  much  de- 
 fired.     They  have  long  pretended,  that  the  whole  Scripture  is  plain  for  them.     If 
 now  the  Communion  Book  make  for  them  too  (I  well  think  the  one  doth  as  much 
 as  the  other  J   it  may  be  hoped,   that  being  found  fuch  a  well- wilier  unto  their 
 caufe,  they  will  more  favor  it  then  they  have  done.    Having  therefore  hitherto 
 fpoken,  both  of  Feftival  days ,  and  fo  much  of  folemn  Fafts ,    as  may  reafonably 
 ferve  to  fhew  the  ground  thereof  in  the  Law  of  Nature  -,   the  practice  partly  ap- 
 pointed ,  and  partly  allowed  of  God  in  the  Jewifti  Church  ,   the  like  continued  in 
 the  Church  of  Chrift  -7  together  with  the  finifter  oppositions ,    either  of  Hereticks 
 erroneoully  abufing  the  fame,   or  of  others  thereat  quarrelling  without  caufe,  we 
 will  onely  coiled:  the  chiefeft  points  as  well  of  refemblance,  as  of  difference  be- 
 tween them,  and  fo  end.     Firft,  In  this  they  agree,  that  becaufe  Nature  is  the  gene- 
 ral Root  of  both  t,  therefore  both  have  been  always  common  to  the  Church  with 
 Infidels  and  Heathen  men.     Secondly,  They  alfo  herein  accord,  that  as  oft  as  joy 
 can.  lul  c.  is  the  caufe  of  the  one,    and  grief  the  Well-fpring  of  the  other ,  they  are  incom- 
 Nmbt'uVMa"  Pat^le.     A  third  degree  of  affinity  between  them,  is ,  That  neither  being  accept- 
 nruninQua-  able  to  God  of  it  felf,    but  both  tokens  of  that  which  is  acceptable,  their  appro- 
 diagefima  cc.  Nation  with  him,  muft  neceflarily  depend  on  that  which  they  ought  to  import  and 
 rtiVit.  15.     fignifie  :    So  that  if  herein  the  minde  difpofe  not  it  felf  aright,  whether  we  a  reft 
 iifii.  585.    or  b  faft  we  offend.     A  fourth  thing  common  unto  them,    is,   that  the  greateft 
 part  of  the  World  hath  always  grofly  and  palpably  offended  in  both  -,    Infidels  , 
 becaufe  they  did  all  in  relation  to  falfegods;  godlefs,  fenfual,  and  carelefs  mindes  , 
 for  that  there  is  in  them  no  conftant,  true,  and  fincere  affection  towards  thofe  things 
 which  are  pretended  by  fuch  exercife5  yea,  certain  flattering  over- fights  there  are, 
 wherewith  fundry  ,  and  they  not  of  the  worft  fort,    may  be  eafily  in  thefe  cafes 
 led  awry ,  even  through  abundance  of  love  and  liking  to  that  which  muft  be  im- 
 braced  by  all  means,  but  with  caution,  in  as  much  as  the  very  admiration  of  Saints, 
 Whether  we  celebrate  their  glory,  or  follow  them  in  humility  5  whether  we  laugh 
 or  weep,  mourn  or  rejoyce  with  them,  is,  (as  in  all  things,  the  affe&ion  of  Love) 
 apt  to  deceive  5   and  doth  therefore  need  the  more  to  be  dire&ed  by  a  watchful 
 <•  t  Tim. 4. 8.   guide,   feeing  there  is  manifeftly  both  ways,  even  in  them  whom  we  honor,  that 
 ./  Kccief.  u.    which  we  are  to  obferve  and  fhun.     The  beft  have  not  ftill been  fufficiendymind-r 
 iiai  8  6        *'u's  t'iat  ^°^s  verX  Angels  in  Heaven ,  are  but  Angels  -,  and  that  bodily  exercife, 
 Roni.iV.7'.    confidered c  in  it  felf,  is  no  great  matter.     Finally,  Seeing  that  both  are  Ordinances 
 }am.i.  27       were  deviled  for  the  good  of  Man,  and  yet  not  Man  created  purpofely  for  them  , 
 Evh'e"  \f     as  ford  other  offices  of  Vertue,  whereunto  Gods  immutable  Law  for  ever  tieth  j  it 
 e Fyfe'b.Ecde .  is  but  equity  to  wifh  or  admonifh  that,  where, by  uniform  order,  they  are  not  as 
 h  n.  lib.  5.      vet  received ,  the  example  of  c  Victors  extremity  in  the  one ,   and  of f  $ohns  Dif- 
 f  rt*artii  c.j 4.  ciples  cunofuy  in  the  other,  be  not  followed  5    yea,  where  they  are  appointed  by 
 
 Law, 
 
Scclejiatfical  Tolitj .  2  87 
 
 Law,  that  notwithftanding  we  avoid  Judaifm  :  and, as  in  Feftival  days,  mens  necef-  coi.a.  i* 
 iities  for  matter  of  labour  -,  fo  in  times  of  Farting,  regard  be  had  to  their  imbecili- 
 ties, left  they  fhould  fuffer  harm,  doing  good.     Thus  therefore  we  fee  how  thefe  two 
 Cuf  tomes  are  in  divers  refpects  equal.  But  of  Fafting  the  ufe  and  exercife,  though  lefs  Klt.6. 4. 
 pleafant,  is  by  fo  much  more  requifite  than  the  other,  as  grief  of  neceffity  is  a  more  Eccki'.  7.4, 
 familiar  gueft  then  the  contrary  paflion  of  mind,  albeit  gladnefs  to  all  men  be  na- 
 turally more  welcome.     For  firft,  We  our  felves  do  many  mo  things  amifs  than 
 well,  and  the  fruit  of  our  own  ill  doing  is  remorfe,  becaufe  nature  is  confcioUs  to  it 
 felt  that  it  mould  do  the  contrary.  Again,  fofafmuch  as  the  world  over-aboimdeth 
 with  malice,  and  few  are  delighted,  in  doing  good  unto  other  men-,  there  is  ho  man 
 fo  feldom    croft  as  pleafured  at  the  hands  of  others ;  whereupon  it  cannot  be  cho 
 fen    but  every  mans  Woes  muff  double  in  that  refpect  the  number  and  meafure 
 of  his  delights.     Befides,  concerning  the  very  choice  which  oftentimes  we  are  to 
 make    our  corrupt  inclination  well  confidered  ,   there  is  caufe  why  our   Saviour 
 fhould account  them  the  happieft  that  do   moft  mourn,  and  why  Solomon  might 
 judge  it  better  to  frequent  mourning  then  Feafting-houfes;  not  better  fimply  and 
 in  it  felf  (  for  then  would  Nature  that  way  incline)  but  in   regard  of  us  arid  our 
 common  weaknefs   better.     J>ob  was  not  ignorant  that  his  Childrens    Banquets,  Job  IS* 
 though  tending    to  amity,  needed  Sacrifice.     Neither  doth  any  of  us   all  need  ,"£>  :  ;  <  t 
 to  be  taught  that  in  things  which  delight,  we  eafily  fwerve  from  mediocrity j  J^r\l>- 
 and   are  not  ealily  -led  by  a  right  direct  line.     On  the  other  fide,  the  Sores  and  $*f»°«  :\ ; 
 Difeafes   of  mind   which' inordinate  pleafure  breedeth,  are  by  Dolour  and   tefjl,''^".' 
 cured.     For  which  caufe  as  all  offences  ufe  to  feduce  by  pleafing,  fo  all  punifh-  JW«  ^fo- 
 ments endeavour  by  vexing  to   reform  tranfgreffions.     We  are  of  our  own  ac-  IJ^'JV^'  3 
 cord  apt  enough  to  give  entertainment    to  things    delectable,  but  patiently  to  cap. '13. 
 lack  what  flefh  and  blood  doth  defire,  and  by  Vertue  to  forbear ,  what  by  Na- 
 ture we  covet ;  this  no  man  attaineth  unto,  but  with  labour  and  long  practice. 
 From  hence  it  rifetlv  that,  in  former  Ages ,  Abftinence  and  Fafting  more  then  or- 
 dinary was  always  a  fpecial  branch  of  their  praife,  in  whom  it  could  be  obferved  and 
 ■known,  were  they  fuch  as  continually  gave  themfelves  to  auftere  life,  or  men  that 
 took  often  occafions  in  private  vertuous  refpects  to  lay  Solomons  counfel  afide,  Eat  p,cfcf?*  1h 
 thy  bread  with  joy,   and  to  be  followers  of  Davids  Example,  which  faith,  I  hum- 
 bled my  foul  with  faffing  -,  or  but  they  who  otherwife  worthy  of  no  great  com- 
 mendation, have  made  of  hunger,  forrie  their  Gain,   fome  their  Phyfick,  fome 
 their  Art,  that  by  maftering  fenfual   Appetites  without    conftraint,  they  might 
 grow  able  to  endure  hardnefs  whenfoever  need  fhould  require :  For  the  body  accu- 
 stomed to  emptinefs  pineth  not  away  fo  foon  as  having  ftill  fifed  to  fill  it  felf 
 Many  fingular  Effects  there   are  which   fhould    make  Fafting  even   in  publick 
 Confiderations  the  rather  to  be  accepted.     For  I  prefurhe  we  are  not  altogether 
 without   experience  how  great   their    advantage  is  in  martial   Enterprizes ,  that" 
 lead  Armies  of  men  trained  in  a  School  of  Abftineace.     It  is   therefore   noted 
 at  this  day  in  fome  ,  that  patience  of  hunger  and  thirft  hath  given  them  many 
 Victories-,  in  others,  that  becaufe  if  they  want,  there  is  no   man  able  to  rule 
 them ,  nor  they  in  plenty  to  moderate  themfelves  5    he  which  can  either  bring 
 them   to  hunger  or   overcharge  them,  is  fure  to  make   them    their  own  over- 
 throw.    What   Nation  foever  doth    feel  thefe  dangerous   inconveniences,   may 
 lenow  that  floth  and  fulnefs  in  peaceable  times  at  home  is   the  caufe  thereof, 
 and  the  remedy  a  ftrict  Obfervation  of  that  part  of  Chriftian  Difcipline,  which 
 teacheth  men   in  practice  of  Ghoftly  warfare  againft  themfelves,  thole   things 
 that    afterwards  may  help  them,  juftly  aflaulting  or  ftanding  in  lawful  defence 
 of   themfelves  againft  others.     The  very  purpofe  of  the  Church  of  God ,  both 
 in  the  number  andintheorder  of  her  Fafts,  hath  been  hot  only  to  preferve  there- 
 by throughout  all  Ages,  the  remembrance  of  miferies  heretofore  fuftained ,  and     , 
 ot    the  caufes  in  our  felves   out  of  which  they  have  rifen,  that  men  confider- 
 ing  the  one,  might  fear  the  other  the  more,  but  farther  alfo  to  temper  the  mind, 
 left  contrary   affections  coming  in  place  fhould  make  it  too  profufe  and"  diffolute, 
 in  which  refpect  it  feemeth  that  Fafts  have  been  fet  as  Ufhers  of  Feftival  days.,  for 
 prevention  of  thofe  diforders .,  as  much  as  might  be-  wherein.,  nOtwitkftartdirig,thet 
 
 S  f  World' 
 
288  The  Fifth  "BooJ^of 
 
 rfv«HeaSfur-  ^or^  always  will  deferve ,  d  as  it  hath  done,  blame  y  becsufe  fuch  evils  being  not 
 dumeflnimia  poffible  to  be  rooted  out,  the  moft   we  can  do,  is  in  keeping  them  low  -7  and 
 tanrinte  vd.  (  which  is  chiefly  the  fruit  we  look  for )  to  create  in  the  minds  of  men  a  love 
 re  martyrem  towards  a  frugal  and  fevere  life,  to  undermine  the  Palaces  of  wantonnefs  -,  to  plant 
 quem  ici«     Parfimony  as  Nature,  where  Riotoufnefs  hath  been  ftndiedj  to  harden  whom  plea- 
 Soam'S!  fure  woulcl  melt  '■>  and  t0  kelP  tne  tumours  which  always  Fulnefs  breedeth ,  that 
 Epift.  adEuji.  Children,  as  it  were  in  the  Wool  of  their  Infancy  dyed  with  hardnefs,  may  never  af- 
 terwards change  colour  •  that  the  poor  whofe  perpetual  Fafts  are  of  Necefllty,  may 
 with  better  contentment  endure  the  hunger  which  Vertue  caufeth  others  fo  often  to 
 chufe,  and  by  advice  of  Religion  it  felf  fo  far  to  efteem  above  the  contrary ,  that 
 they  which  for  the  moft  part  do  lead  fenfual  and  eafie  lives ;  they  which,  as  the  Pro- 
 phet David  defcribeth  them ,  are  not  plagued  like  other  men,  may  by  the  publick 
 fpe&ade  of  all  be  ftill  put  in  mind  what  themfelves  are  -,  Finally,  that  every  man 
 may  be  every  mans  daily  guide  and  example ,  as  well  by  fading  to  declare  humili- 
 ty, as  by  praife  to  exprefs  joy  in  the  fight  of  God,  although  it  have  herein  be- 
 fallen the  Church,  as  fometimes  David  5  fo  that' the --fpeech  of  the  one  may  be 
 ,j  6  truly  the  voice  of  the  other,  My  foul  fafled*  and  even  that  was  alfo  turned  to  my 
 
 reproof. 
 The  ceiebra-      73.  In  this  world  there  can  be  no  Society  durable,  otherwife  then  only  by  pro- 
 tion  of  Mam-  pagation.     Albeit  therefore  fingle  Life  be  a  thing  more  Angelical  and  Divine,  yec 
 Txlli.p.m.  fith  the  replenishing  firft  of  Earth  with  blefled  Inhabitants,  and  then  of  Heaven 
 with  Saints  everlaftingly  praifing  God  ,  did  depend  upon  conjunction  of  Man  and 
 Woman ,  he  which  made  all  things  compleat  and  perfect ,  faw  it  could  not  be 
 good  to  leave  men  without  any  Helper,  unto  the  fore-alledged  end:  In  things  which 
 fome  farther  end  doth  caufe  to  be  defired?  choice  feeketh  rather  proportion,  then 
 abfolute  perfection  of  goodnefs.    So  that  Woman  being  created  for  mans  fake  to 
 be  his  Helper ,  in  regard  of  the  end  before  mentioned  5  namely ,  the  having  and 
 bringing  up  of  Children,  whereunto  it  was  not  poflible  they  could  concur,  unlefs 
 there  were  fubalternation  between  them ,  which  fubalternation  is  naturally  ground- 
 ed upon  inequality ,  becaiife  things  equallin  every  refpeft  are  never  willingly  direct- 
 ed one  by  another.    Woman  therefore  was  even  in  her  firft  eftate  framed  by 
 Nature,  not  only_  after  in  time,  but  inferiour  in  excellency  alfo  unto  Man,Miow- 
 beit  in  fo  due  and  fweet  proportion,  as  being  prefented  before  our  eyes,  might 
 be  fooner  perceived  then  denned.     And  even  herein  doth  lie  the  Reafon  why  that 
 kind  of  love  which  is  the  perfe&eft  ground  of  Wedlock  is  feldome  able  to  yield 
 any  reafon  of  it  felf.     Now,  that  which  is  born  of  Man  muft  be  nouri/hed  with 
 far  more  travel ,  as  being  of  greater  price  in  Nature,  and  of  flower  pace  to  per- 
 fection ,  then  the  OfT-fpring  of  any  other  Creature  befides.     Man  and  Woman 
 being  therefore  to  joyn  themfelves  for  fuch  a  purpofe,  they  were  of  necefllty 
 to  be  linked  with  fome  ftraight  and  infoluble  knot.    The   bond  of  Wedlock 
 hath  been  always  more  or  lefs  efteemed  of,  as  a  thing  Religious  and  Sacred.  The 
 aTJ<  Wt  Title  which  the  very  Heathens  themfelves  do  thereunto  oftentimes  give,  *  is,  Holy. 
 3*V«<Di°nyf-  Thofe  Rites  and  Orders  which  were  inftituted  in  the  Solemnization  of  Marriage, 
 rxiddoVcKui.  the  Hebrews  term  by  the  Name  of  Conjugal  *  Sanftification.    Amongft  our  felves, 
 inRituaiiHeb.  becaufe  fundry  things  appertaining  Unto  the  Publick  Order  of  Matrimony,  are  cal- 
 JenupSm  led  in  Qsefti°n  bv  fucn  as  know  not  from  whence  thofe  Cuftoms-did  firft  grow, 
 Bccier.3.  i.    to  (hew  briefly  fome  true  and  fufficient  Reafon  of  them  fhall  not  be  fuperfluous5 
 I*corS'  l6'    though  we  do  not  hereby  intend,  to  yield  fo  far  unto  Enemies  of  all  Church- 
 °r'7'       Orders  faving  their  own,  as  though  every  thing  were  unlawful,  the  true  Caufe  and 
 Reafon  whereof  at  the  firft  might  hardly  perhaps  be  now  rendred.    Wherefore , 
 to  begin  with  the  times  wherein  the  liberty  of  Marriage  is  reftrainedj  There  is,  faith 
 Solomon ,  a  time  for  all  things  5  a  time  to  laugh,  and  a  time  to  mourn.     That  du- 
 ties belonging  unto  Marriage,  and  Offices  appertaining  to  Pennance,  are  things  un- 
 suitable  and  unfit  to  be  matched   together,  the  Prophets  and  Apoftles  them- 
 felves do  witnefs.      Upon  which  ground ,   as  we    might   right    well   think  it 
 marvellous  abfurd  to  fee  in  a  Church  a  Wedding  on  the  day  of  a  publick  Faft, 
 fo  likewife  in  the  felf-fame  confideration,   our   Predeceflbrs  thought  it  not  a- 
 raifs  to  take,  away  the  common  liberty  of  Marriages,  during  the  time  which  was 
 
 appointed 
 
Ecclefiaftical  Tolity.  JgU 
 
 appointed  for  preparation  unro ,  and  for  exercife  of  General  Humiliation' by  Fac- 
 ing and  praying,  weeping  for  fins.     As  for  the  delivering  up  of  the  woman  either 
 by  her  Father,  or  by  fome  other,  we  muff,  note  that  in  ancient  times,  «  all  wo-  "Mulierei  »n< 
 men  which  had  not  Husbands  nor  Fathers  to  govern  them,  had  their  Tutors/  with-'  l^'0  ;"re  t,,: 
 out  whofe  Authority  there  was  no  acl:  which  they  did,  warrantable  :  And  for  this  conrJKr?" 
 caufe,  they  werein  Marriage,  delivered  unto  their  Husbands  by  otheis.     Which  cu~  tU?%1"'" 
 ftome  retained,  hath  ftill  this  ufe,  that  it  putteth  Women  in  mind  of  a  duty,  where-  [Sface"™^ 
 unto  the  very  imbecillity  of  their  nature  and  Sex  doth  bind  them  •,  namely,  to  be  al-  '"  manum 
 ways  direaed3  guided,  and  ordered  by  others,  although  our  Pofitive  Laws  do  not  tie  ?0«^Jrehr' 
 them  now  as  Pupils.     Thecuftome  of  laying  down  Money  feemeth  to  have  been  de-  c'c-  "  °f'£' 
 rivedfrom  the  Saxons,  whofe  manner  was  to  buy  their  Wives.     But,  feeing  there  b  Nulh™  re 
 is  not  any  great  caufe  wherefore  the  memory  of  that  cuftome  mould  remain,  ?t  skil-  K"«mffi 
 leth  not  much,  although  wefuffer  it  to  lie  dead,  even  as  we  fee  it  in  a  manner  already  in  n3s  fine  aui 
 worn  out.     The  Ring  hath  been  always  ufed  as  anefpecial  pledge  of  Faith  and  Fi-  ma"r«  ndi  * 
 delity  :  Nothing  more  fit  to  ferve  as"  a  token  of  our  purpofed  endlefs  continuance  ^Wun".0  '' 
 in  that  which  we  never  ought  to  revoke.      This  is  the  caufe  wherefore  the  Hea-  l{™:  '•  <• 
 thens  themfelves  did  in  fuch  cafes  ufe  the  Ring,  whereumo  Tertu/Iian  alluding,  fait £•  {kidcibyruU 
 That  in  ancient  times,  f  No  Woman.was  permitted  to  near  gold^  faving  only  upon  one  '>  thl.s>  Fr°p- 
 finger,  which  her  Husband  had faflened  unto  himfelf  with  that  Ring  which  was  ufually  ^m  confr'*" 
 given  for  a(furance  of  future  Marriage.     The  caufe  why  the  Chriftians  ufe  it,  as  fome  Cic.  }>ro  j!'ur, 
 of  the  Fathers  think,  is d  either  to  teftifie  mutual  love,  or  rather  to  ferve  for  a  pledge  vid<!  ,c6- Sax- 
 of  conjunftion  in  heart  and   mind  agreed  upon   between  them.     But  what  right  Xnmnili 
 and  cuftome  is  there  fo  harmlefs,  wherein  the  wit  of  man  bending  it  felif  to  de-  norac  P^ter 
 rifion  maynoteafily  find  out  fomewhatto  fcorn  and  jeft  at  i  He  that  (liquid  have  u"c™  f8'1? 
 beheld  the  Jews  when  they  flood  with  e  a  four-cornered  Garment,  fpread  over  the  oppignwaffe"' 
 heads  of  Efpoufed  Couples,  while  their  Eipoufals  werein  making:  He  that  (hould  *x0.  m'm  2n- 
 have  beheld  their  /  praying  over  a  Cup ,  and  their  delivering  the  fame  at  the  Apoi.  Ss!"'" 
 Marriage-feaft,  with  fet  Forms  of  Benediction,  as  the  Order  amongft  them  was,  might  ^fidor^eEc. 
 being  lewdly  affefted,  take  thereat  as  juft  occafion  of  fcornful  cavil,  as  at  the'ufe  of  fe(-omcA-2- 
 the   Ring   in  Wedlock  amongft  Chriftians.     But  of  all  things  the  hibft  harder  /ekm  THcsb. 
 taken,  is  the  uttering  of  thefe  words,  With  my  body  I  thee  worfhip  ;   In  which  'n  d,rt.Hupiia. 
 words  when  once  they  are  underftood ,  there  will  appear  as  little  caufe  as  in  the  {ineXtop? 
 reft, for  any  wife  man  to  be  offended.     Firff,  therefore,  inafmuch  as  unlawful  co-  <iail!m- 
 pulation  doth  pollute  and  e  diflionour  both  parties,  this    Proteftation    that   we  gRom. ,.  ,4; 
 do  worfhip   and  honour   another  with  our   bodies,    may  import  a  denial  of  all  i  cw.  7'$. ' 
 fuch  Lets  and  Impediments  to  our  knowledge,  as  might  caufe  any  ftain,  ble- 
 mifh,  or  difgrace  that  way  -,  which  kind  of  conftrudtion  being  probable,  would 
 eafily    approve  that  fpeech  to  a  peaceable   and  quiet  mind.    Secondly,  in  thdt 
 the  Apoftle  doth  fo  exprefly  affirm ,  that  parties  unmarried  have  not  any  lon- 
 ger entire  power   over  ^  themfelves ,  but    each  hath  intereft  in  others  perfon,  it 
 cannot  be  thought  an  'abfurd  conftru&ion  to  fay ,  that  worfhipping  with  the  bo- 
 dy, is  the  imparting  of  that  intereft  in  the  body  unto  another,  which  none  before  6  L.'pertf.'D* 
 had ,   fave  only   our  felves.    But   if  this  were  the  natural  meaning  ,  the  words  dc  C0RC!jb' 
 •fhould  perhaps  be  as  requifite  to  be  ufed  on  the  one  fide  as  on  the  other;  and 
 therefore  a  third  fenfe  there  is,  which  I  rather  rely  upon.     Apparent  it  is,  that  the 
 ancient  difference  between  a  lawful  Wife  and  a  Concubine  was  only  in  the  different 
 purpofe  of  man  betaking  himfelf  to  the  one  or  the  other.     If  his  purpofe  were 
 only  fellowfhip  ,  there  grew  to  the  Woman  by  this  means  no  worfhip  at  all ,  but 
 the  contrary.     In  profeffing  that  his  intent  was  to  add  by  his  perfon  honour  and 
 worfhip  unto  hers ,  he  took  her  plainly  and  cleerly  to  Wife.     This  is  it  which 
 the  Civil  Law  doth  mean,  when  it  maketh  a  Wife  to  differ  from  a  Concubine  '  L-'re:T1  ,fs»- 
 in  i  dignity  ;  a  Wife  to  be  taken  where  fc Conjugal  honour  and  affection  do  go  be-  [>°  £ fieTJ. 
 fore.     The  worfhip  that  grew  unto  her  being  taken  with  declaration  of  this  intent,  k.  L-  Donatio 
 was,  that  her  children  became  by  this  mean  legitimate  and  free  j  her  felf  was  made  ' 
 a  Mother  over  his  Family  :  Laft  of  all,  flie  received  fuch  advancement  of  ftate,  as 
 things  annexed  unto  his  perfon  might  augment  her  with  •,  yea ,  a  right  of  partici- 
 pation was  thereby  given  her  both  in  him ,  and  even  in  all  things  which  were  his. 
 This  doth  fomewhat  the  more  plainly  appear,  by  adding  alfo  that  other  Claufe,W///& 
 
 S  f  a  .Ml 
 
 res  D.  donati- 
 ombus. 
 
■  ■    ■  
 
 Zpo  The  Fifth  "BooJ^  of 
 
 ,  all  my  worldy  goods  I  thee  endow.  The  former  branch  having  granted  the  princi- 
 '°&%?F'  pal3  the  latter  granteth  that  which  is  annexed  thereunto.  To  end  the  Publick  So- 
 $Ww  w*V  lemnity  of  Marriage  ,  with  receiving  the  Blefled  Sacrament  ,  is  a  Cuftom  fo  Re- 
 9»»(^  ()>  ligious,  and  fo  holy  5  that,  if  the  Church  of  England  be  blameable  in  this  refpeft, 
 jVcu-  i#*«*  it  is  not  for  fuftering  it  to  be  fo  much ,  but  rather  for  not  providing  that  it  may  be 
 i-n&v  ifoqo-  more  put  in  ure.  The  Laws  of  Romulus  concerning  Marriage ,  are  therefore  extol- 
 SWTO°^ii*  led  aDove  tne  reft  amongft  the  Heathens  which  were  before,  in  that  they  efta- 
 yC<nQr'iwi&  blifhed  the  ufe  of  certain  fpecial  Solemnities  ,  whereby  the  mindes  of  men  were 
 ^V  ^T^cl-  drawn  to  make  the  greater  confcience of  Wedlock,  andtoefteem  the  Bond  thereof, 
 rl^LiTV^  a  thing  which  could  not  be  without  impiety  diflblved.  If  there  be  any  thing  in 
 rtVpoupt™  Chriftian  Religion,  ftrong  andeffe&ual  to  like  purpofe,  it  is  the  Sacrament  of  the 
 ^jx©^-  holy  Eucharift  h  in  regardof  the  force  whereof,  Tertullian  breaketh  out  into  thefe 
 vhv.  Vionyf.  words,  concerning  Matrimony  therewith  fealed,  Unde  fufficiam  ad  enarrandam  fali- 
 Hai.  Anuq.  citatemcjus  Matrimonii  quod  Ecclefia  conciliator  con  fir  mat  oblatio  ?  I  know  not  which 
 Tertuh  lib  2.  way  I  fhould  be  able  to  jhew  the  haPfinef  of  that  Wedlock ,  the  knot  whereof  the  Church 
 ■d  uxorem.     ^h  faflen,  and  the  Sacrament  of  the  Church  confirm.     Touching  Marriage  therefore, 
 
 let  thus  much  be  fufficient. 
 churching  of  74.  The  Fruit  of  Marriage,  is  Birth  ;  and  the  Companion  of  Birth,  Travail  5 
 women.  tjie  gr£ef  whereof  being  fo  extream,  and  the  danger  always  fo  great :  Dare  we  open 
 p»g! 1 50.'  U  our  mouths  againft  the  things  that  are  holy,  and  prefume  to  cenfure  it,  as  a  fault 
 in  the  Church  of  Chrift ,  That  Women  after  their  Deliverance,  do  publickly  fhew 
 their  thankful  mindes  unto  God  i  But  behold,  What  reafon  there  is  againft  it  I  For- 
 footh ,  if  there  fhould  be  folemn  and  expref  giving  of  Thanks  in  the  Church  for  every 
 benefit ,  either  equal,  or  greater  then  this,  which  any  fmgular  per/on  in  the  Church  doth 
 receive :  We  fhould  not  onely  have  no  Preaching  of  the  Word,  nor  Miniftring  of  the  Sa- 
 craments ;  but  we  (l)outd  not  have  fo  much  leifure  as  to  do  any  corf  oral  or  bodily  work , 
 but  fhould  be  like  thofe  Mafilian  Hereticks  which  do  nothing  elfe  but  pray.  Surely , 
 better  a  great  deal  to  be  like  unto  thofe  Hereticks  which  do  nothing  elfe  but  pray, 
 then  thofe  which  do  nothing  elfe  but  quarrel.  Their  heads  it  might  happily  trou- 
 ble fomewhat  more  then  as  yet  they  are  aware  of,  to  finde  out  fo  many  benefits 
 greater  then  this,  or  equivalent  thereunto  5  for  which ,  if  fo  be  our  Laws  did  re- 
 quire folemn  andexprefs  Thankfgivings  in  the  Church,  the  fame  were  like  toprover 
 a  thing  fo  greatly  cumberfome  as  is  pretended.  But  if  there  be  fuch  ftore  of  Mer- 
 cies ,  even  ineftimable ,  poured  every  day  upon  thoufands  (  as  indeed  the  Earth  is 
 full  of  the  Bleflings  of  the  Lord ,  which  are  day  by  day  renewed  without  number, 
 and  above  meafure )  fhall  it  not  be  lawful  to  caufe  folemn  Thanks  to  be  given  unto 
 God  for  any  benefit,  then 'which  greater,  or  whereunto  equal  are  received,  no  Law 
 binding  men  in  regard  thereof  to  perform  the  like  duty?  Suppofe  that  fome  Bond 
 there  be ,  that  tieth  us  at  certain  times  to  mention  publickly  the  names  of  fundry 
 our  Benefa&ors.  Some  of  them,  it  may  be,  are  fuch,  That  a  day  would  fcarcely 
 ferve  to  reckon  up  together  with  them  the  Catalogue  offo  many  men  befides, 
 as  we  are  either  more ,  or  equally  beholden  unto.  Becaufe  no  Law  requireth  this 
 impoffible  labor  at  our  hands,  fhall  we  therefore  condemn  that  Law,  whereby  the 
 other  being  poffible ,  and  alio  dutiful  ,  is  enjoyned  us  t  So  much  we  ow  to  the 
 Lord  of  Heaven ,  that  we  can  never  fufficiently  praife  him ,  nor  give  him  thanks 
 for  half  thofe  benefits  ,  for  which  this  Sacrifice  were  moft  due.  Howbeit ,  God 
 forbid,  we  fhould  ceafe  performing  this  duty ,  when  publick  Order  doth  draw  us 
 unto  it ,  when  it  may  be  fo  eafily  done ,  when  it  hath  been  fo  long  executed  by> 
 devout  and  vertuous  people.  God  forbid,  that  being  fo  many  ways  provoked  in 
 this  cafe  unto  fo  good  a  duty ,  we  fhould  omit  it ,  onely  becaufe  there  are  other 
 cafes  of  like  nature ,  wherein  we  cannot  fo  conveniently ,  or  at  leafl  wife  do  not  per- 
 form the  fame  moft  vertuous  Office  of  Piety.  Wnerein  we  truft,  that  as  the 
 action  it  felf  pleafeth  God ,  fo  the  order  and  manner  thereof,  is  not  fuch  as  may 
 juftly  offend  any.  It  is  but  an  over-flowing  of  Gall ,  which  caufeth  the  Womans 
 abfence  from  the  Church,  during  the  time  of  her  lying  in,  to  be  traduced  and  in- 
 terpreted, as  though  fhe  were  folong  judged  unholy,  and  were  thereby  fhut  out, 
 or  fequeftred  from  the  Houfe  of  God ,  according  to  the  ancient  Levitical  Law. 
 Whereas  the  very  Canon  Law  it  felf  doth  not  fo  hold ,  but  dire&ly  profefTeth 
 •  the 
 
EccleJtaUical  ^Polity,  291 
 
 the  contrary8  5  She  is  not  barred  from  thence  in  fuch  fort  as  they  interpret  it,  nor  a  Dia.j.  cap. 
 in  refpeft  of  any  unholinefs  forbidden  entrance  into  the  Church,  although  her  ab  Hxc  **■  [n 
 ftaining  from  publick  Affembles,  and  her  abode  in  reparation  for  the  time  be  moil  S^uSh- 
 convenient  b.  To  feoff  at  the  manner  of  attire ,  then  which,  there  could  be  no-  erfitnatuium 
 thing  devifed  for  fuch  a  time ,  more  grave  and  decent,  to  make  it  a  token  of  fome  f^[n-m°8  ° 
 folly  committed.^  for  which,  they  are  loth  to  fhew  their  faces,  argueth,  that  great  dkbis'Tctm. 
 Divines  are  fometime  more  merry  then  wife.  As  for  the  Women  themfelves ,  P1' cc(Tarec 
 God  accepting  the  fervice  which  they  faithfully  offer  unto  him,  it  is  no  great  dif-  SeSuSa? 
 grace,  though  they  fuffer  pleafant  witted  men,  a  little  to  intermingle  with  zeal,  fcorn.  p°ft  panum  , 
 The  name  oi  oblations ,  applied  not  onely  here  to  thofe  fmall  and  petit  payments  g"^^ '"" 
 which  yet  are  a  part  of  the  Minifters  right,  but  alfo  generally  given  unto  all  fuch  al-  prohiberur. 
 lowances  as  ferve  for  their  needful  maintenance ,  is  both  ancient  and  convenient.  b  Leo-  ^onft' 
 For  as  the  life  of  the  Clergy  is  fpent  in  the  Service  of  God,  fo  it  is  fufhined  with  Mto*non?!!m 
 his  Revenue.  Nothing  therefore  more  proper  then  to  give  the  name  of  oblations  propter  muii- 
 to  fuch  payments ,    in  token  that  we  offer  unto  him  whatfoever  his  Minifters  nJ'JXi™, 
 
 receive.  quam  o!>  alias 
 
 i-I  caufas  in  in- 
 terna legisrationereconditas,  &  veteri  prohibitum  efle  lege  ,  &  gratia;  tempus  traditions  loco  fufcepifli  put0.  Exiftimo  fi- 
 quidem  facram  legem  id  praefcripfiflr,  quo  protervam  eorum  qui  intemperanrer  vive'rent  concupifccntiamcaftigaret,  quem. 
 admodum  &  alia  multa  per  alia  pra:cepta  ordinantur  &  prsfcribuntur,  quo  indomirus  quorundim  in  muiieres  ftimulus 
 retundatur.  Qain  &  hxc  providentise  quae  legem  conftiruit  v<  Juntas  eft,  ut  parrus  a  depravations  liberi  finr.  Quia  enim 
 quicquid  natura  fupervacancum  eft,  idem  corruptivum  <ft  &  inutile,  quod  hie  fanjEuh  fuperfluus  fir,  qua;  illi  obnoxia  cftem 
 in  immunditie  adidtemporis  vivere  ilia  Lex  juber,  quo  ipfo  etiam  nomin'u  fonolafcm  c6ncupifcentia  ad  temperantim  re- 
 digatur,  ne  ex  inutili  &  corrupra  materia  ipfum  animans  coagmentetur. 
 
 75.  But  to  leave  this,  there  is  a  duty  which  the  Church  doth  ow  to  the  faithful  of'thVRicM 
 departed,  wherein  for  as  much  as  the  Church  of  England  is  faid  to  do  thofe  f fifties  of  Bn™L 
 which  are,  though  not  unlawful,  yet  inconvenient  5  becaufeit  appointeth  a  prescript  pag.'^'.3' 
 Form  of  Service  at  Burials,  fuffereth  mourning  Apparel  to  be  worn,  /and  permitteth 
 Funeral  Sermons  •.  a  word  or  two  concerning  this  point  will  be  neceflary ,  although 
 it  be  needlefs  to  dwell  long  upon  it.    The  end  of  Funeral  duties  is,  firft,  to  (hew 
 that  love  towards  the  party  deceafed,  which  Nature  requireth  5  then  to  do  him  that 
 honor  which  is  fit  both  generally  for  man,   and  particularly  for  the  quality  of  his 
 perfon  :  Laft  of  all,  to  teftifie  the  care  which  the  Church  hath  to  comfort  theliving', 
 and  the  hope  which  we  all  have  concerning  theRefurre&ion  of  the  dead.     For  figni- 
 fication  of  love  towards  them  that  are  departed  ,   Mourning  is  not  denied  to  be  a 
 thing  convenient-  as  in  truth,  the  Scripture  every  where  doth  approve  lamentation 
 made  unto  this  end.    The  Jews  by  our  Saviours  tears  therefore,  gathered  in  this  cafe', 
 that  his  love  towards  Lazarus  was  great.     And  that  as  Mourning  atfuch  times  is  fit,  Johnn.35. 
 fb  likewife,  that  there  may  be  akindeof  Attire  fuitable  toaforrowful  affection,  and 
 convenient  for  Mourners  to  wear  5    how  plainly  doth  Davids  example  fhew,   who  sSam.  15. 30. 
 being  in  heavinefs,  went  up  to  the  Mount  with  his  head  covered ,  and  all  the  people 
 that  were  with  him  in  like  fort?  White  Garments  being  fittoufeat  Marriage  Feafts, 
 and  fuch  other  times  of  joy  5   whereunto  Solomon  alluding,  when  he  requireth  con- 
 tinual chearfulnefs  of  minde,  fpeaketh  in  this  fort,  Let  thy  Garments  he  always  white:  Ecdef.o.g. 
 What  doth  hinder  the  contrary  from  being  now  as  convenient  in  grief,  as  this  here- 
 tofore in  gladnefs  hath  been  t  if  there  he  noforrow,  they  fay,  it  is  hypocritical  to  pi- 
 tend  it  5   and  if  there  he  y  to provoke  it  by wearing  fuch  attire,  is  dangerous.     Nay,  if 
 there  be,  to  fhew  it  is  natural  •,   and  if  there  be  not ,  yet  the  figns  are  meet  to  fhew 
 what  fhould  be,  efpecially,  fith  it  doth  not  come  oftentimes  to  pafs ,  that  men  are 
 fain  to  have  their  Mourning  Gowns  pulled  off  their  backs ,   for  fear  of  killing  th'erri- 
 felves  with  forrow  that  way  nouriihed.     The  honor  generally  due  unto  all  men, 
 maketh  a  decent  interring  of  them  to  be  convenient,  even  for  very  humanities  fake. 
 And  therefore,  fo  much  as  is  mentioned  in  the  Burial  of  the  Widows  Son,  the  carry-  Luke?  '*• 
 ing  of  him  forth  upon  a  Bier ,   and  the  accompanying  of  him  to  the  Earth ,  hath 
 beenufed  even  amongft  Infidels  s  all  men  accounting  it  a  very  extream  deflitution, 
 not  to  have  at  the  leaft  this  honor  done  them.    Some  mans  efhte  may  require  a 
 great  deal  more,   according  as  the  fafhion  of  the  Country  where  he  dieth,  doth 
 afford.     And  unto  this  appertained  the  ancient  ufe  of  the  Jews,    to  embalm  the  Pfa,-79?. 
 Corps  with  fweet  Odors,  and  to  adorn  the  Sepulchres  of  certain.    In  regard  of  the  £ihll% 
 
 quality 
 
z9z  The  Fifth  <Boo{of 
 
 quality  of  men,  it  hath  been  judged  fit .  to  commend  them  unto  the  World  at  their 
 2  Sum.  ip.    death ,    amongft  the  Heathen  in  Funeral  Orations ,    amongft  the  Jews  in  Sacred 
 Poems-,    and  why  not  in  Funeral  Sermonsjiifo  amongft  Chriftians?  Us  it  fufficeth, 
 that  the  known  benefit  hereof  doth  countervail  Millions  of  fuch  inconveniences  as 
 are  therein  furmifed  ,.  although  they  we're  not  furmifed  onely,   but  found  therein. 
 The  life  and  the  death  of  Saints  is  precious  in  Gods  fight.     Let  it  not  fecm  odious  in 
 our  eyes,  if  both  the  one  and  the  other  be  fpoken  of,   then  especially,  when  the 
 prefent  occafion  doth  make  mens  mindes  the  more  capable  of  iuch  fpeech.    The 
 care,  no  doubt,  of  the  living,-  both  to  live  and  to  die  wellmuft  needs  be  fomewhat 
 increafed  ,  when  they  know  that  their  departure  ihall  not  be  folded  up  in  fiknce, 
 but  the  ears  ot  many  be  made  acquainted  with  it.     Moreover  ,   when  they  hear 
 how  mercifully  God  hath  dealt  with  their  Brethren  in  their  la  ft  need,    befides.  the 
 praife  which  they  give  to  God ,    and  the.  joy  which  they  have  or  fhould  have  by 
 reafon  of  their  Fellowfhip  and  Communion  with  Saints -;    Is  not  their  hope  alfo 
 much  confirmed  againft  the  dry  of  their  own  dilTolution  i     Again;    the  found  of 
 thefe  things  doth  not  fo  pafs  the  ears  of  them  that  are  moft  loofe  and  dilTolute  in 
 life ,  but  it  caufeth  them  one  time  or  other  to-wifh,    o  that  I  might  die  the  death 
 of  the  righteous ,    and  that  my  end  might  he  like  this  I     Thus  much  peculiar  good 
 there  doth  grow  at  thofe  times  by  fpeech  concerning  the  dead,  befides  the  benefit 
 of  publick  inftru&ion  common  unto  Funeral  with  other  Sermons.     For  the  com- 
 fort of  them  whofe  mindes  are  through  natural  affection  penfive  in  fuch  cafes,  no  man 
 can  juftly  miflike  the  cuftom  which  the  Jews  had  to  end  their  Burials  with  Funeral 
 Banquets,  in  reference  whereunto  the  Prophet  Jeremy  fpake,  concerning  the  people 
 jere.itf.7.     whom  God  had  appointed  unto  a  grievous  manner  of  deftruftion,  faying,  That  men 
 fhould  not  give  them  the  Ct/J>  of  Conf elation  to  drink  for  their  Father ,   or  for  their 
 Mother y  becaufe  it  fhould  not  be  now  with  them,  as  in  peaceable  times  with  others, 
 who  bringing  their  Anceftors  unto  the  Grave  with  weeping  eyes ,  have  notwith- 
 Prov.31.rf.    .{landing  means  wherewith  to  be  re-comforted.    Give  Wine,  faith  Solomon,  unto 
 ToCbh2°n'I9r2'  them  that  have  grief  of  heart.     Surely ,  he  that  miniftreth  unto  them  comfortable 
 fpeech^  doth  much  more  then  give  them  Wine.     But  the  greateft  thing  of  all  other 
 about  this  duty  of  Chriftian.  Burial,  is,  an  outward  teftification  of  the  hope  which 
 we  have  touching  the  Refurre&ion  of  the'Dead.     For  which  purpofe,  let  any  man 
 of  reafonable  judgment  examine,    whether  it  be  more  convenient  for  a  company  of 
 men,,  as  it  were,  in  a  dumb  lhow,  to  bring  a  Corle  to  the  place  of  Burial ,  there 
 to  leave  it  covered  with  Earth ,  and  fo  end,   or  elleto  have  the  Exequies  devoutly- 
 performed  with  folemn  recital  of  fuch  L'eclures,  Pfalms,  and  Prayers,  -as  arepur- 
 pofely  framed  for  the  ftirring  up  of  mens  mindes  unto  a  careful  confideration  of 
 their  eftate,  both  here  and  hereafter.     Whereas  therefore  it  is  objected,  that  nei- 
 ther the  people  of  God  under  the  Law,  nor  the  Church  in  the  Apollles  times,  did 
 ufe  any  form  of  Service  in  Burial  of  their  dead  -,  and  therefore,  that  this  order  is  taken 
 up  without  any  good  example  or  precedent  followed  therein  :    Fit  ft,  while  the 
 World  doth  ftand,  they  fhall  never  be  able  to.prove,  that  all  things  which  either  the 
 one  or  the  other  did  ufe  at  Burials,  are  fet  down  in  holy  Scriptuie,  which  doth  not 
 any  where  of  purpofe  deliver  the  whole  manner  and  form  thereof  ,    but  toucheth 
 onely  fometime  one  thing,  and  fometime  another1  which  was  in  ufe,  as  fpecial  occa- 
 fions  require  any  of  them  to  be  either  mentioned  or  infinuated.    Again,  'if  it  might 
 be  proved,  that  no  fuch  thing  was  ufual  amongft  them,  hath  Chrift  fo  deprived  his 
 Church"  of  Judgment,    that  what  Rites  and  Orders  foever  the  latter  Ages  thereof, 
 .havedevifed,  the  famemuft  needs  be  inconvenient  <    Furthermore,  that  the  Jews 
 before  our  Saviours  coming  had  any  fuch  form  of  fervice ,   although  in  Scripture 
 it  be  not  affirmed-,  yet  neither  is  it  there  denied  (for,  the  forbidding  of  Priefts 
 to  be  prefent  at  Burials,   letteth  not  but  that  others  might  difcharge  that  duty, 
 feeing  all  were  not  Priefts  which  had  rooms  of  Publick  Fun&ion  in  their  Syna- 
 gogues )  and  if  any  man,  be  of  opinion,   that  they  had  no  fuch  form  of  Service  ; 
 thus  much  there  is  to  make  the  contrary  more  probable.     The  Jews  at  this  day 
 have,  asappeareth  in  their  form  of  Funeral  Prayers,  and  in  certain  of  their  Funeral 
 Sermons  publifhed  -y   neither  are  they  fo  affected  towards  Chriftians,  as  to  borrow 
 that  order  from  us  5  befides  that  ,  the  foim  thereof  is  fuch  as  hath  in  it  fundry 
 
 things, 
 
Ecclefiaflical  Tolity.  2p^ 
 
 things,  which  the  very  words  of  the  Scripture  it  felf  doth  feem  to  allude  unto ,  as 
 namely ,  after  departure  frorr!  the  Sepulchre  unto  the  Houfe  whence  the  dead  was 
 brought,  it  fheweth  the  manner  of  their  Burial- feaft ,  and  a  cohfolatory  form  of 
 Prayer,  appointed  for  the  Matter  of  the  Synagogue  thereat  to  utter-,  albeit  I  may 
 not  deny,  but  it  hath  alfo  tome  things  which  are  not  perhaps  fo  antient  as  the  Law 
 and  the  Prophets.  But  whatfoever  the  Jewes  cuftom  was  before  the  dayes  of  our 
 Saviour  Chrift,  hath  it  once  at  any  time  been  heard  of,  that either  Church  or  Chri- 
 ftian man  of  found  belief  did  ever  judge  this  a  thing  unmeet,  undecent,  unfit  for 
 Chriftianity ,  till  thefe  miferable  daies ,  wherein ,  under  the  colour  of  removing 
 fuperftitious  abufes ,  the  mod  effectual  means ,  both  to  teftifie  and  to  Strengthen 
 true  Religion,  are  plucked  at ,  arid  in  fome  places  even  pulled  up  by  the  very  roots  ? 
 Take  away  this  which  was  ordained  to  mew  at  Burials  the  peculiar  hope  of  the 
 Church  of  God  concerning  the  dead  >  and  in  the  manner  of  thofe  dumb  Fune- 
 rals ,  what  one  one  thing  is  there  whereby  the  World  may  perceive  we  are  Chri- 
 
 ftian  men 
 
 76.  I  come  now  unto  that  Function  which  undertaketh  the  publick  Miniftry  of  °ftshhact  "*.'"' 
 holy  things,  according  to  theXaws  of  Chriftian  Religion.    And  becaufe  the  nature  ftery,whi"h 
 of  things  confifting ,  as  this  doth ,  in  action ,  is  known  by  the  object  whereabout  fcrV.cth  for 
 they  are  converfant,  and  by  the  end  or  fcope  whereunto  they  are  referred,  wemuft  SdSne'Su? 
 know  that  the  object  of  this  Function  is  both  God  and  Men  5  God,  in  that  he  is  ties  in  the  j 
 publickly  worfhipped  of  his  Church-,  and  Men,  in  that  they  are  capable  of  happi-  Sf^Jj' 
 neffe,  by  means  which  Chriftian  Discipline  appointeth.    So  thatthefummeofour  happincfc,noi 
 whole  labour  in  this  kinde ,  is  to  honour  God ,  and  to  fave  men.     For  whether  we  fe-  «crnai  oneiy, 
 verally  take,  and  confider  men  one  by  one,  orelfe  gather  them  into  one  Society  and  porJ'dwh1" 
 Body ,  as  it  hath  been  before  declared  ,  that  every  man's  Religion  is  in  him  the  depend  upon 
 Well-fpring  of  all  other  found  and  fincere  vertues ,  from  whence  both  here  in  fome  ir* 
 fort,  and  hereafter  more  abundantly ,  their  full  joy  and  felicity  arifeth 5  becaufe 
 while  they  live,  they  are  blefled  of  God ,  and  when  they  dye,  their  works  follow 
 them  :  So  at  this  prefeilt  we  muft  again  call  to  minde  how  the  very  worldly  peace  and 
 profperity,  the  fecular  happinefle ,  the  temporal  and  natural  good  eftate  both  of  all 
 Men,  and  of  all  Dominions,  hangeth  chiefly  upon  Religion,  and  doth  evermore 
 give  plain  teftimony ,  that  as  well  in  this  as  in  other  considerations  the  Prieft  is  a 
 pillar  of  that  Common-wealth ,  wherein  he  faithfully  ferveth  God,     For  if  thefe 
 Affertioris  be  true,  firft,  that  nothing  can  be  enjoyed  in  this  prefent  world againfl: 
 his  will  which  hath  made  all  things  :  fecondly,  that  albeit  God  doth  fometime  per- 
 mit the  impious  to  have,  yet  impiety  permitteth  them  not  to  enjoy  ,  no  not  tempo- 
 ral bleffings  on  earth  :  thirdly ,  that  God  hath  appointed  thofe  bleffings  to  attend 
 as  Hand-maids  upon  Religion :  and  fourthly ,  that  without  the  work  of  the  Mini- 
 stry, Religion  by  no  means  can  poflibly  continue,  theufe  arid  benefit  of  that  facred 
 Function,  even  towards  all  mens  worldly  happinefs ,  muft  needs  be  granted.     Now 
 the  a  firft  being  a  Theoreme  both,  underftood  andconfeftbyall,  to  labour  in  proof  *sj  creatur* 
 thereof  were  fuperfluous.    The  fecond  perhaps  may  be  called  in  queftion  ,  except  Sfpenftt?o  * 
 it  be  perfectly  underftood.     By  good  things  temporal  therefore  we  mean  length  of  Deifumiu: 
 daies,  health  of  body,  ftore  of  friends  and  well-  willers,  quietnefs,  profperousfuccefs  ^,is.e"'™. 
 of  thofe  things  we  take  in  hand. 5  riches  with  fit  opportunities  to  ufe  them  during  ^'raffle qui" 
 life,  reputation  following  us  both  alive  and  dead ,   children >  or  fuch  as  inftead  of  fecic?  Quis 
 children,  we  wifli  to  leave  Succeflbrs  and  Partakers  of  our  happineffe.    Thefe  things  du^J'1"'' 
 are  naturally  every  man's  defire,  becaufe  they  are  good.     And  on  whom  God  beftow-  <juam  ii  qui  & 
 eth  the  fame,  them  we  confefle  he  gracioufly  bleffeth;    Of  earthly  bleffings  the  J2;*di,5?irf 
 meaneft  is  wealth,  reputation  the  chiefeft.    For  which  caufe  weefleem  the  gain  of  £[0&' 
 honour  an  ample  recompence  for  the  loffe  of  all  other  worldly  benefits.    But  for  as  fortius  ordi- 
 much  as  in  all  this  thereis  no  certain  perpetuity  of  goodneffe,  nature  hath  taught  to '"SK*Sn™ 
 affect  thefe  things,  not  for  their  own  fake,  but  with  reference  and  relation  to  quam  quia 
 fomewhat  independently  good,  as  is  the  exercife  of  vertue  and  fpeculation  of  truth.  Sil&pr!^ 
 None,  whofedefires  are  rightly  ordered,  would  wifh  to  live,  to  breathe,  and  move,  v!fa  perfcdt  1 
 
 Quapropttr 
 omnem  potefUtem  a  Dcoefle  omnenvjue  ordinationem ,  &  q'i  non  legerunt  fentiunt,  8r  qui  legerunt  cognofcunt.    Paul 
 Orof.    Hift.  adverf.  Pagan,  lib,  2,  oVtoi  •&    xtf.-^-7'  '^*    )«'x7h;^  Prim  7a  ffi  ^Jv  /''  iytvitt  ShiuhxiM^*-    Eorip, 
 
 without 
 
294  ^he  Fifth  "B^K  of 
 
 without  performance   of  thofe    actions  which    are  befeeming    nun's   excellency. 
 Wherefore  having  not  how  to  employ  it,"  wewaxwuuy  even  of  life  it .fur.     Health 
 is  precious  ,  becaufe  fkknefs  doth  breed  that  pain  which  difableth  action.     Again 
 why  do  men  delight  fo  much  in  the  multitude  of  friends,  but  for  that  the  actions 
 of  life ,  being  many  ,  do  need  many  helping  hands  to  further  them  <  Between  trouble- 
 fome  and  quiet  dayes  we  fhould  make  no  diffeience,  if  the  one  did  not  hinder  and 
 interrupt ,  the  other  uphold  our  liberty  of  action.     Furthermore ,  if  thofe  things  u  g 
 do,  fucceed,  it  rejoyceth  us  not  fo  much  for  the  benefit  we  thereby  reap,  as  in  that 
 'ptiutS*  $    it  probably  argueth  our  actions  to  have  been  ordeily  and  welhguided.     As  for  riches 
 Lt^ifea-    t0  m'm  which  hath  and  doth  nothing  with  them,  they  aVe  a  contumely*    Honour  is 
 <&«.  */.*£<;.'     commonly  prefumed  a  fign  of  more  than  ordinary  vertue  and  merit,  by  means 
 Eurip.Hcwd.  |vfiereof  when  ambitious  mindes  thirft  after  it ,  their  endeavours  are  teftimonies  how 
 much  it  is  in  the  eye  of  nature  to  polTefTe  that  Body ,  the  very  flradow  whereof  is 
 jfet  at  fo  high  a  rate.     Finally,  fuch  i^  the  pleafure  and  comfort  which  we  take  in  do- 
 ing ,  that  when  life  forfaketh  us,  ftill  our  defires  to  continue  action,  arid  to  work 
 though  not  by  our  felves,  yet  by  them  whom  we  leave  behinde  us,   Caufeth  us  pro- 
 vidently to  refign  into  other  mens  hands,  the  helps  we  have  gathered  for  that  pur- 
 pofe,  deviling  alfo  the  beft  we  can  to  make  them  perpetual.     It  appeareth  there-' 
 lore,  how  all  the  parts  of  temporal  felicity  are  only  good  in  relation  to  that  which 
 Hieth  them  as  inftruments ,  and  that  they  are  no  fuch  good  as  wherein  a  right  defire 
 doth  ever  ftay  or  reft  it  felf.     Now  temporal  bleffings  are  enjoyed  of  thofe  which 
 have  them,  know  them  ,  eft  e  em  them  according  to  that  they  arc  in  their  own  nature. 
 Wherefore  of  the  wicked  whom  God  doth  hate,  his  ufual  and  ordinary  fpeeches  a:  e, 
 I'fai.  si  23.    That  blood-thirfty  and  deceitful  men  fhall  not  live  out  half  their  dayes  5  that  God 
 (hall  caule  a  peftilence  to  cleave  unto  the  wicked  ,  and  fliall  (hike  them  with 
 Deuta8.  22.   confirming  grief,  with  Feavers ,  burning  difeafes ,  and  fores  which  are  paft  cure;  that 
 when  the  impious  are  fallen ,  all  men  fhould  tread  them  down ,  and  none  fhew  counte- 
 nance of  love  towards  them ,  as  much  as  by  pitying  them  in  their  mifery  ;  that 
 the  finnes  of  the  ungodly  fhall  bereave  them  of  peace  ^  that  all  counfels.,  complots, 
 ■    and  practices  againft   God  fhall  come  to  nothing  •,  that  the  lot  and  inheritance  of 
 Prov.no,       the  unjuft  is  beggery*  that  the  name  of  unrighteous  Perfonsihall  putrifie ,  and  the 
 pofterity  of  Robbers  ftarve.    If  any  think  that  Iniquity  and  Peace ,  Sinne  and  Profpe- 
 rity  can  dwell  together,  they  erre,    becaufe  they  diftinguifli  not  aright  between 
 the  matter,  and  that  which  giveth  ittheformofhappinefle,  between  pofTeffion  and 
 fruition,  between  the  having  and  the  enjoying  ofgood  things.     The  impious  cannot 
 enjoy  that  they  have, partly  becaufe  they  receive  it  not  as  at  God's  hands,  which 
 onely  consideration  maketh  temporal  bleffings  comfortable  •,  and  partly  becaufe 
 through  errour,  placing.it  above  things  of  farr  more  price  and  worth ,  they  turn  that 
 to  Poyfon  which  might  be  Food ,  they  make  their  profperitie  their  own  fnare  •  in  the 
 neft  of  their  higheft  growth  they  lay  foolifhly  thofe  Egges,  out  of  which  their  wo- 
 ful  over-throw  is  afterwards  hatcht.     Hereby  it  commeth  to  paffe ,  that  wife  and  ju- 
 dicious men  obferving  the  vain  behaviour  of  fuch  as  are  rifen  to  unwonted  great- 
 neffe,  have  thereby  been  able  to  prognosticate  their  ruine.     So  that  in  very  truth 
 no  impious  or  wicked  man  doth  profper  on  earth,  but  either  fooiier  or  later  the 
 world  may  perceive  eafily  ,  how  at  fuch  time  as  others  thought  them  moft'fortu- 
 Frov.16.18.    nate,  they  had  but  only  the  good  eftate  which  fat  Oxen  have  above  lean  5  whenthey 
 Ame  ruirum  appearecj  t0  grmV  ?  their  climbing  was  towards  ruine.     The  grofsand  beftial  conceit 
 *;4«o^    of  them  which  want  underftanding ,  is  onely,  that  the  fulleft  bellies  are  happieft. 
 •raw-  Therefore  the  greateft  felicitie  they  wifh  to  the  Common- wealth  wherein  they  live, 
 $i£    &  that  it  may  but  abound  and  ftand ,  that  they  which  are  rior,ous  may  have  to  pour 
 
 nut  I  &  -m  vsf- 
 
 una 
 
 Pffrim^n  out  without  flint-,  that  the  poor  may  fleep,  and  the  rich  feed  them  5  that  not 
 He^odor lib  7".  "nP^a^nc  may  be  commanded ,  nothing  forbidden  men  which  themfelves  have 
 "a  luft  to  follow-,  that  Kings  may  provide  for  the  eafe  of  their  Subjects,  and  not  be 
 too  curious  about  their  manners -,  that  wantonnelTe,  excelTe,  and  lewdriefs  of  life 
 may  be  left  free  ^  and  that  no  fault  may  be  capital ,  befides  diflike  of  things  fettled 
 In  fo  good  terms.  But  be  it  farr  from  the  Juft  to  dwell  either  in  or  near  to  the  Tents 
 of  thefe  fo  miferable  felicities.  Now  whereas  we  thirdly  affirm ,.  that  Religion  and 
 the  Fear  of  God ,  as  wellijnduceth  fecular  profperitie  as  everlaftingblilTe  in  the  world 
 
 to. 
 
SccleJiaHical  polity,  %^} 
 
 to  come,  this  alfo  is  true.     For  otherwife  godlinefs  could  not  be  (kid  to  have  the 
 promifes  of  both  lives ;  to  be  that  ample  Revenue ,  wherein  there  is  always  fuffici- 
 encyj  and  to  carry  with  it  a  general  difcharge of  want,  even  fo  general,  that  David 
 himfelf  mould  proteft ,  he  never  faw  the  Juft  forfaken.     Howbeit  to  this  we  rauft 
 adde  certain  fpecial  limitations?  as  firft,  that  we  do  not  forget  how  crazed  and.  dif- 
 eafed  mindes  (whereof  our  heavenly  Phyfiician  muft  judge)  receive  oftentimes  moft 
 benefit  by  being  deprived  of  thofe  things  which  are  to  others  beneficially  given , 
 as  appeareth  in  that  which  the  Wife- man  hath  noted  concerning  them  whofe  lives 
 God  mercifully  doth  abridge,  left  wickednefs  mould  alter  their  underftanding ; 
 again,  that  the  meafufe  of  our  outward  profperity  be  taken  by  proportion  with  that 
 which  every  man's  eftate  in  this  prefent  life  requireth.    External  abilities  are  inftru- 
 ments  of  action.     It  contenteth  wife  Artificers  to.  have  their  Inftruments  proporti- 
 onable to  their  Work  ,  rather  fit  for  ufe,  than  huge  and  goodly  topleafetheeye: 
 Seeing  then  the  actions  of  a  Servant  do  not  need  that  which  may  be-neceffaryfpr 
 men  of  Calling  and  Place  in  the  World ,  neither  men  of  mferiour  condition  many 
 things  which  greater  Perfonages  can  hardly  want ,  finely  they  are  bleffed  in  world- 
 ly refpects ,  that  have  wherewith  to  perform  a  fufficiently  what  their  ftation  and  a,  ,RZt  vy\ 
 place  asketh ,  though  they  have  no  more.     For  by  reafon  of  man's  imbecility  X  ^:  Jd^t 
 and  pronenefs  to  elation  of  minde,  b  too  high  a  flow  of  profperity  is  dangerous,  too  low  ""■  E.uriP- 
 an  ebbe  again  as  dangerous ;  for  that  the  vertue  of  patience  is  rare ,  and  the  hand  of  £""*«„,*. 
 neceflity  ftronger,  than  ordinary  vertue  is  able  to  withftand  •,  Solomon's  difereet  and  mo-  far  o  ^sui's 
 derate  defire  we  all  know  :  Give  me,  O  Lord,  neither  riches  nor  penury.    Men  over- high  im<  "^ 5" 
 exalted  either  in  honor,  or  in  power,  or  in  nobility,  or  in  wealth-,  they  likewife  that  are  as  W  J^jX' 
 much  on  the  contrary  hand  funk  either  with  beggery ,  or  through  dejection,  or  by  bafe-  *)  ?4«  £ 
 hefsj  do  not  eafily  give  ear  to  reafon;  but  the  one  exceeding  apt  unto  outrages,  and  the  GrSSun. 
 other  unto  petty  mifchiefs,     For  greatnefs  delighteth  to  fhew  it  felf  by  effects  of  power,  Apoi.  3. 
 and  bafenefs  to  help  it  felf  with  fhifts  of  malice.  For  which  caufe,  a  moderate,  indifferent  Jahcjy  "V* 
 temper,  between  fulnefs  of  bread,  and  emptinefs  hath  been  evermore  thought  and  found  mo/dejea, 
 (  all  circumftances  duly  confidered )  the  fafeft  and  happieft  for  all  Eftates,  even  for  Kings  h"t  they  ar=  j 
 and  Princes  themfelves.     Again ,  we  arenot  to  look ,,  that  thefe  things  fhould  always  [h-girWown 
 concur,no  not  in  them  which  are  accounted  happy,neither  that  the  courfe  of  men's  lives,  f»f«y,  which 
 or  of  publick  affairs  mould  continually  be  drawn  out  as  an  even  thred  ( for  that  the  na-  ^"^'"jf' 
 ture  of  things  will  not  fuffer)  but  a  juft  furvey  being  made,  as  thofe  particular  men  are  filling, 
 worthily  reputed  good ,  whofe  vermes  be  great ,  and  their  faults  tolerable  $  fo  him  we  *'iil  pcoli^ 
 may  regifter  for  a  mart  fortunate ,  and  that  for  a  profperous  and  happy  State ,  which  ha- 
 ving flourifhed,doth  riot  afterwards  feel  any  tragical  alteration,  fuch  as  might  caufe  them 
 to  be  a  fpectacle  of  mifery  to  others.     Befides,  whereas  true  felicity  confifteth  in  the 
 higheft  operations  of  that  nobler  part  of  man,  which  fheweth  fometime  greateft  per- 
 fection, not  in  ufing  the  benefits  which  delight  nature,  but  in  fuffering  what  nature 
 can  hardlieft  indure ,  there  is  no  caufe  why  either  the  lofs  of  good  j  if  it  tend  to.the  pur- 
 chafe  of  better ,  or  why  any  mifery ,  -  the  iffue  whereof  is  their  greater  praife  2nd  honor 
 that  have  fuftairied  it ,  fhould  be  thought  to  impeach  that  temporal  happinefsj  where- 
 with Religion ,  we  fay  >  is  accompanied  j  but  yet  in  fuch  meafure,  as  the  feveral  degrees 
 of  men  may  require  by  a  competent  eftimation;  and  unlefs  the  contrary  do  more  ad- 
 vance, as  it  hath  done  thofe  moft  Herokal. Saints  jj  whom  afflictions  have  made  glori- 
 ous.    In  a  word ,  not  to  whom  no  calamity  falleth  j  but  whom  neither  mifery  nor  pro  - 
 fperity  is  able  to  move  from  a  right  minde,  them  we  may  truly  pronounce  fortunate, 
 and  whatfoever  doth  outwardly  happen  without  that  precedent  improbity,  for  which 
 it  appeareth  in  the  eyes  of  found  and  unpartial  Judges  to  have  proceeded  from  Dj- 
 Vine  revenge  ,  it  paffeth  in  the  number  of  humane  cafualties  whereunto  we  are  all  a- 
 like  fubject.     No  mifery  is  reckoned  more  than  common  or  humane,  itGodfodif- 
 pofe  that  wepafsthorowit,  and  come  fafe  to  fhore ,  evenascontrarivvife,  men  do  not 
 ufe  to  think  thofe  flourifhing  days  happy,  which  do  end  with  tears.  It  ftandeth  therefore 
 with  thefe  cautions  firm  and  true  ,  yea ,  ratified  by  all  mens  unfeigned  confeflions 
 drawn  from  the  very  heart  of  experience,  that  whether  we  compare  men  of  note 
 in  the  world  with  others  of  like  degree  and  ftate,  or  elfe  the  fame  men  with  themfelves, 
 whether  we  conferr  one  Dominion  with  another,  or  elfe  the  different  times  of  one 
 arid  the  fame  Dominion  ,  the  manifeft  odds  between  their  very  outward  condition, 
 
196  The  Fifth  <Bco{  of 
 
 as  long  as  they  ftedfaftly  were  obferved  to  honour  God,  and  their  fuccefs  being  fain  from 
 him ,  are  remonftrances  more  than  fufficieht,  how  all  our  welfare  even  on  earth  depend- 
 eth  wholly  upon  our  Religion.  Heathens  were  ignorant  of  true  Religion.  Yet  fuch  as  that 
 little  was  which  they  knew,  it  much  impaired,  or  bettered  alwaies  their  Worldly  affairs,  as 
 their  love  and  zeal  towards  it  did  wain  or  grow.  Of  the  Jews,  did  not  even  their  moft  ma- 
 licious and  mortal  Adverfaries  all  acknowledge,  that  to  ftrive  againft  them  it  was  in 
 vain ,  as  long  as  their  amity  with  God  continued,  that  nothing  could  weaken  them  bur 
 Apoftafiec'    In  the  whole  coUrfe  of  their  own  proceedings,  did  they  ever  findeit  other- 
 wife,  but  that,  during  their  faith  and  fidelity  towards  God ,  every  man  of  them  wasin 
 war  as  a  thoufand  ftrong  j  and  as  much  as  a  grand  Senate  for  counfel  in  peaceable  delibe- 
 rations -y  contrariwife,  that  if  they  fwarved,  as  they  often  did,  their  wonted  courage  and 
 magnanimity  forfook  them  Utterly,their  Soldiers  and  military  men  trembled  at  the  fight 
 of  the  naked  fword •  when  they  entered  into  mutual  conference ,  and  fate  in  counfel  for 
 their  own  good,  that  which  Children  mig  ht  have  feen,  their  graveft  Senators  could  not 
 difcern-,  their  Prophets  faw  darknefs  inftead  of  Vifions;  the  wife  and  prudent  were  as  men 
 bewitcht,  even  that  which  they  knew  (beingfuch  as  might  ftand  them  inftead )  they 
 had  not  the  grace  to  utter ,  or  if  any  thing  were  well  propofed,  it  took  no  place,  it  enter- 
 ed not  into  the  minds  of  the  reft  to  approve  and  follow  it ,  but  as  men  confounded  with 
 ftrange  and  unufual  amazements  of  fpirit,  they  attempted  tumultuoufly  they  faw 
 not  what;  and,  by  the  iffues  of  all  attempts,  they  found  no  certain  conclufion  but 
 this,  God  and  Heaven  are  Jlrohg  againfl  us  in  all  we  do,     T  he  caufe  whereof  was  fe- 
 cret  fear,  which  took  heart  and  courage  from  them  5  and  the  caufe  of  their  fear,  an 
 inward  guiltinefs  that  they  all  had  offered  God  fuch  apparent  wrongs  as  were  not 
 pardonable.     But  it  may  be,  the  cafe  is  now  altogether  changed,  and  that  in  Chriftian 
 Religion  there  is  not  the  like  force  towards  Temporal  felicity.    Search  the  antient  Re- 
 cords of  time,  look  what  hath  happened  by  the  fpace  of  thefefixteen  hundred  years, 
 fee  if  all  things  to  this  effect  be  not  luculent  and  clear,  yea,  all  things  fo  manifeft, 
 that  for  evidence  and  proof  herein ,  we  need  not  by  uncertain  dark  conjectures  fur- 
 mife  any  to  have  been  plagued  of  God  for  contempt,  or  bleft  in  the  courfe  of  faith- 
 ful obedience  towards  true  Religion,  more  than  onely  them ,  whom  we  finde  in  that 
 refpecT:  on  the  one  fide  ,-  guilty  by  their  own  confeflions,  and  happy  on  the  other 
 fide  by  all  mens  acknowledgement,  who  beholding  the  profperouseftateoffuchas 
 are  good  and  vertuous,  impute  boldly  the  fame  to  God's  moil  efpecial  favour  i  but 
 cannot  in  like  manner  pronounce  ,   that  whom  he  affMeth  above  others  ,  with 
 ihem  he  hath  caufe  to  be  more  offended.     For  Vertue  is  always  plain  to  be  feen, 
 rarenefs  caufeth  it  to  be  obferved ,  and  goodnefs  to  be  honoured  with  admiration. 
 As  for  iniquity  and  fin ,  it  lyeth  many  times  hid ,  and  becaufe  we  be  all  offenders, 
 it  becometh  us  not  to  incline  towards  hard  and  fevere  fentences  touching  others , 
 unlefs  their  notorious  wickednefs  did  fenfibly  before  proclaim  that  which  after- 
 wards came  to  pafs.     Wherefore  the  fum  of  every  Chriftian  man's  duty  is,  to  la- 
 bour by  all  means  towards  that  which  other  men  feeing  in  us  may  juftifie ?  and 
 what  we  our  felves  muft  accufe ,  if  we  fall  into  it ,  that  by  all  means  we  can  to 
 avoid,  considering  efpecially,  that  as  hitherto  upon  the  Church  there  never  yet  fell 
 tempeftuous  ftoim ,  the  vapours  whereof  were  not  firft  noted  to  rife  from  coldnefs 
 in  affe&ion  ,  and  from  backwardnefs  in  duties  of  fervice  towards  :God?  fo  if  that 
 which  the  tears  of  antiquity  have  uttered  concerning  this  point  mould  be  here  fee 
 down,  it  were  aifuiedly  enough  to  foften  and  tomollifieanHeartoffteel,     On  the 
 contrary  part,  although  we  confefife  with  Saint  Jugu/line  moft  willingly,  that  the 
 chiefeft  happinefs  for  which  we  have  fome  Chriftian  Kings  in  fo  great  admiration 
 above  the  reft,  is  not  becaufe  of  their  long  Reign?  their  calm  and  quiet  departure 
 out  of  this  prefent  life  ?  the  fettled  eftablifhment  of  their  own  fleih  and  blood ,  fuc- 
 ceeding  them  in  Royalty  and  Power 5  trie  glorious  overthrow  of  foreign  enemies, 
 or  the  wife  prevention  of  inward  danger,  and  of  fecret  attempts  at  home ;  all  which 
 folaces  and  comforts  of  this  our  unquiet  life,  it  pleafeth  God  oftentimes  to  beftow 
 on  them  which  have  no  fociety  or  part  in  the  joys  of  Heaven;  giving  thereby  to  un- 
 rierftand ,  that  thefe  in  comparifon  are  toys  and  trifles ,  farr  under  the  value  and  price 
 of  that  which  is  to  be  looked  for  at  his  hands  :  but  in  truth  the  reafon  wherefore 
 tye  moft  extol  their  felicity,  is,  iffobetbeyhavevirtuoufly  reigned,  if  honour  have 
 
 not 
 
Ecclejiajlical  Tofity. 
 
 not   filled  their  hearts  with  pride,  if  the  exercife  of  their  power  have  been  fervice 
 and  attendance  upon  the  Majeftie  of  the  Moft  High ,  if  they  have  feared  him  as  their 
 own  infsriours  and  fubjects  have  feared  them ,  if  they  have  loved  neither  pomp  nor 
 pleafu:e   more   than  Heaven  ,   if  revenge  have  floWly  proceeded  from  them  ,  and 
 mccy  wdlmgly  offered  it  felf,  if  fo  they  have  tempered  rigour  with  lenity ,  that 
 neither  extream  feveritie  might  utterly  cutt  them  off  in  whom  there  was  manifeft 
 ho^e  of  amendment ,  nor  yet  the  eafineff:;  of  pardoning  offences  imbolden  offen- 
 ders-, if ,  knowing  that  whatfoever  they  do  their  potency  may  bear  it  out,  they 
 have  been  fo  much  the  more  carefull  not  to  do  any  thing  but  that  which  is  commend- 
 able in  the  bell,  rather  than  ufual  with  greateft  Perfonages  ^  if  the  true  knowledge 
 of  themfelves  have  humbled  them  in  God's  fight,  no  leflTe  than  God  in  the  eyes  of 
 men  hath  raifed  them  up ;  I  fay ,  albeit  we  reckon  fuch  to  be  the  happieftof  them 
 that  are  mightieft  in  the  World,  and  albeit  thofe  things  alone  are  happineffe ,  never- 
 theiefs ,    coiifidering  what  force  there  is  even  in  outward  bleffings,  to  comfort  the 
 minies  of  the  beft  difpofed  ,  and  to  give  them  the  greater  joy ,  when  Religion 
 and  Peace,  Heavenly  and  Earthly  happinefs  are  wreathed  in  one  Crown ,  as  to  the 
 worthieft  of  Cnriftian  Princes  it  hath  by  the  providence  of  the  Almighty  hitherto 
 befallen  :  let  i:  not  feem  unto  any  man  a  needleffe  and  fuperfluouswafte  of  labour, 
 that  there  hach  been  thus  much  lpoken,  to  declare  how  in  them  efpecially  it  hath 
 been  fo  obfervedj  and  withal  univerfally  noted  even  from  the  highet  to  the  very 
 meaivft  .  mow  this  peculiar  benefit ,  this  Angular  grace  and  preheminence  Religion 
 hath  ,  true  either  it  guardeth  as  an  heavenly  lhield  from  all  calamities,  or  elfe  con- 
 ducted is  fafe  throagi  them,  and  permitteth  them  not  to  bemiferies  5  iteithergi- 
 veth  honours,  promotions,  and  weilth,  or  elfe  more  benefit  by  wanting  them  than 
 if  we  had  rhemat  wili5  it  either  fiileth  our  Houfes  with  plenty  of  all  good  things,  or 
 maketh  a  Sallad  of  green  herbs  more  fweet  than  all  the  Sacrifices  of  the  ungodly. 
 Our  fourth  Proportion  before  fet  down  was  >  that  Religion  without  the  help  of  fpi- 
 ritual  Miniftery  is  unable  to  plant  it  ferf  5  the  fruits  thereof  not  poffible  to  grow  of 
 their  own  accord.     Which  laft  Affertion  is  herein  as  thefirft,  that  it  needeth  no  far- 
 ther confirmation  :  If  it  did,  I  could  eafily  declare ,  how  all  things  which  are  of  God,' 
 he  hath  bv  wonderful  art  arid  wifdom  fodered ,  as  it  were;  together  with  the  glue  of 
 mutual  afli.tance,  appointing  the  loweft  to  receive  from  theneereftto  themfelves , 
 what  the  influence  of  the  higheft  yieldeth.  ;  And  therefore  the  Church  being  the 
 moft  absolute  of  all  his  works,  was  in  reafon  to  be  alfo  ordered  with  like  harmony, 
 that  what  he  woiketh  ,  might  no  lefle  in  grace  than  in  nature  be  effe&e'd  by  hands 
 and  inftruments  duly  fubordinated  unto  the   power  of  his  own  Spirit.    A  thing 
 both  needful  for  the  humiliation  of  man ,  which  would  not  willingly  be  debtor  to 
 any,  but  to  hitafeifi  and  of  no  fmall  effect  to  nourifh  that  divine  love,  which  now 
 maketh  each  unbrace  other ,  riot  as  Men,  bait  as  Angels  of  God.     Minifterial  a<5fi-  Lui<ei2,42, 
 ons  tending  i:xa:iutdy  unto  God's  honour;  and  man's  happineffe  ,  are  either  as  icor.^i.' 
 contemplation  ,  which  helpeth  forward  the  principal  work  of  the  Miniftery  ,  or  T'r,r1-  7;o 
 elfe  they  are  Dirts  of  that  principaf  work  of  Adminiftration  it  felf,  which  work  Ephcf.^.T,* 
 confifteth  in  doing  the  fervice  of  God's  Houfe  ,  and  in  applying  unto  men  the 
 foveraign  med-cmes  of  Grace  already  fpo  ken  of  the  more  largely,    to  the  end  ic 
 might  thereby  appear,  that  we  a  owe  to  the  Guides  of  our  Souls  even' as  much  as  a^«*utJ» 
 our  Souls  are  worth  4  although  the  debt  of  our  Temporal  bleflings"  mould  be  iMl  *a>*>9» 
 ftrickenoff.  .     ^^Jf"1 ** 
 
 77.  The  Miniftery  of  things  divine  is  a  Fun3i(OT  *  which  as  God  did  himfelfmfti-  of  power  gi.' 
 tute ,  fo  neither  may  men  undertake  the  fame  but  by  Authoritie  and  Power  given  ven  unt0  mtR 
 them  in  lawful  manner.  That  God  5  which  is  no  way  deficient  or  wanting  unto  SiSSSJ 
 Man  in  neceffaries  ,  and  hath  therefore  giveri  us  the  light  of  his  heavenly  Truth ^  office  ofchs 
 becaufe  without  that  ineftimabie  benefit  we  muft  n^eds  have  wandered  in  d. irk-  Hd  Givftin 
 uefs,  to  ou:  endlefs  perdition  and  woe,  hath  in  the  We  abundance  of  merries  or-  ordiaarion? 
 dained  certiin  to  attend  upjnthedue  execution  ofrequ.fits  Parts  and  Orfices  therein  »d  whfcdiej 
 
 Erefcribed  for  the  good  of  the  whole  World  ,■  which  men,  thereunto  affi; ;ne  1 ,  do  the  power  of 
 old  their  authoritie  from  him  ,  whether  they  be  fuch  as  himfelf  immediately,  or  as  ot.br  may 
 the  Church  in  his  name  invefbth  5  it  being  neither  pofltble  for  all,  nor  for  every  ^jfof^ °* 
 man  without  diftin&ion  coavenienc  to  take  upon  him  a  Charge  of  fo  great  «npor- 
 
 T  t  a  eance. 
 
2pg  The  Fifth  "BooJ^  of 
 
 tance.     They  are  therefore  Minifters  of  God,  not  onely  by  way  of  fubordinatioh 
 as  Princes  and  Civil  Magistrates,  whofe  execution  of  Judgement  and  Jufticethefu- 
 pream  Hand  of  divine  providence  doth  uphold,  but  Minifters  of  God,  as  from  whom 
 their  anthority  is  derived ,  and  not  from  men.     For  in  that  they  are  Chrift's  Ambaf- 
 fadours ,  and  his  Labourers,  Who  fliould  give  them  their  Commiflion ,  but  he  whofe 
 moft  inward  affairs  they  mannage  i     Is  not  God  alone  the  Father  of  Spirits  i  Are 
 not  Souls  thepurchafe  of  Jefus  Chrift  ?    What  Angel  in  Heaven  could  have  faid  to 
 Man,  as  our  Lord  did  unto  Peter,  Feed  my  Sheep?  Preach?  Baptize?  Bo  this  in 
 remembrance  of  me  ?  Whofe  Sim  ye  retain ,  they  are  retained ,  and  their  offences  in  Hea- 
 ven pardoned ,  whofe  faults   you,  fhall  on  earth  forgive  ?     What  think  wee'  Arc 
 thefe  terreftrial  founds,  or  elfe  are  they  voices  uttered  out  of  the  clouds  above:'  The 
 power  of  the  Miniftry  of  God  tranflateth  out  of  darkneffe  into  glory  ■  it  ray- 
 leth  men  from  the  Earth  ,  and  bringeth  God  himfelf  from  Heaven  h  by  blef- 
 fmg  vifible  Elements  it  maketh  them  invifible  grace  b  it  giveth  daily  the  Holy 
 Ghoft,  it  hath  to  difpofe  of  that  flefti  which  was  given  for  the  life  of  the  World, 
 and  that  blood  which  was  poured  out  to  redeem  Souls  -7  when  it  poureth  male- 
 diction upon  the  heads  of  the  wicked ,  they  perifh ;  when  it  revoketh  the  fame, 
 they  revive.     O   wretched  blindnelTe,  if  We  admire  not  fo  great  power  5  more 
 wretched  if  we  confider  it  aright  ,  and  notwithstanding  imagine  that  any  but  God 
 can  beftow  it  !  To  whom  Chrift  hath  imparted  power ,  both  over  that  myftical 
 Body  which  is  the  focietie  of  Souls ,  and  over  that  natural ,  which  is  himfelf  for 
 the  knitting  of  both  in  one  ,  (  a  work  which  antiquitie  doth  call  the  making  of 
 Chrift's  Body)  the  fame  power  is  in  fuch  not  amifs  both  termed  a  kinde  of  mark  or 
 Character ,  and  acknowledged  to  be  indelible.    Ministerial  power  is  a  mark  offepara- 
 tion ,  becaufe  it   fevereth  them  that  have  it  from  other  men ,  and  maketh  them 
 a  fpecial  order  confecrated  unto  the  fervice  of  the  moft  High ,  in  things  where- 
 with others  may  not  meddle.     Their  difference  therefore  from  other  men  ,  is  in 
 Tertui.de      tfeaf  they  are  a  distinct  order.    So  Tertullian  calleth  them,,     And  Saint  Paul  him- 
 Adhorc.cafti:.  fej|j  dividing  the  body  of  the  Church  of  Chrift  into  two  Moyeties ,  nameth  the 
 one  part  jiftw.srgrj  which  is  as  much  as  to  fay  ,  the  order  of  the  Laity,  theoppO- 
 Kcb.  2.  ?;      lite  part  whereunto  we  in  like  fort  term  the  order  of  God's  Clergy,  aud  the  Spi- 
 ritual power  which  he  hath  giwn  them  ,  the  power  of  their  order  ,  fo  farr  forth 
 as  the  fame  confifteth  in  the  bare  execution  of  holy  things  ,  called  properly  the 
 affairs  of  God.    For  of  the  Power  of  their  jurifdi&ion  over, mens  perfons  we  are 
 to  fpeak  in  the  Books  following.     They  which  have  once  received  this  power,  may 
 not  think  to  put  it  off  and  on  ,  like  a  Cloak,  as  the  weather  ferveth  ,  to  take 
 it,  reject  and  refume  it  as  oft  as  themfelves  lift ■-,  of  which  prophane  and  impi- 
 ous contempt  thefe  latter  times  have  yielded,  as  of  all  other  kindes  of  Iniquity  and 
 Apoftafie ,  ftrange  examples  :  but  let  them  know  which  put  their  hands  unto 
 this  Plough ,  that  once  confecrated  unto  God ,  they  are  made  his  peculiar  Inheri- 
 tance for  ever.    Sufpenfions  may  flop  ,  and  degradations  utterly  cut  off  the  ufe 
 or  exeicife  of  Power  before  given-  but  voluntarily  it  is  not  in  the  power  of  man 
 to  feparate  and  pull  afunder  what  God  by  his  authority  conpleth.     So  that  although 
 Mat.th.  19.     there  may  be  through  mif-defert  degradation ,  as  theremay  becaufe  of  juftfeparati- 
 on  after  Matrimony  -,  yet  if  (  as  fornetime  it  doth  )  reftitution  to  former  dignity ,  or 
 reconciliation  after  breach  doth  happen,  neither  doth  the  one  nor  the  other  ever 
 iterate  the  firft  knot.     Much  lefs  is  it  necelfary ,  which  fome  have  urged,,  concerns 
 ing  the  re-ordination  of  fuch,  as  others  in  times  more  corrupt  did  confecrate here- 
 „m  m.  tabu-  tofore.     Which  Errour  already  quell'd  by  Saint  Jerome ,  doth  not  now  require  any 
 BHrUm^uris  otner  refutation.     Examples  I  grant  there  are  which  make  for reftraint  of  thofe men 
 effet  fanantu    from  admittance  again  into  rooms  of  Spiritual  fundtion,  whofe  fall  by  HereSie,  or 
 fUSibuS0<i,icfi  want  °f  conftancy  in  profefluig  the  Christian  Faith  ,  hath  been  once  a  difgracC  to 
 bonis  &quiC    their  calling.    Neverthelefs ,  as  there  is  no  Law  which  bindeth ,  fo  there  is  no  caufe 
 nunquam  dc  that  fhould  alwaies  lead  to  mew  one  and  the  fame  feverity  towards  Perfons  culpable. 
 popuiTro.'     Goodneffe  of  nature  it  felf  more  inclineth  to  clemency  than  rigour.     And  we  in  other 
 m»no.  Fcft.in  mens  offences  do  behold  the  plain  image  of  our  own  imbecillity.     Befides  alfothem 
 *RuffinniS"  tnac  wander  out  °f  the  way,  a  it  cannot  be  unexpedient  to  win  with  all  hopes  of 
 scci.ub.ca8"  favour  *  left  ftritefs  ufed  towards  fuch  as  reclaim  themfelves  ihould  make  others 
 
 more 
 
Ecclejiaflicdl  Tolity.  2^»p 
 
 more  obftinate  in  errour.     Wherefore  b  after  that  the  Church  of  Alexandria  had 
 fomewhat  recovered  it  felf  from  the  tempefts  and  ftorms  of  Arrianifm  ,  bein°-  iri 
 confultation  about  the  re-eftablifhment  of  that  which  by  long  difturbance  had  been 
 greatly  decayed  and  hindered,  the  ferventer  fort  gave  quick  fentence,  that  touch- 
 ing them  which  were  of  the  Clergy ,  and  had  ftained  themfelves  with  Herefie, 
 there  fhould  be  none  fo  received  into  the  Church  again,  as  to  continue  in  the  order 
 of  the  Clergy.     The  reft  which  coniidered  how  many  mens  cafes  it  did  concern , 
 thought  it  much  more  fafe  and  confonant  to  bend  fomewhat  down  towards  them 
 which  were  fallen,  to  fhew  feverity  upon  a  few  of  the  chiefeft  Leaders , ,  and  to  of- 
 fer to  the  reft  a  friendljr  reconciliation ,  without  any  other  demand ,  faving  onely 
 the  abjuration  of  their  errour ;  as  in  the  Gofpel  that  waftful  young  man  which  return- 
 ed home  to  his  Father's  houfe ,  was  with  joy  both  admitted  and  honored  ?  his  elder- 
 Brother  hardly  thought  of  for  repining  thereat ;  neither  commended  fo  much  for 
 his  own  fidelity  and  vertUe ,  as  blamed  for  not  embracing  him  freely ,  whofe  un- 
 expected recovery  ought  to  have  blotted  out  all  remembrance  of  mifdemeanors 
 and  faults  paft.     But  of  this  fuflicient.     A  thing  much  ftumbled  at  in  the  manner 
 of  giving  Orders  ,  is  our  ufing  thofe  memorable  words  of  our  Lord  and  Savionr 
 Chrift    Receive  the  Holy    Ghoft.    The  Holy  Ghoft,  they  fay,  we  cannot  give, 
 and  therefore  we  »  foolifhly  bid  men  receive  it.     Wife-men ,  for  their  Authorities  a  Papifiicus  . 
 fake,  muft  have  leave  to  befool  them  whom  they  are  able  to  make  wife  by  bet-  ^uid?rn  ritL'5' 
 ter  inftru&ion.     Notwithstanding  ,  if  it   may  pleafe  their  wifdom  ,   as  well  to  a°  iUuTiia™ 
 hear  what  Fools  can  fay,  as  to  control  that  which  they  doe ,  thus  we  have  heard  "HoScriprura: 
 fome  Wife-men  teach,  namely,  That  the  hHoly  Ghoft  miy  be  u(ed  to  fignifie  not  2*?uc.n&i 
 the  Perfon  alone,  but  the  Gift  of  the  Holy  Ghoft;  and  we  know  that  Spiri-  iiifcipiinae  no. 
 tual   gifts   are  rtot  onely  abilities  to  do  things  miraculous  ,  as  to  fpeak  with  fvx  au'oribus 
 Tongues  which  were  never  taught  us  ,  to  cure  Difeafes  without  art  ,  and  fuch  rifxcrim°non 
 like-,  but  alfo  that  the  very  authority  and  power  which  is  given  men  in  the  magnopri- 
 Church  to  be  Minifters  of  holy  things,  this  is  contained  within  the  number  of  thofe  ^ceptutmi*- 
 Gifts  whereof  the  Holy  Ghoft  is  Author  -7  and  therefore  he  which  giveth  this  moreadhuciii 
 Power,  may  fay  without  abfurdity  or  folly,  Receive  the  Holy  Ghoft ,  fuch  power  nCclc^nn°i, 
 as  the  Spirit  of  Chrift  hath  endued  his  Church  withal ,  fuch  Power  as  neither  Ecdefwfi.  di-" 
 Prince  nor  Potentate,  King  nor  Cafar  on  Earth  can  give.     So  that  if  men  alone  frfi>p-s?. 
 had  devifed  this  form  offpeech5  thereby  to  expreffe  the  heavenly  well-fpring  of  lc^Cf0^57^ 
 that  Power  which  Ecclefiaftical  Ordinations  do  beftow,  it  is  not  fo  fooliih  but  p.  2.1.1. 
 that  Wife-men  might  bear  with  it.     If  then  our  Lord  and  Saviour  himfelf  have 
 ufed    the  felf-fame  form  of  words  ,  and  that  in  the  felf-fame  kinde  of  action , 
 although  there  be  but  the  leaft  (hew  of  probability,  yea ,  or  any  poflibility ,  that  his 
 meaning  might  be  the  fame  which  ours  is ,  it  fliould  teach  fober  and  grave  men  not 
 to  be  too  venturous  in  condemning  that  of  folly  ,  which  is  not  impofllble  to  have 
 in  it  more  profoundnefie  of  wifdom  than  flefh  and  blood  fliould  prefume  to  con- 
 trol.    Our  Saviour  after  his  refurredion  from  the  dead,  gave  his  Apoftles  their  Com- 
 miffion.  faying,  All  power  is  given  me  in  Heaven  and  in  Earth  :  Go  therefore  and  Matth" s8,  lS° 
 teach  all  Nations ,  baptizing  them  in  the  name  of the  Fathtr ,  and  the  Son,  and  the  Ho- 
 ly Ghofl ,  teaching  them  to  obferve  all  things  whatsoever  I  have  commanded  you.     In  furr^ 
 As  my  Father  fent  me  ,  fo  fend  I  you.     Whereunto  Saint  fohndoth  adde  farther,  that  JohnJO-2r<« 
 having  thus  fpoken,  he  breathed  on  them  and faid ,  Receive  the -Holy  Choft.     By  which 
 words  he  muft  of  likelyhood  underftand  fome  gift  of  the, Spirit  which  was  prefently 
 at  that  time  beftowed  upon  them ,  as  both  the  foeech  cf  a&ual  delivery  in  faying 
 Receive,  and  the  vifible  fign  thereof,  his  Breathing  did  (hew.    Abfurd  it  were  to 
 imagine  our  Saviour  did  both  to  the  ear,  and  alfo  to  the  very  eye,  exprefleareal 
 donation,  and  they  at  that  time  receive  nothing.     It  refteth  then  that  we  fearch, 
 what  fpecial  grace  they  did  at  that  time  receive.    Touching  miraculous  power  of 
 the  Spirit,  moft  apparent  it  is,  that  as  then  they  received  it  not,  but  the  promife 
 thereof  was  to  be  ihortly  after  performed.     The  words  of  Saint  Luke  concerning 
 that  Power ,  are  therefore  fet  down  with  fignification  of  the  time  to  come ,  Behold 
 I  will  fend  the  promife  of  my  Father  upon  you ,  but  tarry  you  in  the  City  of  $eru« 
 fakm,  untill  ye  be  endued  with  power  from  on  high.     Wherefore,  undoubtedly, 
 it  was  fome  other  efFecl;  of  the  Spirit,  the  Holy  Ghoft,  in  fome  other  kinde  which 
 
 our 
 
^od  The  Fifth  "Booh^of 
 
 our  Saviour  did  then  beftbw.     What  other  likelier  than  that  which  himfelf  doth 
 mention,  as  it  fhould  Teem  of  purpofe  to  take  away  all  ambiguous  conft; unions ; 
 and  to  declare  that  the  Holy  Ghoft ,  which  he  then  gave ,  was  an  holy  and  aghoftly 
 authority,  authority  over  the  fouls  of  men,  authority,  a  part  whereof  cor.fifterh  in 
 power  to  remit  and  retain  iinnes  C  Receive  the  Holy  Ghoft,  Whofe  finnes  fever  ye  remits 
 John  ao.  23.    they  are  remitted;  whofe  finnes  ye  retain,  they  are  retained.     Whereas  therefore  the 
 other  Evangelifts  had  fet  down ,  that  Chrift  did  before  his  differing  promife  to  give 
 his  Apoftles  the  Keys  of  the  Kingdom  of  Heaven,  and  being  rifcn  from  the  dead, 
 promifed  moreover  at  that  time  a  miraculous  power  of  the  Holy  Ghoft  :  Saint  %ohn 
 addeth  ,  that  he  alfo  inverted  them  even  then  with  the^power  of  the  Holy  Ghoft 
 for  caftigatiOn  and  relaxation  of  finne ,  wherein  was  fully  accomplished  that  which  the 
 promife  of  the  Keys  did  import.     Seeing  therefore  that  the  fame  power  is  now  gi- 
 ven, why  mould  the  fame  form  of  words  exprefling  it  be  thought  foolifh  ?     The 
 caufe  why  we  breathe  not  as  Chrift  did  on  them  unto  whom  he  imparted  power,  is, 
 for  that  neither  Spirit  nor  Spiritual  authority  may  be  thought  to  proceed  from  us, 
 who  are  but  Delegates  or  Affigns  to  give  men  poiTeffion  of  his  Graces.     Now  he- 
 fides  chat  the  power  and  authority  delivered  with  thofe  words  is  it  felfc*;a£«erjt*a,  a 
 pracious  donation  which  the  Spirit  ofGoddothbeftow,  we  may  moft  alfui  edlv  per- 
 fwade  our  felves  ,  that  the  hand  which  impofeth  upon  us  the  function  of  our 
 Miniftry  ,  doth  under  the  fame  form  of  words  fo  tye  it  felf  thereunto ,  that  he  which 
 Etfinecdfa-    receive'th  *ne   burthen,   is  theieby   for  ever  warranted  to  have  the  Spirit  with 
 liumefttrc-    him,  and  in  him  for  his  affiftance,  aid,  countenance  and  fupport  in  whatfoever 
 pidarc  de  me-  fe  faitnfully  doth  to  difcharge  duty.     Knowing  therefore  that  when  we  take 
 SmefttSmi  Ordination ,  we  alfo  receive  the  prefence  of  the  Holy  Ghoft,  partly  to  guide, 
 gaudete  de     dhe£t  ,  and  ftrengthen  us  in  all  our  wayes ,  and  partly  to  affume  unto  it  felf  for 
 ^v^"1"  the  more  authority  ,  thofe  actions  that  appertain  to  our  Place  and  Calling ,  can 
 cmens'  eftau  our  ears  admit  fuch  a  fpeech  ottered  in  the  reverend  performance  of  that  Solem- 
 tor, jpfe  fiet    nj£„  .  or  can  we  at  any  t[me  renew  the  memory  ,  and  enter  into  ferious  cogita- 
 ntTdniu"r"&  tion  thereof,  but  with  much  admiration  and  joy  i     Remove  what  thefe  foolifh 
 ne  magnitudi-  words  do  imply ,  and  what  hath  the  Miniftry  of  God  befides  wherein  to  glory  ? 
 cumbat'lnfir"-  Whereas  now,  forafmuch  as  the  Holy  GKoft,  which  our  Saviour  in  his  firft  Ordi- 
 mu*,dabic    nations  gave,  doth  no  lefle  concurr  with  Spiritual  vocations  throughout  all  ages, 
 virtuttm  qui    ^n  the  Spirit  which  God  derived  from  Mofes  to  them  that  aflifted  him  in  his 
 dignkitcm.    Government ,  did  defcend  from  them  to  their  Succeflbrs  in  like  Authority  and 
 ieofer.  i.in   piace  ^  we  have  for  the  leaft  and  meaneft  Duties ,  performed  by  vertue  of  Mini- 
 Anmver.  die    ^.^j  p0$,er  .  that  }  t0  dignifie  ,  grace ,  and  authorize  them ,  which  no  other 
 
 •ri  *•«%*     Offices  on  Earth  can  challenge.     Whether  we  Preach ,.  Pray ,  Baptize ,  Commu- 
 Ta«>,w69e%    nicate?  Condemn,  give  Abfolution,  or  whatfoever, as  Difpofers of  God's  Myftenes; 
 HwilV       our  words ,  judgemnre,  ads,  and  deeds  are  not  ours  ,  but  the  Holy  Ghoft's.     Enough 
 rav'rUjj.Greg.  jf  unfeignedly  and  in  heart  we  did  believe  it ,  enough  to  banifli  whatfoever  may  juft- 
 JJ,^l'J"'Nun1'  ly  bethought  corrupt,  either  inbeftowing,  orinufing,  or  in  efteeming  the  fame 
 Author,  libel,  otherwife  than  is  meet;    For  prophanely  to  beftow  „  orloofelytoufe,  or  vilely  to 
 difcipl.iccle  ^eem  0£  t jje  n0\y  Ghoft ,  we  all  in  ftiew  and  profeflion  abhor,     Now  becaufe  the 
 Minifterie  is  an  Office  of  dignitie  and  honour .5  fome  are  doubtful  whether  any  man 
 may  feek  for  it  without  offence  $  or,  to  fpeak  more  properly ,  doubtfnltlieyarenot, 
 but  rather  bold  to  accufe  our  Difcipline  in  this  refped ,  as  hot  only  permitting,  but 
 requiring  alfo  ambitious  fnits ,  or  other  oblique  waies  or  means,  whereby  to  obtain  it* 
 Ajgainft  this  they  plead,  that  our  Saviour  did  ftay  till  his  Father  fent  him  ,  and  the 
 ■Apoities  till  he  them-,  that  the  antient  B;ftiops  in  the  Church  of  Chrift  were  ex- 
 amples and  patterns  of  the  fame  modefty.    Whereupon  in  the  end  they  inferr ,  Let 
 us  therefore  at  the  length  amend  that  cuftom  of  repairing  from  all  farts  unto  the  Bi- 
 fliop  at  the  day  of  Ordination,  andoffeeking  to  obtain  Orders-,  Letthe  cu^om  of  bring- 
 ing   commendatory  Letters    be  removed',  let  men  keep  themf elves  At  home ,  ex  ft 'cling 
 there  the  vojee  of God ,  and  the  authority  of  fuch  as  may  call  them  to  undertake  charge. 
 T.'.us  feverely  they  cenfure  and  control  ambition,  if  it  be  ambition  which  they  take 
 opon  them  to  reprehend.     For  of  that  there  is  caufe  to  doubt.     Ambition ,  as  we  m> 
 derftand  it ,  hath  been  accounted  a  Vice  which  feeketh  after  Honours  inordinately, 
 Ambitious  mindes  efteeming  it  their  greateft  happinefs  to  be  admired ,  reverenced 
 
SecleJtaHical  Tolity,  4  fa 
 
 and  adored  above  others,  ufe  all  means  lawful  and  unlawful  which  mavbrino  them 
 10  high  rooms.  But  as  for  the  power  of  Order  confidered  by  itfelf,  and  as  in  this 
 cafe  it  muft  be  confidered,  fuch  reputation  it  hath  in  the  eye  of  this  prefent  World 
 that  they  which  affecT:  it,  rather  need  encouragement  to  bear  contempt,  than  deferve 
 blame  as  men  that  carry  afpiring  mindes.  The  work  whereunto  this  power  ferveth 
 is  commended ,  and  the  defire  thereof  allowed  by  the  Apoftle  for  good.  Neverthe-  i  Tim.  ?.  u 
 lefs  becaufe  the  burthen  thereof  is  heavy ,  and  the  charge  great ,  it  commeth  many 
 times  to  pafs,  that  the  mindes  even  of  virtuous  men  are  drawn  into  clean  contrary 
 affedtions^  fome  in  humility  declining  that  by  reafon  of  hardnefs,  which  others  in  re- 
 gard of  goodnefs  onely  do  with  fervent  alacrity  covet.  So  that  there  is  not  the  leaft 
 degree  in  this  fervice ,  but  it  may  be  both  in  *  reverence  fhun- 
 
 ned,  and  of  very  devotion  longed  for.     If  then  the  defire  there-     "J  E&T"?0  '"frW"1*™1  *'"?""; 
 of  maybe  holy,  religious  ,  and  good,  may  not  the  profeihon  or     a&giirp*)  ti  xLu<  v^sdhilc  ^  ,$?,«. 
 that  defire  be  fo  likewife  (   We  are  not  to  think  it  fo  long  good     £a"l~;  «b3l^»f  *?  »*%*  n^  Ji  dmCax- 
 as  k  is  diffembled ,  and  evil  if  once  we  begin  to  open  it.     And     ffi$j%g£Si?%?  KjJJ 
 allowing  that  it  may  be  opened  without  ambition,  what  offence,     in  ^  ofwtmvrwv  jU  9&Snffutttt  h  mjj 
 I  befeech  you ,  is  there  in  opening  it ,  there  where  k  may  be     £  t^*''!?  ^m^J^iSyw ,  h 
 furthered  and  iatished,  in  caie  they  to  whom  it  appertaineth     Greg.  Nazian.  Apoioget. 
 think  meet?' In  vain  are  thofe  defires  allowed,  the. accom- 
 plishment whereof  it  is  not  lawful  for  men  to  feek.     Power  therefore  of  Ecclefiaflical 
 order  may  be  defired ,  the  defire  thereof  may  be  profefled ,  they  which  profefs  thern- 
 felves  that  way  inclined ,  may  endeavour  to  bring  their  defires  to  effect,  and  in  all  this 
 no  neceffity  of  evil.     Is  it  the  bringing  of  teftimonial  Letters  wherein  fo  great  obliquity 
 confifteth  i  What  more  fimple ,  more  plain,  more  hkrmlefs,  more  agreeable  with  the 
 law  of  common  humanity,  than  that  men  where  they  are  not  known,  ufe  for  their  eafier 
 accefs  the  credit  of  fuch  as  caribeft  give  teftimony  of  them?  Letters  of  any  other  con- 
 ftruclion  our  Church-difcipline  alloweth  not  5  and  thefe  to  allow,  is  neither  to  require 
 ambitious  fuings ,  nor  to  approve  any  indirect  or  unlawful  a<5t„     The  Prophet  Efay 
 receiving  his  meffage  at  the  hands  of  God ,  and  his  charge  by  heavenly  vifion,  heard 
 the  voice  of  the  Lord,  faying,  Whom  jhall  1 fend ,  Who  (hall go  for  us  ?     Whereun-  Elay  °-  ** 
 to  he  recordeth  his  own  anfwer ,  Then  I  faid ,  Here  Lord  I  am ,  fend  me.     Which  in 
 effect  is  the  Rule  and  Canon  whereby  touching  this  point  the  very  order  of  the  Church  is 
 framed. 
 
 The  appointment  of  times  for  folemn  Ordination ,  is  but  the  publick  demand  of 
 the  Church  in  the  name  of  the  Lord  himfelf.  Whom  Jhall  I fend ,  who  flu  11  go  for  us  ?  Heb.  10.  8. 
 The  confluence  of  men,  whofe  inclinations  are  bent  that  way,  is  buttheanfwer 
 thereunto ,  whereby  the  labours  of  fundry  being  offered ,  the  Church  hath  freedom 
 to  take  whom  her  Agents  in  fuch  cafe  think  meet  and  requisite.  As  for  the  exam- 
 ple of  our  Saviour  Chrift  who  took  not  to  himfelf  this  honour  to  be  made  our  High 
 Prieft ,  but  received  the  fame  from  him  which  faid  :  Thoti  art  aPrie(lfor  ever  after 
 the  order  of  Mclchifedec,  his  waiting,  and  not  attempting  to  execute  the  Office  till  Heb.  5.  v 
 God  faw  convenient  time,  may  ferve  in  reproof  of  ufurped  honours 9  for  as  much 
 as  we  ought  not  of  our  own  accord  to  affume  dignities,  whereunto  we  are  not  cal- 
 led as  Chrift  was.  But  yet  it  fhould  be- withal  confidered,  that  a  proud  ufurpation 
 without  any  orderly  calling  is  one  thing,  and  another  the  bare  declaration  of  wil- 
 lingnefs  to  obtain  admittance  5  which  willingnefs  of  minde,  Ifuppofe,  did  not  want 
 In  him  whofe  anfwer  was  to  the  voice  of  his  heavenly  calling,  Behold  I  am  come  to 
 do  thy  will.  And  had  it  been  for  him,- as  it  is  for  us,  expedient  to  receive  his  Com- 
 miffion  fignedwith  the  hands  of  men,  to  feek  it,  might  better  have  befeemed  his  hu- 
 mility, than  it  doth  our  boldnefs,  to  reprehend  them  of  Pride  and  Ambition,  thac 
 make  no  worfe  kinde  of  fuits  than  by  Letters  of  information.  Himfelf  in  calling  his 
 Apoftles  prevented  all  cogitations  of  theirs  that  way,  to  the  end  it  might  truly  be 
 laid  of  them,  Te  chefe  not  me,  but  I  of mine  own  voluntary  motion  made  choree  of yotta 
 Which  kinde  of  undefired  nomination  to  Ecclefiaftical  places  befell  divers  of  the  moll 
 famous  amongftthe  antient  Fathers  of  the  Church  in  a.  clean  contrary  confidera- 
 tion.  For  our  Saviour's  election  refpecled  not  any  merit  or  worth,  but  took  them 
 which  were  fartheft  off  from  likelihood  of  fitnefs  5  that  afterwards  their  fupernatu- 
 tal  ability  and  performance,  beyond  hope,  might  caufe  the  greater  admiration ; 
 
 whereas, 
 
5oi  The  Fifth  "Bool  of 
 
 whereas  in  the  other ,  mere  admiration  of  their  lingular  and  rare  vertues  was  the  res- 
 fon  why  honours  were  inforced  upon  them  ,  which  they  ofmeeknefsandmodefty 
 did  what  "they  could  to  avoid.     But  did  they  ever  judge  it  a  thing  unlawful  to  wilh 
 or  defire  the  Office,  the  onely  charge  and  bare  Function of  the  Miniftery?  Towards 
 which  labour,  what  doth  the  bleffed  Apoftleelfe  but  encourage,  faying,  He  which 
 defireth  it ,  is  de firms  of  a  good  work  ?     What  doth  he  elfe  by  fuch  fentences  but  ftir, 
 kindle  and' inflame  ambition -y  if  I  may  term  that  defiie  ambition,  which  coveteth 
 more  to  teftifie  love  by  painfulnefs  in  God's  fervice ,  than  to  reap  any  other  benefits 
 Although  of  the  very  honour  it  felf ,  and  of  other  emoluments  annexed  to  fuch  la- 
 bours ,  for  more  encouragement  of  man's  induftry ,  we  are  not  fo  to  conceive  nei- 
 ther    as  if  no  affection  could  be  call  towards,  them  without  offence.     Onely  as  the 
 Ecdef.7.5.     Wife-man  giveth  counfel:  Seek  not  to  he  made,  a  $udge  ,  left  thou  be  not  able  to  take 
 away  iniquity,  and  left  thou*  fearing  theperfon  of  the  mighty  ,  flmldeft  commit  an  ofence 
 again  ft  thine  uprightnefs  5  fo  it  always  behoveth  men  to  take  good  heed ,  left  affe- 
 ction to  that    which  hath  in  it  as  well  difficulty  as  goodnefs ,  fophifticate  the  true 
 and  fincere  judgement  which  before- hand  they  ought  to  have  of  their  own  ability, 
 for  want  whereof,  many  forward  mindes  have  found  in  ftead  of  contentment  repen- 
 sance.    But  for  as  much  as  hardnefs  of  things  in  themfelves  molt  excellent  cooleth 
 the  fervency  of  mens  defires  ,   unlefs  there  be  fomewhat  naturally  acceptable 
 to   incite   labour    ( for  both   the   method   of  fpeculative  knowledge   doth  by 
 things  which  we  fenfibly  perceive  conduct  to  that  which  is  in  nature  more  cer- 
 tain6 thou°h  lefs  fenlible  ,  and  the  method  of  vertnous  actions  is  alfo  to  train 
 Beginners  at  the  firft  by  things  acceptable  unto  the  tafte  of  natural  appetite, 
 tiIl°our  mindes  at  the  length  be  fettled  to  embrace  things  precious  in  the  eye 
 of  reafon     merely  and  wholly  for  their  own  fakes)  howfoever  inordinate  defires 
 do  hereby  take  occafiori  to  abufe  the  Polity  of  God ,  and  Nature ;  either  af- 
 fecting without  worth ,  or  procuring  by  unfeemly  means  that  which  was  inftitu- 
 ted  ,Dand  mould  be  refervea  for  better  mindes  to  obtain  by  more  approved  cour- 
 fes  '  in  which  confideration  the  Emperours  Anthemtw  and  Leo  did  worthily  oppofe 
 a^ainft  fuch  ambitious  practifes  that  antient  and  famous  Conftitution ,  wherein 
 they  have  thefe  fentences  :  Lit  Hot  a  Prelate  be  ordained  for  reward  or  upon  re- 
 queft,  who  fhould  be  fo  fan  fequeftred  from  all  ambition,  that  they  which  advance 
 him  might  be  fain  to  fearch  where  he  hideth  himfelf,  to  entreat  him  drawing  back, 
 and  to  follow  him  till  importunity  have  "made  him  yield  i  let  nothing  promote  him 
 but  his  excufes  to  avoid  the  burthen  ,   they  are   unworthy    of  that   Vocation  which 
 are  not  thereunto  brought  unwillingly  <  notwithstanding  ,  we  ought  not  therefore 
 sMi«<«Vf    with  the  odious  name  of  Ambition,  to  traduce  and  draw  into  hatred  every  poor 
 T"*7"i>    requelt  or  fuit  wherein  men  may  feem  to  affect  honour  5  feeing  that  Ambition 
 £#S    and  Modelty  do  not  always  fo  much  differ  in  the  mark  they  lhoot  at,  as  in 
 W^WM  tne  manner  of  their  Profecutions.     Yea,  even  in  this  may  be  errour  alfo,  ifweftill 
 SfeVS"    imagine  them  lead  ambitious ,  which  molt  forbear  to  ftir  either  hand  or  foot  to- 
 stt«'«{  JW-  vvarcjs  their  own  Preferments.     For  there  are  that  make  an  Idol  of  their  great  fuffiei- 
 yg^fi  ency,  and  becaufe  they  furmife  the  place  fhould  be  happy  that  might  enjoy  them, 
 !X£LT   they  walk  every  where  like  grave  Pageants  $  obferving  whether  men  donotwon- 
 0.vf©-.Grcg.  der  w^v  f0fmall  account  is  made  of  fo  rare  worthinefs  5  and  in  cafe  any  other  mans 
 Nazun.  Apo.  ad^ancement  be  mentioned,  they  either  fmile  or  blulh  at  the  marvellous  folly  of 
 *  of  Degrees,  fa  world ,  which  feeth  not  where  dignities  mould  offer  themfelves.     Seeing  there- 
 »owerbofoer  fore  that  (bits  after  fpiritual  Functions  may  be  as  ambitioully  forboro  asprofecu- 
 der  iidirtin-    ted  ,  it  remaineth  that  the  a  eveneft  line  of  moderation  between  both ,  is,  neither  to 
 guifhcdjand  f0uow  them,  without  conscience;  nor  of  pride,  to  withdraw  our  felves  utterly  from 
 
 concerning  j  j  '  ■  •* 
 
 the  attire  of    them.  , 
 
 Minifleri.  *  ?g#  it  p|eafecj  Almighty  God  to  chufe  to  himfelf ,  for  difcharge  of  the  legal 
 
 )S®  £*"*-  Miniftery  ,  one  onely  Tribe  out  of  twelve  others ,  the  Tribe  of  £*w's  not  all  unto 
 xlu?  laAtf\&  every  divine  fervice ,  but  Aaron  and  his  Sons  to  one  charge ,  the  reft  of  that  fancti- 
 f%t*£?  "I'fied  Tribe  to  another.  With  what  Solemnities  they  were  admitted  into  their  Fun- 
 JS*f%i'^  ct:ons,  in  what  manner  Aaron  and  his  fucceffours  the  High-Priells  afcended  every 
 tonpflVAfr  Sabboth  and  Feftival  day,  offered  ,  and  miniftred  in  the  Temple 5  with  whatSin- 
 K"p';  S97.  offering  once  every  year  they  reconciled  firft  themfelves  and  their  own  houfe,  afterwards 
 
Ecclejiaftical  ^Polity  30$ 
 
 the  People  unto  God-,  how  they  confeffed  all  the  iniquities  Of  the  Children  of  ifra- 
 el,  laid  all  their  trefpaffes  upon  the  head  of  a  facred  Goat ,  and  fo  carried  them  out 
 of  the  City  5  how  they  purged  the  Holy  place  from  all  uncleannefs ,  with  what  reve- 
 rence they  entred  within  the  Vail  ,   presented  themfelves  before  the  Mercy-feat , 
 and  confuked  with  the  Oracle  of  God  :  What  fervice  the  other  Priefts  did  conti- 
 nually in  the  Holy  Place  ,  how  they  miniftred  about  the  Lamps,  Morning  and 
 Evening ;  how  every  Sabbath  they  placed  on  the  Table  of  the  Lord  thofe  twelve 
 Loaves   with   pure  incenfe  ,  in  perpetual  remembrance  of  that  mercy  which  the 
 Fathers  ,  the  twelve  Tribes  had  found  by  the  providence  of  God  for  their  food, 
 when  hunger  caufed  them  to  leave  their  natural  foyl  ,  and  to  feek  for  fuftenance 
 in  Egypt  $  how  they  imployed  themfelves  in  facrifice  day  by  day-,  finally,  what 
 Offices  the  Levites  difcharged  ,  and  what  Duties  the  reft  did  execute,  it  were  a 
 labour  too  long  to  enter  into  it ,  if  I  iliould  colled  that  which  Scriptures  and  o- 
 ther  antient  Records  do  mention.    Befides  thefe  ,  there  were  indifferently  out 
 of  all  Tribes  from  time  to  time  fome  call'd  of  God  as  Prophets  ,  fore- mewing 
 them  things  to  come,  and  giving  them  counfel  in  fuch  particulars  as  they  could 
 not  be  dire&ed  in  by  the  Law  -,  fome  chofen  men  to  read ,  ftudy  ,  and  interpret 
 the  Law  of  God  ,  as  the  Sonnes  or  Scholars  of  the  old  Prophets  ,  in  whofe 
 room  afterwards  Scribes  and  Expounders  of  the  Law  fucceeded.     And ,  becaufe 
 where  fo  great  variety  is ,  if  there  fhould  be  equality ,  confufion  would  follow , 
 the  Levites  were  in  all  their  Service  at  the  cppointment  and  direction  of  the  Sons 
 of  Aaron  ,  or  Priefts  •,  they  fubject  to  the  principal  Guides  and  Leaders  of  their 
 own  Order  5  and  they  all  in  obedience  under  the  High  Prieft.     Which  diffe- 
 rence 4oth  alfo  manifeft  it  felf  in  the  very  Titles ,   that  men  for  Honours  fake 
 gave  unto  them ,  terming  Aaron  and  his  Succeffours ,  High  or  Great  -,  the  Anti- 
 ents  over  the  Companies  of  Priefts,  Arch- Priefts,  Prophets,  Fathers  5  Scribes 
 and  Interpreters  of  the  Law  ,  Mafters.     Touching  the  Miniftery  of  the  Gofpel  of 
 Jefus  Chrift  ,  the  whole  Body  of  the  Church  being  divided  into  Laity  and  Cler- 
 gy ,  the  Clergy  are  either   Presbyters  or  Deacons.     I  rather  term  the  one  fore 
 Presbyters  than  a  Priefts  ,  becaufe  in  a  matter  of  fo 
 
 fmall  moment  ,  I  would  not  willingly  offend  their  J^L,  ^  *«$%$» t*£ 
 eares,  to  whom  the  name  of  Pnefthood  is  odious,  the  word  Prhji  not  a  Miniftcr  of  die  Gofpef, 
 though  without  caufe.     For  as  things  are  diftinguifh-     but  a  *f/*<  which  tfoMinfflcr  of  the  GoTpei  is 
 
 ,°r  1         ,         1     c  re       ■  \    c  nor  1    therefore  we  ouclu  not  to  call   the  Mini- 
 
 ed  one  from  another  by  thofe  true  eflential  forms,  ,le„  bf  thc  Gofpci  Pri  fy,  AB(j  that  chi,  is  rhe 
 which  being  really  and  actually  in  them  ,  doe  not  Engiifh  fpeecii ,  it  appeared  by  all  the  Engl  fh 
 onely  give  them  the  very  laft  and  higheft  degree    3gJ*£  ^f  «^f.  j£yo  £& 
 
 Of    their    natural   perfection  }    but   are  alfo    the  knot,      the  other  fide,  for  any  thai  ever  I  read,  tranflare 
 
 foundation  and  root   whereupon  all  other  inferiour    ^a^e??  *  rnejt.   Seeing  therefore  a  trieft 
 
 r  n-  j  jt-cl  \.       c  n.   i      •  r        Wltfl  us '  ant»  m  0l,r  Tongue,  doth  fienifie  both 
 
 perfections  depend  :  fo  if  they  that  firft  do  impofe  by  the  Papifh  Judgement,  in  refPeft  of  their  a. 
 names  ,  did  alwayes  underftand  exactly  the  nature    bominabie  Mafs,  and  alfo  by  the  judgement  of 
 
 of  rhir  whirh   rhev  nnminare       if  m™  Up  rUit  thpn        the  i"'0^™"  i  in  rc(Vtft  o(  r',c  Be3^  which 
 
 or  tnat  wnicn  tney  nominate  ,  it  may  be  tnat  trien,  were  rftred  jn  the  Law  t  a  fMrififi„e  0^cc  4 
 by  hearing  the  termes  of  vulgar  fpeech ,  we  fhould  whxh  the  Miniftet  of  the  Gofpei  neither  doth 
 ftill  be  taught  what  the  things  themfelves  moft  pro-    "V  exec«''»  !t  ■»  nunfoft,  that «  uriioi  be 
 
 ,  ti       1  c  i°i  /•  a       A  without  great  offence  foufed. 
 
 perly  are.    But  becaufe  words  have  fo  many  Artificers 
 
 by  whom  they  are  made ,  and  the  things  whereunto  we  apply  them  are  fraught 
 with  fo  many  varieties,  it  is  not  always  apparent,  what  the  firft  Inventers  refpect- 
 ed  ,  much  lefs  what  every  man's  inward  conceit  is  which  ufeth  their  words.  For 
 any  thing  my  felf  can  difcern  herein ,  I  fuppofe  that  they  which  have  bent  their 
 ftudy  to  fearch  more  diligently  fuch  matters,  do,  for  the  moft  part,  findethac 
 Name's  advifedly  given,  had  either  regard  unto  that  which  is  naturally  moft  pro- 
 per ;  or  if  perhaps,  to  fome  other  fpeciality,  to  that  which  is  fenfibly  moft  emi* 
 nent  in  the  thing  iignified 5  and  concerning  popular  ufe  of  words,  that  which  the 
 wifedom  of  their  Inventors  did  intend  thereby  ,  is  not  commonly  thought  of, 
 but  by  the  name  the  thing  altogether  conceived  in  grofs  ,  as  may  appear  in  that 
 if  you  ask  of  the  common  fort  what  any  certain  word,  for  example,  what  a  Prieft 
 doth  fignifie,  their  manner  is  not  to  anfwer,  a  Prieft  is  a  Clergy-man  which  offer- 
 eth  facrifice  to  God ,  but  they  fhew  fome  particular  Perfon ,  whom  they  ufe  to  call 
 by  that  name.    And  if  we  lift  to  defcend  to  Grammar ,  we  are  told  by  mafters  in 
 
 XX  u  r.hofe 
 
2oA.  Tbe  Fifth  Hoo^  of 
 
 Et)m.m*in.    thofe  Schools,  that  the  word  Priefi  hath  his  right  place  sVJ  ts  -\iAui  rpsi-<wT©.  t« 
 SsecaTreias  tS  9>*b  ,  in  him  vvhofe  meer  Fun&ion  or  Charge  is  the  fervice  of  God. 
 Howbeit  ,  becaufe  the  eminenteft  part  both  of  Heathenifli  and  Jewifh  fei vice  did 
 confift  in  Sacrifice  ,  when  Learned-men  declare  what  the  word  Prieft  doth  pro- 
 perly fignifie  ,  according  to  the  minde  of  the  firft  impofer  of  that  name ,  their  ordi- 
 akfsywL,      narv  "Schools  do  well  expound  it  to  imply  Sacrifice.     Seeing  then  that  Sacrifice 
 Mfr?chrfflu»  is  now  no  part  of  the  Church-Miniftry,  how  mould  the  name  of  Priefthood  be 
 homo  a.citur,  thereunto  rightly  applyed  i     Surely  even  as  Saint   Paul  applyeth  the  name  of 
 quia  natus efl;  b  ^^n  unt0  t)-,at  veiv  fubftance  of  Fifties  ,   which  hath  a  proportionable  corre- 
 qnffila     fpondence  to  Flefli ,  although  it  be  in  nature  another  thing.     Whereupon ,  whett 
 jeveiavk;      philofophers  will  fpeak  warily,    they  c  make  a  difference  between  Fleih  in  one 
 pro  nobiX-  lore  of  living  Creatures  ,  and  that  other  fubftance  in  the  reft  which  hath  but  ;t 
 rtiaurfeohtL-  kinde  of  analogy  to  Flefli  :  the  Apoftle  contrariwife  having  matter  of  greater  im- 
 Ks.ifid.Orit-  p0rtance  whereof  to  fpeak,  nameth  indifferently  both  Flefli.     The  Fathers  of  the 
 c'iCor.%.39.  Church  of  Chrift  with  like  fecurity  of  fpeech  call  ufually  the  Miniftery  of  the 
 d  Zy«  /■*'■  Gofpel  Priefthood  ,  in  regard  of  that  which  the  Gofpel  hath  proportionable  to  anti- 
 IZiZolU  ent  Sacrifices ,  namely  ,  the  Communion  of  the  bleffed  Body  and  Blood  of  Chrift, 
 S*»A**V  although  it  hath  properly  now  no  Sacrifice.     As  for  the  People,  when  they  hear 
 Kh,j4rtesvn  tjie  name  t  jt  draweth  no  more  their  Mindes  to  any  cogitation  of  Sacrifice  ,  than 
 7$*XS~  the  name  of  a  Senator  or  of  an  Alderman  caufeth  them  to  think  upon  old  age,  or 
 Myv » w.      t0  imagine  that  every  one  fo  termed  muft  needs  be  antient ,  becaufe  years  were  re- 
 nimVa!  fi  i.  fpe&ed  in  the  firft  nomination  of  both.     Wherefore ,  to  pafs  by  the  name,  let  them 
 ufe  what  dialed!  they  will,  whether  we  call  it  a  Priefthood,  a  Presbyter/hip ,  or 
 a  Miniftery  ,  itskilleth  not :  Although  in  truth  the  word  Presbyter  doth  feem  more 
 fit    and  in  propriety  of  fpeech  more  agreeable  than  Prie(t  with  the  drift  of  the 
 whole  Gofpel  of  Jefus  Chrift.     For  what  are  they  that  embrace  the  Gofpel  but  Sons 
 of  God  i  What  are  Churches  but  his  Families?    Seeing  therefore  we  receive  the 
 Adoption  and  ftate  of  Sons  by  their  Miniftery  whom/God  hath  chofen  outforthac 
 purpofe  :  feeing  alfo  that  when  we  are  the  Sons  of  God  ,  our  continuance  is  ftill 
 under  their  care  which  were  our  Progenitors ,  what  better  Title  could  there  be  given 
 them  than  the  reverend  name  of  Presbyters^  or  fatherly  Guides  <     The  Holy  Ghoft 
 throughout  the  body  of  the  New  Teftament,  making  fo  much  mention  of  them  , 
 Efaydtf.21.    doth  not  any  where  call  them  Priefts.     The  Prophet  Efay ,  I  grant,  doth,  but  in 
 fuch  fort  as  the  antient  Fathers,  by  way  of  analogy.     A  Presbyter,  according  to  the 
 proper  meaning  of  the  New  Teftament ,  is  he  unto  whom  our  Saviour  chrift  hath 
 communicated  the  power  of  Spiritual  procreation.     Out  of  twelve  Patriarks  illiied 
 the  whole  multitude  of  //^/according  to  the  ftefli.     And,  according  to  the  myftery 
 of  heavenly  birth,  our  Lord's  Apoftles  we  all  acknowledge  to  be  the  Patriarks  of  his 
 whole  Church.     St.  John  therefore  beheld  fitting  about  the  Throne  of  God  inHeaven 
 Rcvd.  4. 4.     four  and  twenty  Presbyters ,  the  one  half  Fathers  of  the  old  ,  the  other  of  the 
 Rtv.20.14.    new  Jerusalem.     In  which  refpecl:  the  Apoftles  likewife  gave  themfelves  the  fame 
 1 'l'a'9?.  i!     Title,  albeit  that  name  were  not  proper,  but  common  untothem  with  others.     For 
 of  Presbyters,  fome  were  greater,  fome  lefle  in  power  j  and  that  by  our  Saviour's 
 own  appointment;  the  greater  they  which  received  fulnefs  of  Spiritual  power ,.  the 
 lefs  they  to  whom  lefs  was  granted.     The  Apoftle's  peculiar  charge  was  to  publifh  the 
 Gofpel  of  Chrift  unto  all  Nations,  and  to  deliver  them  his  Ordinances  received  by 
 .    -;  •,  -.     immediate  revelation  from  himfelf.     Which ■preheminence  excepted-,  to  all  other 
 %om&jiTUi  Offices  and  Duties  incident  unto  their  Order ,  it  was  in  them  to  Ordain  and  Confecrate 
 rout&iTiu.      whomfoever  they  thought  meet  ,  even  as  oiir- Saviour  did  himfelf  affign  feventy  0- 
 op°p!ii?.re"  ther  of  his  own  Difciples,  inferiour  Presbyters,  whofe  Commiffion  to  Preach  and 
 Aftsi.4  ,*7-  Bnptize,  was  the  fame  which  the  Apoftles  had.     Whereas  therefore  we  finde,  that 
 the  very  firft  Sermon  which  the  Apoftles  did  publickly  make,  was,  the  converfion  of 
 above  three  thoufand  Souls,  unto  whom  there  were  every  day  more  and  more  added, 
 they  having  no  open  place  permitted  them  for  the  exercife  of  Chriftian  Religion, 
 think  we  that  Twelve  were  fufficient  to  teach  and  adminifter  Sacraments  info  many 
 private  places,  as  fo  great  a  multitude  of  People  did  require?  This  harveft,  our  Sa- 
 viour (  no  doubt )  forefeeing ,  provided  accordingly  Labourers  for  it  before  hand. 
 By  which  means  it  came  to  pals,  that  the  growthofthat  Church  being  fo  great  and 
 
 fo 
 
Ecclejiaflical  Tolity.  305 
 
 fo  {bidden ,  they   had  nbtwithftanding  in  a  readinefs  Presbyters  enough  to  furnifh 
 it.     And  thereiore   the  Hiftory  doth  make  no  mention  by  wjiat  occafion  Presby- 
 ters were  inftituted  in  tferufalcm  ,  onely  we  read  of  things  which  they  did ,  and 
 how  the  like  were  made  afterwards  elfewhere.     To  thele  two  Degrees  appoint- 
 ed  of  our  Lord  and  Saviour  Chrift,  his  Apoftles  foon  after  annexed  Deacons: 
 Deacons  therefore  muft  know,  faith  Cyprian,  that  our  Lord   himfelf  did  elect  Cypr.  Ep.# 
 Apoftles  5  but  Deacons,  after  his  afcenfion  into  Heaven,  the  Apoftles  ordained:  jj|  ^ Roga" 
 Deacons  were  Stewards  of  the  Church  ,  unto  whom  at  the  firft  was  committed  the 
 diftribution  of  Church-goods ,  the  care  of  providing  therewith  for  the  Poor ,  and  the 
 charge  to  fee  that  all  things  of  expence  might  be  religioufly  and  faithfully  dealt 
 in.     A  part  alfo  of  their  Office ,  was  attendance  upon  their  Presbyters  at  the 
 time   of  Divine  Service.     For  which  caufe  Ignatius ,    to  fet  forth  the  dignity  rgnar.  Eifft. 
 of  their  Calling ,  faith ,  that   they  are  in  fuch  cafe  to  the  Bifhop  ,  as  if  Angeli-  ad  *">• 
 cal  Powers  did  ferve  him.     Thefe  onely  being  the  ufes  for  which  Deacons  were 
 firft  made,  if  the  Church  have  firhence  extended  their  Miniftery  further  than 
 the  circuit  of  their  labour  at  the   firft  was  drawn ,   we  are  not  herein  to  think 
 the   Ordinance  of  Scripture    violated ,    except   there   appear   fome   prohibition , 
 which  hath  abridged  the  Church  of  that  liberty.     Which  I  note  chiefly,  in  regard  of 
 them  to  whom  it  feemeth  a  thing  fo  monftrous  ,  that  Deacons  mould  fometime 
 be  licenfed  to  preach  ,  whofe  institution  was  at   the  firft  to  another  end.     To 
 charge  them  for  this  as  men   not  contented  with  their  own  Vocations ,  and  as 
 breakers  into   that   which  appertained  unto  others  ,    is  very  hard.     For  when 
 they  are  thereunto  once  admitted,  it  is  part  of  their  own  Vocation,  it  appertain- 
 ed now  unto  them  as  well  as  others;  neither  is  it  intrufion  for  them  to  do  it  be- 
 ing in  fuch  fort  called,  but  rather  in  us  it  were  temerity  toblame  them  for  doing  it. 
 Suppofe  we  the  Office  of  Teaching  to  be  fo  repugnant  unto  the  Office  of  Deaconfhip, 
 that  they  cannot  concurr  in  one  and  the  fame  Perfon  *  What  was  there  done  in  the 
 Church  by  Deacons,  which  the  Apoftles  did  not  firft  difcharge  being  Teachers  i         • 
 Yea,   but  the  Apoftles  found  the  burthen  of  Teaching  fo  heavy,  that  they  judged 
 it  meet  to  cutt  off  that  other  charge,  and  to  have  Deacons  which  might  undertake 
 it.     Beitfo.     The  multitude  ofChriftiansincreafing  in  tferufalem,  and  waxing  great, 
 it  was  too  much  for  tha  Apoftles  to  teach,  and  to  minifter  unto  Tables  alfo.     The 
 former  was  not  to  be  flacked,  that  this  latter  might  be  followed.     Therefore  unto 
 this  they  appointed  others.     Whereupon  we  may  rightly  ground  this  Axiom,  that 
 when  the  fubject  wherein  one  man's  labours  of  fundry  kindes  are  imployed ,  doth 
 wax  fo  great,  that  the  fame  men  are  no  longer  able  to  manage  it  fufficiently  as  be- 
 fore, the  moft  natural  way  to  help  this,  is,  by  dividing  their  Charge  into  flipes,  and 
 ordaining  of  Under-Officers ;  as  our  Saviour  under  twelve  Apoftles,  feventy  Presby- 
 ters -,  and  the  Apoftles  by  his  example  feven  Deacons  to  be  under  both.     Neither, 
 ought  it  to  feem  lefs  reaibnable,  that  when  the  fame  men  are  fufficient  both  to  con- 
 tinue in  that  which  they  do  ,  and  alfo  to  undertake  fomewhat  more 3   acombination 
 be  admitted  in  this  cafe,  as  well  as  divifion  in  the  former.     We  may  not  therefore 
 difallow  it  in  the  Church  of  Geneva,  that  Calvin  and  Beza  were  made  both  Paftors 
 and  Readers  in  Divinity,  being  men  fo  able  to  difcharge  both.     To  fay  they  did  not 
 content  themfelves  with  their  Paftoral  vocations ,  butbrakeinto  that  which  belong- 
 eth  to  others ;  to  alledge  againft  them,  He  that  exhorteth  on  exhortation,  asagainft  Rom.i:.?, 
 us,  He  that  diftribitteth  in  /implicit] ,  is  alledged  in  great  cliflike  of  granting  licence 
 for  Deacons  to  preach,  were  very  hard.     The  antient  cuftome  of  the  Church,  was 
 to  yield  the  poor  much  relief,  efpecially  Widows.     But  as  poor  people  are  always 
 querulous  and  apt  to  think  themfelves  lefs  refpected  then  they  mould  be ,  we  fee 
 that  when  the  Apoftles  did  what. they  could  without  hindrance  to  their  weightier 
 bufinefs ,  yet  there  were  which  grudged  that  others  had  too  much ,  and  they  too 
 little  ,  the  Grecian  Widows  fhorter  Commons  than  the  Hebrews.     By  means  where- 
 of the  Apoftles  law  it  "meet  to  ordain  Deacons.     Now  tra<ft  of  time  having  clean 
 worn  out  thofe  firft  occafions,  for  which  the  Deacon/hip  was  then  moft  neceflary,  • 
 it  might  the  better  be  afterwards  extended  to  other  Services, and  fo  remain,  as  at 
 this  prefent  day,  a  Degree  in  the  Clergy  of  God  which  the  Apoftles  of  Chrift  did 
 inftitiue.    That  the  firft  feven  Deacons  were  chofen  out  ofthefeventy  Difciples,  is 
 
 Liu 
 
 2 
 
 an 
 
^06  The  Fifth  <Boo\tof 
 
 Epiph.i.  i.     an  errour  in  Epipbanitts.     For  to  draw  men  from  places  of  weightier,  unto  rooms  of 
 c' "'  meaner  labour ,  had  not  been  fit.     The  Apoftles,  to  the  end  they  might  follow  teach- 
 
 ing with  more  freedom ,  committed  the  miniftery  of  Tables  unto  Deacons.     And 
 mall  we  think  they  judged  it  expedient  to  chufe  fo  many  out  of  thofe  feventy  to  be 
 minifters  unto  Tables,  when  Chrift  himfelf  had  before  made  them  Teachers  f    It 
 appeareth  therefore ,  how  long  thefe  three  degrees  of  Ecdefiaftical  Order  have  con- 
 tinued in  the  Church  of  Chrift  •,  thehigheftandlargeft ,  that  which  the  Apoftles,  the 
 next  that  which  Presbyters ,  and  the  loweft  that  which  Deacons  had.    Touching 
 Prophets ,  they  were  fuch  men  as  having  otherwife  learned  the  Gofpel ,  had  from 
 above  beftowed  upon  them  a  fpecial  gift  of  expounding  Scriptures,  and  of  fore- 
 A«*2i.  io.    fliewing  things  to  come.     Of  this  fort  Agabus  was  ,  and  befides  him  m^erufalem 
 Aftm.27.     funcjry  others,  who  notwithftanding  are  not  therefore  to  be  reckoned  with  the 
 Clergy,  becaufe  no  man's  gifts  or  qualities  can  make  him  a  Minifter  of  holy  things, 
 unlefs  Ordination  do  give  him  power.     And  we  nowhere  finde  Prophets  to  have 
 been  made  by  Ordination  ^  but  all  whom  the  Church  did  ordain,  where  either  to  ferve 
 as  Presbyters  or  as  Deacons.     Evangelifts  were  Presbyters  of  principal  fufiBciency, 
 whom  the  Apoftles  fent  abroad ,  and  ufed  as  Agents  in  Ecdefiaftical  affairs  where- 
 foever  they  faw  need.     They  whom  we  finde  to  have  been  named  in  Scripture ,  E  van- 
 *  Arts  9. 18.    gelifts  j  a  Ananias ,  b  Apollos ,  c  Timothy ,  and  others  were  thus  employed.    And  con- 
 tit&s  18.  i4-  Ceming  Evangelifts,  afterwards  in  Trajans  dayes ,  the  Hiftory  Ecdefiaftical noteth 
 iTim?3.is!  that  many   of  the  Apoftle's  Difciples  and  Scholars  which  were  then  alive,  and  did 
 5.14.  2.8.     with  Angular  love  of  Wifdom  affeft  the  Heavenly  Word  of  God,  to  mew  their 
 m.  !*!&*+  wiling  mindes  in  executing  that  which  Chrift  firft  of  all  requireth  at  the  hands 
 of  men  ,   they   fold  their  Poffeffions ,  gave  them  to  the  Poor  ,  and,  betaking 
 themfelves  to  travel,  undertook  the  labour  of  Evangelifts,  that  is,  they  pain-  , 
 fully  preached  Chrift ,  and  delivered  the  Gofpel  to  them ,  who  as  yet  had  ne- 
 ver heard  the  Doctrine  of  Faith.     Finally  ,  whom  the  Apoftle  nameth  Paftors 
 and  Teachers,  what  other  were  they  than  Presbyters  alfo,  howbeit  fettled  in 
 fome  certain  charge  ,  and  thereby  differing  from  Evangelifts  i   I  befeech  them 
 therefore  which  have  hitherto  troubled  the  Church  with  queftions,  about  Degrees 
 and  Offices  of  Ecdefiaftical  Calling  ,  becaufe  they  principally  ground  themfelves 
 upon  two  places,  that,  all  partiality  laid  afide,  they  would  fincerely  weigh  and 
 examine  ,  whether  they  have  not  mif-interpreted  both  places,  and  all  by  furmifing 
 incompatible  Offices  ,  where  nothing  is  meant  but  fundry  graces ,  gifts  and  abili- 
 ties which  Chrift  beftowed.     To  them  of  Corinth  ,  his  words  are  thefe,  Cod 
 1  Cor.  2.28.    placed  in  the  Church  ,  ftrft  of  all ,  fome  Apoftles  5  Secondly  ,  Prophets  5  Thirdly , 
 Teachers  5  after  them  Powers  ,  then  gifts  of  Cures  ,  Aides,    Governments ,  kindes 
 fif  Languages.     Are  all  Apoftles  t   Are  all  Prophets  ?  Are  all  Teachers  ?  Is  there 
 power  in  all  ?   Have  all  grace  to  cure  ?  Do  all  [peak  with  Tongues  ?  Can  all  inter", 
 pret  ?     But  be  you  defirous  of  the  better  graces.    They  which  plainly  difcern  firft, 
 that  fome  one  general  thing  there  is  which  the  Apoftle  doth  here  divide  into  all  thefe 
 branches,  and  do  fecondly  conceive  that  general  to  be  Church-Offices  ,  befides  a 
 number  of  other  difficulties,  can  by  no  means  poflibly  deny  but  that  many  of  thefe 
 might  concurr  in  one  man,  and  peradventure ,  in  fome  one  all;  which  mixture  not- 
 withftanding ,  their  form  of  difcipline  doth  moft  fhun.     On  the  other  fide  ,  admic 
 that  Communicants  of  fpecial  infufed  grace ,  for  the  benefit  of  Members  knit  into 
 one  body,  the  Church  of  Chrift  ,  are  here  fpoken  of,  which  was  in  truth  the  plain 
 drift  of  that  whole  Difcourfe  5  and  fee  if  every  thing  do  not  anfwer  in  due  place 
 with  that  fitnefs,  which  fheweth  eafily  what  is  likelieft  to  have  been  meant.     For 
 why  are  Apoftles  the  firft,  but  becaufe  unto  them  was  granted  the  Revelation  of  all 
 Truth  from  Chrift  immediately  i     Why  Prophets  the  fecond,  but  becaufe  they  had 
 of  fome  things  knowledge  in  the  fame  manner  ?     Teachers  the  next ,  becaufe  whatfo- 
 ever  was  known  to  them  it  came  by  hearing,  yet  God  withal  made  them  able  to  in- 
 flrud,  which  every  one  could  not  do  that  was  taught.    After  Giits  of  Edification 
 there  follow  general  abilities  to  work  things  above  Nature,  Grace  tocuremenof 
 bodily  Difeafes,  Supplies  againftoccurrent  defects  and  impediments,  Dexterities  to 
 govern   and   direcl  by  counfel  ;  Finally  ,  aptnefs  to  fpeak  or  interpret  foreign 
 tongues.    Which  Graces,  not  poured  out  equally,  but  diveifly  foitedand  given,  werea 
 
 caufe 
 
Ecclejtajlical  Toltty.  20 j 
 
 caufe  why  not  onely  they  all  did  furnifh  up  the  whole  Body ,  kit  each  benefit  and 
 help  other.  Again,  the  fameApoftle,  other-where  in  like  fort,  To  every  oneoft\>W-4-7- 
 us  is  given  grace,  according  to  the  meafure  of  the  gift  of  Chrift.  Wherefore  he  faith^when  1>Cll-d8«'8' 
 he  afcended  up  on  high ,  he  led  Captivity  captive ,  and  gave  gifts  unto  men.  He  there- 
 fore gave  fome  Jpofllcs  ,  and  fome  Prophets  ,  and  fome  Evangel/ (Is ,  and  fome  Pallors 
 and  Teachers  ,  for  the  gathering  together  of  Saints ,  for  the  work  of  the  Mini  fiery ,  for 
 the  edification  of  the  Body  of  chrift.  In  this  place  none  but  gifts  of  Inftru&ion  are 
 expieft.  And  becaufe  of  Teachers  fome  were  Evangelifts  which  neither  had  any  pare 
 of  their  knowledge  by  Revelation  as  the  Prophets,  and  yet  in  ability  to  teach  were 
 farr  beyond  other  Paftors,  they  are,  as  having  received  one  way  lefs  than  Prophets, 
 and  another  way  more  than  Teachers,  fet  accordingly  between  both.  FortheApo- 
 ftle  doth  in  neither  place  refpecT:  what  any  of  them  were  by  Office  or  Power  given 
 them  through  Ordination,  but  what  by  grace  they  all  had  obtained  through  miracu- 
 lous infufion  of  the  Holy  Ghoft.  For  in  Chriftian  Religion ,  this  being  the  ground 
 of  our  whole  Belief,  that  the  promifes  which  God  of  old  had  made  by  his  Prophets 
 concerning  the  wonderful .  Gifts  and  graces  of  the  Holy  Ghoft.,  wherewith  the 
 Reign  of  the  true  Mefiias  mould  be  made  glorious  ,  were  immediately  after  our 
 Lord's  Afcenfion  performed  ,  there  is  no  one  thing  whereof  the  Apoftles  did  take, 
 more  often  occafion  to  fpeak.  Out  of  men  thus  endued  with  gifrs  of  the  Spirit  up- 
 on their  Converfion  to  Chriftian  Faith,  the  Church  had  her  Minifters  chofen ,  unto 
 whom  was  given  Ecclefiaftical  power  by  Ordination.  Now  ,  becaufe  the  Apoftle  in 
 reckoning  degrees  and  varieties  of  Grace,  doth  mention  Paftors  and  Teachers ,  al-. 
 though  he  mention  them  not  in  refpeft  of  their  Ordination  to  exercife  the  Mini- 
 ftery ,  but  as  examples  of  men  efpecially  enriched  with  the  gifts  of  the  Holy 
 Ghoft,  divers  learned  and  skilfull  men  havefo  taken  it,  asifthofe  places  did  intend 
 to  teach  what  Orders  of  Ecclefiaftical  Perfons  there  ought  to  be  in  the  Church  of 
 Chrift,  which  thing  we  are  not  to  learn  from  thence  but  out  of  other  parts  of  holy  • 
 Scripture,  whereby  it  clearly  appeareth,  that  Churches  Apoftolick  did  know  but 
 three  degrees  in  the  power  of  Ecclefiaftical  Order;  at  the  firft  Apoftles ,  Presbyters, 
 and  Deacons  ;  afterwards  in  ftead  of  Apoftles ,  Biihops ,  concerning  whofe  Order 
 we  are  to  fpeak  in '  the  feventh  Book.  There  is;  an  errour  which  beguileth 
 many  who  doe  much  intangle  both  themfelves  and  others  by  not  diftinguifli- 
 ing  Services ,  offices ,  and  Orders  Ecclefiaftical  :  the  firft  of  which  three,  and  in 
 part  the  fecond  may  be  executed  by  the  Laity  ;  whereas  none  have  ,  or  can 
 have  the  third  but  the  Clergy.  Catechifts,  Exorcifts,  Readers,  Singers,  and 
 the  reft  of  like  fort ,  if  the  nature  onely  of  their  labours  and  pains  be  confider- 
 cd ,  may  in  that  refpeel:  feem  Clergy-men ,  even  as  the  Fathers  for  that  caufe 
 term  them  ufually  Clerks ;  as  alfo  in  regard  of  the  end  whereunto  they  were  train- 
 ed up,  which  was  to  be  ordered  when  years  and  experience  ftiould  make  them  able. 
 Notwithftanding ,  in  as  much  as  they  no  way  differed  from  others  of  the  Laity  longer 
 than  during  that  work  of  Service,  which  at  any  time  they  might  give  over ,  be- 
 ing thereunto  but  admitted,  not  tyed  by  irrevocable  Ordination ,  we  rmdethem 
 alwayes  exa&ly  fevered  from  that  body  whereof  thofe  three  before  rehearfed  Or- 
 ders alone  are  natural  parts.  Touching  Widows  ,  of  whom  fome  men  are  per- 
 fwaded ,  that  if  fuch  as  Saint  Paul  defcribeth  may  be  gotten  ,  we  ought  to  retain 
 them  in  the  Church  for  ever.  Certain  mean  Services  there  were  of  Attendance;  rr.i  i.p.j?!1 
 as  about  Women,  at  the  time  of  their  Baptifm,  about  the  Bodies  of  the  fick  '  r,m-5-9- 
 and  dead ,  about  the  necelfities  of  Travellers  ,  Way- faring  men ,  and  fuch  like, 
 wherein  the  Church  did  commonly  ufe  them  when  need  required ,  becaufe  they 
 lived  of  the  Alms  of  the  Church  ,  and  were  fitteft  for  fuch  purpofes ;  Saint 
 Paul  doth  therefore  ,  to  avoid  fcandal ,  require  that  none  but  Women  well- 
 experienced  and  vertuoufly  given,  neither  any  under  threefcore  years  of  age  mould 
 be  admitted  of  that  number.  Widows  were  never  in  the  Church  fo  highly  efteem- 
 ed  as  Virgins.  But  feeing  neither  of  them  did  or  could  receive  Ordination ,  to  make 
 them  Ecclefiaftical  Perfons  were  abfurd.  The  antienteft  therefore  of  the  Fathers 
 mention  thofe  three  degrees  of  Ecclefiaftical  Order  fpecified ,  and  no  moe.  when 
 your  Captains  (  faith  Tertullian)  that  is  to  fay ,  the  Deacons ,  Preshytersrand  BiJJwps  fy3  femi.  je 
 who  fiall  teach  the  Laity  1  tfut  they  mufi  be  conffant?   Again,  What  flmld I  mention  Vcrfccuc. 
 
 Laymen 
 
308  The  Fifth  rBoo{of 
 
 c$tat.\.\.      Lay-men  (faith  Of  tat  us)  yea  ,  or  divers  of  the  Miniflery  it  felf ?     To  what  purpofe 
 Deacons  ,  which   are  in  the  third ,  or  Presbyters  in  the  [econd  degree  of  Priejlhood, 
 when  the  very  Heads  and  Princes  of  all,  even  certain  of  the  Bifhops  themselves  were 
 content  to  redeem  life  with  the  lofs  of  Heaven  *     Heaps  of  Allegations  in  a 
 cafe  fo  evident  and  plain  are  needlefs.     I  may  fecurely  therefore  conclude ,  that 
 there  are  at  this  day  in  the  Church  of  England ,  no  other  than  the  fame  De- 
 grees of  Ecclefiaftical  Order ,  namely  ,  Bifhops ,  Presbyters ,  and  Deacons ,  which 
 had  their  beginning  from  Chrift  ,  and   his  blelTed  Apoftles  themfelves.     As  for 
 Deans  ,  Prebendaries  ,  Parfons  ,  Vicars  ,  Curates ,  Arch-deacons ,  Chancellours, 
 Officials,  Commiffaries ,  and  fuch  other  the  like  names,  which  being  not  found  in 
 holy  Scripture,  we  have  been  thereby  through  fome  mens  errour  thought  to  allow 
 of  Ecclefiaftical  Degrees  not  known,  nor  ever  heard  of  in  the  better  ages  of  former 
 times;  all  thefe  are  in  truth  but  Titles  of  Office,  whereunto  partly  Ecclefiaftical  Per- 
 sons ,  and  partly  others  are  in  fundry  forms  and  conditions  admitted ,  as  the  ftate  of  the 
 Church  doth  need  degrees  of  Order,  ftill  continuing  the  fame  they  were  from  the 
 firft  beginning.     Now  what  habit  or  attire  doth  befeem  each  Order  toufeinthe 
 courfe  of  common  life,  both  for  the  gravity  of  his  Place,  and  for  Example-fake 
 to  other  men ,  is  a  matter  frivolous  to  be  difputed  of.     A  fmall  meafure  of wifedom 
 may  ferve  to  teach  them  how  they  fhould  cutt  their  coats.    But  feeing  all  well- 
 ordered   Polities  have  ever  judged  it  meet  and  fit  by  certain  fpecial  diftin<5t  Orna- 
 ments   to  fever  each  fort  of  men  from  other  when  they  are  in  publick  ,  to 
 the    end   that   all   may    receive   fuch  Complements  of  Civil  Honour  ,    as  are 
 due  to  their  Roomes  and   Callings,  even  where  their  Perfons  are  not  known, 
 it   argueth   a  difproportioned    minde    in  them  whom    fo   decent    Orders  dif- 
 pleafe. 
 19.  We  might  fomewhat  marvel ,  what  the  Apoftle  Saint  Paul  fhould  mean  to 
 FoiwUticS'  fay  thsrt  Covetoufnefs  is  Idolatry ,  if  the  daily  pradlife  of  men  did  not  fliew ,  that 
 Endow-         whereas  Nature  requireth  God  to  be  honoured  with  wealth  ,  we  honour  for  the 
 "unc'ended'  mo&  Part  Wealth  as  God.    Fain  we  would  teach  our  felves  to  believe,  that  for 
 for  pcrpetir*  worldly  goods  it  fufficeth  frugally  and  honeftly  to  ufe  them  to  our  own  benefit,  without 
 cyofBciigi-    detriment  and  hurt  of  others  •-    or  it  we  go  a  degree  farther,  and  perhaps  convert 
 purvoTebeirg  fome   fmall  contemptible  portion  thereof  to  Charitable  ufes  ,  the  whole  duty 
 chidy  fulfil     which   we  owe  unto  God  herein  is  fully  fatisfied.     But  for  as  much  as  we  can- 
 cur  KShe     not  "gh^y  honour  God  ,  unlefs  both  our  Souls  and  Bodies  be  fometime  imployed 
 certain  and    meerly  in  his  Service-,  Again,  fith  we  know  that  Religion  requireth  at  our  hands 
 (ufficicnc        trie  takjng  avvay  of  fo  great  a  part  of  the  time  of  our  lives  quite  and  clean  from  our 
 mi 'ftnc"d""y  own  bufinefs  5  and  the  beftowing  of  the  fame  in  his  •,  Suppofe  we  that  nothing  of 
 alienation  of    our  wealth  and  fubftance  is  immediately  due  to  God  ,  but  all  our  own  to  beftow 
 Hants' be       and  fpend  as  our  felves  think  meet?    Are  not  our  riches  as  well  his,  as  the  days  ' 
 ma  le  f  u-      of  our  life  are  his  t    Wherefore ,  unlefs  with  part  we  acknowledge  his  Supream 
 firare.  Dominion  ,  by  whofe  benevolence  we  have  the  whole ,  how  give  we  Honour 
 
 to  whom  Honour  belongeth  ,  or  how  hath  God  the  things  that  are  God's  ?  I 
 would  know  what  Nation  in  the  World  did  ever  honour  God,  and  not  think  it  a 
 point  of  their  duty  to  do  him  honour  with  their  very  goods.  So  thatthiswemay 
 boldly  fet  down  as  a  Principle  clear  in  Nature ,  an  Axiom  which  ought  not  to  be 
 called  in  queftion  ,  a  Truth  manifeft  and  infallible  ,  that  men  are  eternally  bound' 
 to  honour  God  with  their  fubftance ,  in  token  of  thankful  acknowledgement  that 
 all  they  have  is  from  him.  To  honour  him  with  our  worldly  goods,  not  only  by 
 fpending  them  in  lawful  manner,  and  by ufing them without'offence ,  but alfo by 
 alienating  from  our  felves  fome  reafonable  part  or  portion  thereof,  and  by  offering 
 up  the  fame  to  him  as  a  fign  that  we  gladly  confefs  his  fole  and  Soveraign  Dominion 
 over  all  ,  is  a  dury  which  all  men  are  bound  unto  ,.  and  a' part  of  that  very  Wor-- 
 fhip  of  God  ;  which,  as  the  Law  of  God  and  Nature  it  felf  requireth,  fo  we  are 
 the  rather  to  think  all"  menvno  lefs  ftriclly  bound  thereunto  than  to  any  other  natu- 
 ral duty ,  in  as  much  as  the  hearts  of,  men  do  fo  cleave  to  thefe  earthly  things ,  fo 
 much  admire  them  for  the  fway  they  have  in  the  World  ,  impute  them  fo  generally 
 either  to  Nature,  or  to  Chance,  and  Fortune,  fo  little  think  upon  theGraceand 
 Providence  from  which  they  come  3  that  unlefs  by  a  kinde  of  continual  tribute  ive 
 
 did 
 
Scckfiaslkal  polity .  209 
 
 did  acknowledge  God's  Dominion  ,  it  may  be  doubted  that  fhort  in  time  men 
 would  learn  to  forget  whofe  Tenants  they  are  ,  and  imagine  that  the  World  is 
 their  own  abfolute ,  tree ,  and  independent   inheritance.     Now  ,    concerning  the 
 kinde  or  quality  of  gifts  which  God  receiveth  in  that  fort ,  wearetoconfidertherri, 
 partly  as  firft  they  proceed  from  us,  and  partly  as  afterwards  they  are  tofervefor 
 divine  ufes.     In  that  they  are  testimonies  of  our  affe&ion  towards  God ,  there  is  no 
 doubt  8  but  fuch  they  fhould  be  as  befeemeth  mod  his  Glory  to  whom  we  offer  them. 
 In  this  refpect  the  fatnefs  of  Abel's  Sacrifice  is  commended-,  the  flower  of  all  mens 
 increafe  affigned  to  God  by  Solomon  ♦,  the  Gifts  and  Donations  of  the  People  rejected 
 as  oft  as  their  cold  affection  to  God-ward  made  their  Prefents  to  belittle  worth. 
 Somewhat  the  Heathens  faw  touching  that  which  was  herein  fit ,  and  therefore  they 
 unto  their  gods  did  not  think  they  might  confecrate  any  thing  which  was  impure  or  Purcm,  pr<> 
 unfound ,  or  already  given  ,  or  elfe  not  truly  their  own  to  give.     Again ,  in  regard  of  ufe,  n^'  \xaf^" 
 forafmuch  as  we  know  that  God  hath  himfelf  no  need  of  worldly  commodities,  but  Fefl.'ub.  14, 
 takech  them  becaufe  it  is  our  good  to  be  fo  exercifed  ,  and  with  no  other  intent  ac- 
 cepteth  them  ,   but  to  have  them  ufed  for  the  endlefs  continuance  of  Religion  - 
 there  is  no  place  left  of  doubt  or  controverfie  ,  but  that  we  in  the  choyceof  our 
 gifts,  are  to  level  at  the  fame  mark,  and  to  frame  our  felves  to  his  known  intents 
 and  purpofes.     Whether  we  give  unto  God  therefore  that  which  himfelf  by  com- 
 mandment requireth  5  or  that  which  the  publick  confent  of  the  Church  thinketh  good 
 to  allot ,  or  that  which  every  man's  private  devotion  doth  befl  like ,  in  as  much  as  the 
 gift  which  we  offer  ,  proceedeth  not  only  as  a  teftimony  of  our  affection  towards 
 God*,  but  alfo  as  a  mean  to  uphold  Religion ,  the  'exercife  whereof  cannot  ftand 
 without  the  help  of  temporal  commodities  :  if  all  men  be  taught  of  Nature  to 
 wifh ,  and ,  as  much  as  in  them  lyeth ,  to  procure  the  perpetuity  of  good  things; 
 if  for  that  very  caufe  we  honour  and  admire  their  wifdom  ,  who   having  been 
 Founders  of  Common-weals,  could  devife  how  to  make  the  benefit  they  left  be- 
 hind them  durable  5  if ,  efpecially  in  this  refpecl:  ,  we  preferr  Lycurgus  before 
 Solon,  and  the  Spartan  before  the  Athenian  Polity ,  it  muff,  needs  follow,  that 
 as   we  do  unto  God  very  acceptable  fervice   in  honouring  him   with  our   fub- 
 ftance ,  fo  our  fervice  that  way  is  then  raoft  acceptable ,  when  it  tendeth  to  per- 
 petuity.    The  firft  permanent  donations  of  honour  in  this   kinde  are  Temples. 
 Which  works  do  fo  much  fet  forward  the  exercife  of  Religion,  that  while  the 
 World  was  in  love  with  Religion  ,  it  gave  to  no  fort  greater  reverence  than  to 
 whom  it  could  point  and  fay  ,    Thefe  are  the  men  that  have  built  us  Synagogues, 
 But  of  Churches  we  have  fpoken  fufriciently  heretofore.     The  next  things  to 
 Churches  are  the  Ornaments  of  Churches ,  memorials  which  mens  devotion  hath 
 added  to  remain  in  the  treafure  of  God's  Houfe ,  not  onely  for  ufes  wherein  the 
 exercife  of  Religion  prefenrly  needeth  them ,  but  alfo  partly  for  fupply  of  future 
 calual  necetfities  -,  whereunto  the  Church  is  on  earth  fubject ,  and  partly  to  the 
 end ,  that  while  they  are  kept  they  may  continually  ferve  as  teftimonies ,  giving 
 all  men  to,  underftand  ,    that  God  hath  in  every  Age  and  Nation,  fuch  as  think 
 it  no  burthen  to  honour  him  with  their  fubftance.     The  riches  firft  of  the  Ta- 
 bernacle of  God  ,  and  then  of  the  Temple  of  ^emfalem  ,  arifing  out  of  volunta- 
 ry Gifts  and  Donations  ,  were  ,  as  we  commonly  fpeak  ,  a  Nemo  fat ,  the  value 
 of  them    above  that  which  any  man  would  imagine.      After  that   the  Taber- 
 nacle was  made,  furnifhed  with  all  neceifaries,  and  let  up  ,  although  in  the  wilder- 
 nefs  their  ability  could  not  poffibly  be  great,  the  very  metal  of  thofeVeffels which  Nura.785.85. 
 the  Princes,  of  the  twelve  Tribes  gave  to  God  for  their  firft  Prefents ,  amounted  even 
 then  to  two  thoufand  and  four  hundred  fhekels  of  Silver,  an  hundred  and  twenty 
 fhekels  of  Gold  ,  every  fhekel  weighing  half  an  ounce.     What  was  given  to  the  l  chfon.  29. 
 Temple  which  Solomon  erected  ,  we  may  partly  conjecture,  when  over  and  be-  ^37.24.'' 
 fides  Wood,  Marble,  Iron,  Brais,  Veftments,  Precious  Scones,  and  Money  5  the  Ezra  a.  68,' 
 lum   which  David  delivered  into  Solomons  hands  for  that  purpofe  ,  was  of  Gold  in  *9'  2 
 mafs  eight  thoufand,  and  of  Silver  feventeen  thoufand  Cichars,  every  Cichar  con-  Ezra  i.  24. 
 taining  a  thoufand  and  eight  hundred  fhekels,  which  rifeth  to  nine  hundred  Ounces 
 in  every  one  Cichar  :  whereas  the  whole  charge  of  the  Tabernacle  did  not  amount 
 unto  thirty  Cichars.    After  their  return  oUtof  Babylon,  they  were  not  prefently  in 
 
 cafe 
 
5io 
 
 The  Fifth  *Boo{of 
 
 Nchtm.7. 70- 
 
 Mchem.10.32 
 
 *  Cic.  orat. 
 pro  L.  Flac. 
 Cum  aurutn 
 Judseorum 
 nomine  quo- 
 tannis  ex  It«- 
 Ha  &  ex  om- 
 nibus veftris 
 Provinces 
 H'erofoly- 
 nuam  expor- 
 tari  foleret 
 Flaccus  fanxit 
 ediflo,  ne  ex 
 Afia  export* 
 ri  licerct. 
 ft  Jofeph. 
 Anti.l  4.C.12. 
 c  Every  ralent 
 in  value  600. 
 Crowns  : 
 Num.35. 
 Lcvir.  2$.  34- 
 &  27.  38. 
 
 Gen.  14.  20. 
 Gen.  28.  20- 
 
 Deut.14. 22. 
 
 Plin.  hill,  nat, 
 !.  12.  c.  14. 
 
 AS{*«  tttS- 
 
 uav  ?ft    arm 
 /xova.S'&  6b 
 
 wmv.  Philo. 
 <sfei  "Atg/k. 
 
 cafe  to  make  their  fecond  Temple  of  equal  magnificence  and  glory  with  that  which 
 the  enemy  had  deftroyed.     Notwithftanding  what  they  could,  they  did.    Infomuch 
 that,  the  building  finifhed,  there  remained  in  the  Coffers  of  the  Church  to  uphold 
 the  fabrick  thereof,  fix  hundred  and  fifty  Cichars  of  Silver,  onehundredof  Gold. 
 Whereunto  was  added  by  Nehemias  of  his  own  gift  a  thoufand  drams  of  Gold,  fifty 
 veffels  of  Silver  ,  five  hundred  and  thirty  Priefts  veftments  •,  by  other  the  Princes 
 of  the  Fathers  twenty  thoufand  drams  of  Gold  ,  two  thoufand  and  two  hun- 
 dred pieces  of  Silver  -,  by  the  reft  of  the  People  twenty  thoufand  of  Gold,  two  thou- 
 fand of  Silver  ,  threescore  and  feven  attires  of  Priefts.     And  they  furthermore 
 bound  themfelves  towards  other  Charges  to  give  by  the  Pole  in  what  part  of  the 
 World  foever  they  (hould  dwell,  the  third  of  a  fhekel,  that  is  to  fay ,  thefixth 
 part  of  an  ounce  yearly.     ■  This  out  of  foreign  Provinces ,  they  always  fent  in 
 Gold.     Whereof  b  Mithridates  is  faid  to  have  taken  up  by  the  way  before  it 
 could  pafs  to  Zferufalem  from  Afia  ,   in  one  adventure  eight  hundred    talents  5 
 Crajfus  after  that  to  have  borrowed  of  the  Temple  it  felf  eight  thoufand :  at 
 which  time  Eleazar  having  both  many  other  rich  Ornaments ,  and  all  the  Tapeftry 
 of  the  Temple  under  his  cuftody ,  thought  it  the  fafeft  way  to  grow  unto  fome 
 compofition ,  and  fo  to  redeem  the  refidue  by  parting  with  a  certain  beam  of 
 Gold  about  (even  hundred  and  an  half  in  weight ,  a  prey  fufficient  for  one  man , 
 as  he  thought,  who  had  never  bargained   with  Craffus  till  then,  and  therefore 
 upon  the  confidence  of  a  folemn  Oath  that  no  more  fliould  be  looked  for,  he 
 (imply  delivered  up  a  large  morfel,  whereby  the  value  of  that  which  remained  was 
 betrayed ,  and  the  whole  loft.    Such  being  the  cafualties  whereunto  moveable 
 Treafures  are  fubject ,  the  Law  of  Mofes  did  both  require  eight  and  twenty  Ci- 
 ties ,  together  with  their  Fields  and  whole  Territories  in  the  Land  of  fary ,  to 
 be  referved  for  God  himfelf  5  and  not  onely  provide  for  the  liberty  of  farther 
 additions ,  if  men  of  their  own  accord  fliould  think  good ,  but  alfo  for  the  fafe 
 prefervation  thereof  unto  all  Pofterities ,  that  no  man's  avarice  or  fraud,  by  defeat- 
 ing fo  vertuous  intents ,  might  difcourage  from  like  purpofes.     God's  third  indow- 
 ment  did  therefore  of  old  confift  in  Lands.     Furthermore ,  fome  caufe  no  doubt  there 
 is ,  why  befides  fundry  other  more  rare  Donations  of  uncertain  rate ,  the  Tenth  fliould 
 be  thought  a  Revenue  fo  natural  to  be  allotted  out  unto  God.    Forofthefpoils 
 which  Abraham  had  taken  in  Warr ,  he  delivered  unto  Melchifedeck  the  Tithes.     The 
 vow  oitfacob,  at  fuch  time  as  he  took  his  journey  towards  Harm  ,  was,  if  God  will 
 be  with  me ,  and  will  keep  me  in  this  voyage  which  I  am  to  go ,  and  will  give  me  Bread  to 
 eat,  and  Cloaths  to  put  on,  fo  that  I  may  return  to  my  Father s  houfe  in  fafety ,  then 
 fhall  the  Lord  be  my  Cod;  and  this  Stone  which  J  have  fet  up  as  a  Pillar  ,  the  fame 
 fha/l  be  God's  Houfe ,  and  of  all  thou  fhalt give  me  I  will give  unto  thee  the  Tytbe.     And 
 as  Abraham  gave  voluntarily ,  as  ?acob  vowed  to  give  GodTythes,  fo  the  Law  of 
 Mofes  did  require  at  the  hands  of  all  men  the  felf-famekinde  of  Tribute,  the  Tenth 
 of  their  Corn,  Wine,  Oyl,  Fruit,  Cattel,  and  whatfoever  increafe  his  heavenly 
 Providence  fhould  fend.    In  fo  much,  that  Painims  being  herein  followers  of  their 
 fteps,  paid  Tythes  likewife  :  Imagine  we  that  this  was  for  no  caufe  done ,  or  that 
 there  was  not  fome  fpecial  inducements  to  judge  the  Tenth  of  our  Worldly  profits 
 the  moft  convenient  for  God's  Portion  ".     Are  not  all  things  by  him  created  in 
 fuch  fort,  that  the  formes  which  give  them  their  diftindion  are  number,  their  ope- 
 rations meafure ,  and  their  matter  weight  ?    Three  being  the  myftical  number  of 
 God's  unfearchable  perfection  within  himfelf  ;  Seven  the  number  whereby  our 
 own  perfections,  through  grace ,  are  moft  ordered ;  and  Ten  the  number  of  Nature's 
 perfections  (  for  the  beauty  of  Nature^  is  Order-,  and  the  foundation  of  Order,  Num- 
 ber-, and  of  Number,  Ten  the  higheft  we  can  rife  unto  without  iteration  of  numbers 
 under  it  )  could  Nature  better  acknowledge  the  power  of  the  God  of  nature  ,  than 
 by  affigning  unto  him  that  quantity  which  is  the  continent  of  all  fhe  poffeiTeth? 
 There  are  in  Philo  the  Jew  ,  many  Arguments  to  fhew  the  great  congruity  and 
 fitnefs  of  this  number  in  things  confecrated  unto  God.     But  becaufe  over-nice 
 and  curious  fpeculations  become  not  the  earneftneffe  of  holy  things  ,  I  omit 
 what  might  be  farther  obferved ,  as  well  out  of  others  ,  as  out  of  him  ,  touching 
 the  quantity  of  this  general  facred  Tribute  5  whereby  it  commeth  to  pafle ,  that 
 
 the 
 
Ecclejiajlical  ^Polity.  311 
 
 the   meaneft  and  the  very  pooreft  amongft  men ,  yielding  unto  God  as  much  in' 
 proportion  as  the  greateft ,  and  many  times  in  affe&ion  more ,  have  this  as  a  fen- 
 fible  token  always  afTuring  their  mindes,  that  in  his  fight,  from  whom  all  good 
 is  expected,  they  are  concerning  acceptation,  protection,  divine  priviledges  and  " 
 preheminencies  whatfoever,  Equals  and  Peers  with  them  unto  whom  they  a:e  other- 
 wife  in  earthly  refpec-is  Inferiours  -,   being  furthermore  well  allured  that  the  top  as 
 it  were  thus  prefented  to  God  is  neither  loft,  nor  unfruitfully  beftowed ,  but  doth 
 fandlifie  to  them  again  the  whole  Mafs ,  and  that  he  by  receiving  a  little  undertaketh 
 to  blefs  all.     In  which  confederation  the  Jewes  were  accuftomed  to  name  their 
 Tithes ,  the  b  hedge  of  their  Riches.     Albeit  a  hedge  do  onely  fence  and  preferve  that  hmfforetb  k~ 
 which  is  contained  ,  whereas  their  Tithes  and  Offerings  did  more,  becaufe  they  P«<ft  leg's; 
 procured  increafe  of  the  heap  out  of  which  they  were  taken.     God  demandeth  p-Vdicmw'" 
 no  fuch  debt  for  his  own  need  ,  but  for  their  onely  benefit  that  owe  it.     Wherefore  -V-  Aquisa  in 
 detaining  the  fame,  they  hurt  not  him  whom  they  wrong*  and  themfelves  whom' F"^  Ab<"h' 
 they  think  they  relieve,  they  wound-,  except  men  will  haply  affirm,  that  God  did 
 by  fair  fpeeches ,  and  large  promifes  •,  delude  the  world  in  faying ,  Bringye  all  the 
 Tithes  into  the  Store-heufe ,  that  there  may  be  meat  in  mine  Houfe,    (deal  truly,  de~     **i]-  3- 
 fraud  not  God  of  his  due,  but  bring  all )  and  prove  if  I  will  not  of  en  unto  you  the  Windows 
 of  Heaven  ,  and  fowre  down  upon  you  an  imrneafttrable  blefitng.     That  which  Saint 
 J-ames  hath  concerning  the  effect  of  our  Prayers  unto  God,  is  for  the  moft  part  of 
 like  moment  in  our  gifts  :  We  pray  and  obtain  not ,  becaufe  he  which  knoweth  our 
 hearts,  doth  know  our  defires  are  evil.    In  like  manner  we  give,  and  we  are  not  the 
 more  accepted ,  becaufe  he  beholdeth  how  unwifely  we  fpill  our  Gifts  in  the  Nem0  i;ben# 
 bringing.     It  is  to  him  which  needeth  nothing  ,  all  one  whether  any  thing  or  terdcdirquod 
 nothing  be  given  him.    But  for  our  own  good,  it  always  behoveth  thatwhatfo-  "l^^K 
 ever  we  offer  up  into  his  hands,  we  bring  it  feafonedwith  this  cogitation,  Thou  Lord  sen* de'Dnef, 
 art  mrthy  of  all  honour.    With  the  Church  of  Chrift  touching  thefe  matters ,  it  '•  -"•  c-  »• 
 ftandeth  as  it  did  with  the  whole  World  before  Mofes.     Whereupon  for  many 
 years  men  being  defirous  to  honour  God  in  the  fame  manner,  as  other  vertu- 
 ous  and  holy  Perfonages  before  had  done,  both  during  the  time  of  their  life,  and,  if 
 farther  ability  did  ferve  ,  by  fuch  devife  as  might  caufe  their  works  of  piety  to 
 remain  always,  it  came  by  thefe  means  to  pafs  that  the  Church  from  time  to  time, 
 had  Treafure,  proportionable   unto  the  poorer  or  wealthier  eftate  of  Chriftian 
 men.    And,  afToon  as  the  ftate  of  the  Church  could  admit  thereof,  they  eafily 
 condefcended  to  think  it  moft  natural  and  moft  fit  ,  that  God  fhould  receive, 
 as  before  ,  of  all  men  his  antient  accuftomed  Revenues  of  Tithes.     Thus  there- 
 fore both  God  and  Nature  have  taught  to  convert  things  temporal  to  eternal  u- 
 fes  ,  and  to  provide  for  the  perpetuity  of  Religion ,  even  by  that  which  is  moft 
 tranfitory.     For,  to  the  end  that^  in  worth  and  value  ,  there  might  be  no  abate- 
 ment of  any  thing  once  affigned  to  fuch  purpofes  ,   the  Law  requireth  precifely 
 the  beft  of  what  we  poflefle  •,  and ,  to  prevent  all  dammages  by  way  of  commuta- 
 tion, where  in  ftead  of  natural  Commodities ,  or  other  rights  ,  the  price  of  them 
 might  be  taken  ,  the  Law  of  Mofes  determined  their  rates,  and  the  payments  to  -.evir.  -.7.2*. 
 be  alwayes  made  by  the  Sickle  of  the  Sancluary,  wherein  there  was  great  advan- 
 tage of  weight  above  the  ordinary  currant  Sickle.    The  trueft  and  fureft  way  for 
 God  to  have  alwayes  his  own,  is  by  making  him  payment  in  kinde  out  of  the  very 
 felf-fame  riches,  which  through  his  gracious  benediction  the  earth  doth  continually 
 yield.     This ,  where  it  may  be  without  inconvenience  ,  is  for  every  man's  Confci- 
 ence  fake.     That  which  commeth  from  God  to  us ,  by  the  natural  courfe  of  his  pro- 
 vidence ,  which  we  know  to  be  innocent  and  pure  ,  is  perhaps  beft  accepted  ,  be- 
 caufe leaft  fpotted  with  the  ftain  of  unlawful ,  or  indirect  procurement.,    Befides, 
 whereas  prices  daily  change  ,  Nature ,  which  commonly  is  one  j  muft  needs  be 
 the  moft  indifferent  ,  and  permanent  Standard  between  God  and  Man.     But  the 
 main  foundation  of  all  ,  whereupon  the  fecurity  of  thefe  things  dependeth  ,  as 
 farr  as  any  thing-  may  be  afcertained  amongft  men ,  is ,  that  the  Title  and  Right 
 which   man  had  in  every  of  them  before  Donation  ,  doth  by  the  Aft ,  and  from 
 the  time  of  any  fuch  Donation  ,  Dedication  ,  or  Grant  ,  remain  the  proper  pof- 
 feflion  of  God  till  the  World's  end ,  unlefle  himfelf  renounce  or  relinquifh  it.     For 
 
 Xx  if 
 
■212,  T^he  Fifth  "Bool^  of 
 
 if.  equity  have,  taught  lis,   that  every  one  ought  to  enjoy  his  own  5  that  what  is  ours 
 4Lib.11.de    n0  other  can  alienate  from  us,  but  with  our a  own  b  deliberate  confent;  finally, 
 Rc'-^r"  tr    &zt  n0  man  navin8  Paft'us  confent  or  deed,  may  c  change  it  to  the  prejudice  of  any 
 crroremd«i    other,  mould,  we.  prefume  to  deal  with  God  worfe  than  God  hath  allowed  any  man 
 rcpecitioen,    to  deal  with  us  ?    Albeit  therefore  we  be  now  free  from  the  Law  of  Mo[cs  ,  and 
 da"idonatb°  confequently ,  not  thereby  bound  to  the  payment  of  Tithes-,  yet  becaufe  Nature 
 eft,i.i.D.de  haih.  tauCTht  men  to  honour  God  with  their  Subftance,  and  Scripture  hath  left  us 
 c°h •i'  'ndhb'    an  example  of  that  particular  proportion,  which  for  moral conliderations  hath  been 
 .ground  of      thought  fitteft  by  him  whofewifedom  could  belt  judge;  furthermore ,  feeing  that 
 covfideration    trie  church  of  Chrift  hath  long  fithence  entred  into  like  obligation  ,  it  feemeth  in 
 frommnw*  thefe  dayes  a  queftion  altogether  vain  and  fuperfluous,  whether  Tithes  be  a  mat- 
 nun,  ter  of  Divine  Right  :  becaufe  howfoever  at  the  firft,  it  might  have  been  thought 
 6NTePcoCf  doubtful  ,  our  cafe   is  clearly  the  fame  now  with  theirs,  unto  whom  Saint  Peter 
 lium  fuum      fometime  fpake  ,  faying  ,  .while  it   was  whole  ,  it  was  whole  thine.     When  our 
 m  aiteriu*      Tithes  mi°  ht.  have  probably  feemed  our  own,  we  had  colour  of  liberty  to  ufe  them 
 RsI'leReg.  as  we  our°felves  faw  good.     But  having  made  them  His  whofe  they  are,  let  us 
 )ur.  Aflss  4-  be  warned  by  other  mens  example  what  it  is  rao-pio-auG*!  to  wafh  or  clip  that  coine 
 EitCM  W  \9'  which   hath  on  it  the  mark  of  God.     For  that  all  thefe  are  his  poffeffions ,  and  that 
 i?  Ma?j.8. '  he  dothhimfelf  fo  reckon  them,  appeareth  by  the  form  of  his  ownfpeeches.  Touching 
 rfNonv.dcn-   Qtfts  anj  Oblations  ,  Thou  fhalt  give  them  me-,  touching  Oratories  and  Churches, 
 Sere  "qui-   My  Hoitfe  mall  be  called  the  Hou.fe  of  Prayer  5  touching  Tithes,  Will  a  man  [foil 
 i,us  propria    q0^  ?  Yet  behold,  even  me  your  God  ye  have  <J  [foiled ,  notwithftanciing  ye  ask 
 deiS-Jur?'  wherein,  as  though  ye  were  ignorant  s  what  injury  there  hath  been  offered  in 
 Ex'th  45.  '    Tithes  :  ye.  are  heavily  accutfed ,  becaufe  with  a  kindeof  publick  confent  ye  have 
 1  f  joyned  your  felves  in  one  to  rob  me,  imagining  the  commonnefs  of  your  offence 
 to  be  every  man's  particular  •juftification ;  touching  Lands ,  Te  [lull offer  to  the  Lord 
 '  a  [acred  portion  of  ground  ,  And  that  [acred  fort  ion  flail  belong  to  the  Pr  lefts.     Nei- 
 ther did  God  onely  thus  ordain  amongft  the  Jews ,  but.  the  very  purpofe ,  intent, 
 and  meaning  of  all  that  have  honoured  him  with  their  fubftance ,  was  to  inveft 
 him  with  the  property  of  thofe  benefits,,. the  ufe  whereof  muff  needs  be  commit- 
 ted to  the  hands  of  men.     In  which  iefpe&  the  ftile  of  antient  Grants  and  Char- 
 ters ,  is  ,  We  have  given  unto  God  both  for  Us  and  our  Heirs  [or  ever ,  Yea,  We 
 know -,  faith  Charles  the  Great ,  that  the  goods  o[  the  Church  are  the  [acred '  indopmetits 
 capic.  carui.  vf  God ',  tv  the  Lord  our  God  we  offer  find  dedicate  what[oever  we  deliver,  unto  his 
 l.  tf.  0.284.     church.     Whereupon  the  Laws  Imperial  doe  likewife  divide  all  things  in  fuch 
 fort  ;    that  they  make  fome  to  belong  by  right  of  Nature  indifferently  unto  every 
 man  \  fome  to  be  the  certain  goods  and  poffeffions  of  Common-weals ,  fome  to 
 appertain  unto,  feveral  Corporations  or  Companies  of  men  ,  fome  to  be  privately 
 eNulliusao    mens  own  in  particular ,   and  fome  to  be^feparated  quite  cfrom  all  men-,  which 
 rem  funtns   ]aft  branch  comprizeth  things  facred  3nd  holy,  becaufe  thereof  God  alone  is  Owner. 
 giofefe  \m.    The  fequel  of  which  received  opinion,  as  well  without  as  within  the  Walls  of  the 
 ttx.   Q_od     Houfe  of  God  touching  fuch  poffeffions  as  hath  been  ever,:  that  there  is  not  an  a# 
 5?  <  iTTa    more  honourable ,  than  by  all  means  to  amplifie  and  to  defend  the  patrimony  of  Reli- 
 nuiiiJs  in       gipn ,  not  any  more  f  impious  and  hateful ,  than  to  impair  thofe  poffeffions  which 
 boniseflinfi.  men  m  former  times ,  when  they  gave  unto  holy  ufes,. were  wont  at  the  Altar  of 
 /  loiV'cura     God ,  and  in  prefence  of  their  ghoftly  Superiours,  to  make,  as  they  thought,  inviolable, 
 Diis  facriiegi  .^y  .words  of  fearful  execration ,  faying ,  ihcfc  things  we  offer  to  Godi  from  whom  if 
 cm""?.'       an1  take  them  away  (which  we  hofe  no  man  will attempt  to  do.)  butifanyjhatl,  Let  his 
 Sarrum  facro.  account  be  without  favour  in  the  laft  day  ,>  when  he  commcth  to  receive  the  doom  which 
 vecommen-     ^  d!U  ^6r  $miUdge  againft  that  Lord  and  God  unto  whom  we  dedicate  ihefimc.     The 
 dement1'      bell:  and  moft  renowned  Prelates  of  the  Church  of  Chrift  have  in  this  confideration 
 rapffritve,     rather  fuftuined  the  wrath  ,•  than  yielded,  to  fatisfie  the  hard  defux  of  their  greateft 
 iefciC«aCtab!  Commandos  en  earth,  coveting  with  llladviceandcounfel  that  which  they  willingly 
 Capit:  carui".  mould  have  fuffered  God  to  enjoy.     There  are  of  Martyrs,  whom,pofteiity  doth  much 
 
 1  Efcofira  •  nonour>  &*  £^at  '^ving  under  their  hands  the  cuftody  of  fuch  g.trcafures ,  they  could 
 picrat'u,1*  by .vertuous  delufion  invent  how  to  fave  them  from  prey,  even  when  the  fafety of 
 rermi.  Apoio-  t]ieir  0W11  [lvcs  t}iey  glaciiy  neglected-,  asone,  fometime  an  Archdeacon  under  X/fius 
 Peri(u5i.ent'  the  Biihqp.of  Rome,  did:  whom  when  his  Judge  undei  flood  to  be  one  of  the  Church 
 
 Stewards 
 
 4 
 
Eccle/iaflical  Tolitj.  in 
 
 Stewards  ,  thrift  of  blood  began  to  flake ,  and  another  humour  to  work  ,  which 
 firft  by  a  favourable  countenance  ,  and  then  by  quiet  fpeech  did  thus  calmly  dif- 
 clofe  it  felf ,  Tom  that  profcfs  the  Chriftian  Religion,  make  great  complaint  of  the 
 wonderful  cruelty  rve  fliew  towards  you.  Neither  peradventure  altogether  without 
 caufe.  But  for  my  felf,  I  am  fan  from  any  fuch  bloody  purpofe.  Te  are  not  fo  willing 
 to  live ,  as  I  unwilling  that  out  of  thefe  lips  fhould  proceed  any  capital fentence  again '(I 
 you.  Tour  Bifhops  are  faid  to  have  rich  Veffcls  of Gold  and  Silver  ,  which  they  ufe  in  the 
 exercife  of  their  Religion  -,  he fides ,  the  fame  is  •,  that  numbers  fell  away  their  Lands 
 and  Livings ,  the  huge  prices  whereof  are  brought  to  your  Church-coffers ;  by  which 
 means  the  devotion,  that  maketh  them  and  their  whole  Poflerity  poor ,  mufl  needs  migh- 
 tily enrich  you  ,  whofe  God  we  know  was  no  Coyner  of "Money  ,  but  left  hth'mde  him  many 
 whoicfome  and  iood  Precepts  ,  as  namely ,  that  Cadar  fheuld  have  of  you  the  things  that 
 are  ft  for  ,  and  due  to  Caefar.  His  Wars  are  cofily  and  chargeable  unto  him.  That  which 
 you  fujfer  to  rufl  in  corners  ,  the  affairs  of  the  Common-wealth  do  need.  Tour  Profefion  is 
 not  to  make  account  of  things  tranfitory.  And  yet  if  ye  can  be  contented  but  to  forego 
 that  which  ye  care not for ,  I  dare  undertake  to  warrant  you  both  fafety  of  life,  and  freedom 
 dom  of  ufing  your  confeience  ,  a  thing  more  acceptable  to  jett  than  wealth.  Which  fair 
 Parley  the  happy  Martyr  quietly  hearing,  and  perceiving  it  neceffarytomakefome 
 fhift  for  the  fafe  concealment  of  that  which  being  now  defired  was  not  unlikely  to 
 be  more  narrowly  afterwards  fought ,  he  craved  reipitefor  three  dayes ,  to  gather  the 
 riches  of  the  Church  together  ,  in  which  fpace  againfl  the  time  the  Governour 
 fhould  come  to  the  doors  of  the  Temple,  bigg  with  hope  to  receive  his  prey, 
 a  miferable  rank  of  poor  ,  lame  ,  and  impotent  Perfons  was  provided,  their 
 names  delivered  him  up  in  writing  as  a  true  Inventory  of  the  Churches  goods,  and 
 fome  few  words  ufed  to  fignifie  how  proud  the  Church  was  of  thefe  Treafures.  If 
 men  did  not  naturally  abhor  Sacriledge,  to  refift  or  to  defeat  fo  impious  attempts  woald 
 deferve  fmall  prayfe.  But  fuch  is  the  general  detefhtion  of  rapine  in  this  kinde, 
 that  whereas  nothing  doth  either  in  Peace  or  War  more  uphold  men's  reputation  than 
 profperous  fuccefs ,  becaufe  in  common  conftruftion  ,  unlefs  notorious  improbity 
 be  joyn'd  with  profperity,  it  feemeth  to  argue  favour  with  God;  they  which  once 
 have  ftained  their  hands  with  thefe  odious  fpoyls ,  do  thereby  faften  unto  all  their 
 attions  an  eternal  prejudice,  in  refped  whereof,  for  that  it  paffeth  through  the 
 World  as  an  undoubted  Rule  and  Principle ,  that  Sacriledge  is  open  defiance  to 
 God ,  whatfoever  afterwards  they  undertake ,  if  they  proiper  in  it  ,  men  reckon  ic 
 but  Dionyfius  his  Navigation  5  and  if  any  thing  befall  them  otherwife  ,  it  is  not 
 as  commonly  ,  fo  in  them  afcribed  to  the  great  uncertainty  of  cafual  events, 
 wherein  the  providence  of  God  doth  controul  the  purpofes  of  men  oftentimes  ■ 
 much  more  for  their  good  than  if  all  things  did  anfwer  fully  their  hearts  defire 
 but  the  cenfure  of  the  World  is  everdire&ly  againft  them  both 
 
 a  bitter  and  peremptoty.     To  make  fuch  actions  therefore  lefs       a  N°vimus  mutra  fegra,  &rrge: 
 odious,  and  to  mitigate  the  envy  of  them  ,    many  colourable     ^r!!^V,Et^*fcci<liffr5  lui"  Ee" 
 
 a Y.  j    •  l  1  r  j  -r    i      txV     i  i  !■  «  1  ci. lias    Ipuliavtrunt  ,     refque  earum 
 
 inirts  ana  inventions  have  been  uted  ,  as  it  the  World  did  hate  vaiiaverunt ,  airenavcmnt  veidnipu- 
 
 onely  Wolves ,  and  think  the  Fox  a  goodly  Creature.     The  u?bt  •  Ep,ifc°p'f<iUo  &  Sacerdoribus5 
 
 b"  time  it  may  be  will  come ,  when  they  that  either  violently  have  Jsffiftlr, Tp^VntfbalScrinr" 
 
 fpoyled,  or  thus  fmoothly  defrauded  God,  fhall  finde  they  did  Q!«proptcr  nee  fortes  in  beiio,  nccin 
 
 but  deceive  themfelves.     In  the  mean  while chere  will  be  always  f^'-'tiZlT^  V  vi,ftores  cx" 
 
 r  1    ir  1  t->     r  ■      i  t  1  •     i         riteru^>   'Cfi  rerga  mulri  vulnerar,  & 
 
 iome    skilful  Pcrlons  ,    Wnich    Can    teach  a  way  how   tO  glinde      plures  inmfeaivcrrerunt,  regn.i<]-& 
 
 treatably  the  Church  with  jawes  that  fhall  fcarce  move ,  and     re?'on«'  &,q»od  pejus  eft,  regmcee- 
 
 j  •         1  1  111  •  Icltia  peraMerunt ,  arquc  Dromiitha- 
 
 yet  devour  in  the  end  more  than  they  that  come  ravening     rediwtibus  carueruni ,  &  baa«^ 
 with  open  mouth,  as  if  they  would  worry  the  whole  in  an  in-     e*r*™-Verhachtoi~MHhc«$in.Qaruk 
 ftant  •,  others  alfo,  who  having  waftfully  eaten  out  their  own      ' 7'  c'I'i' 
 Patrimony,  would  be  glad  to  repair,  if  they  might,  their  de-        b  Tanio  rempus  em  magno  cum 
 cayed  Eftates,  with  theruine  they  care  not  of  what  nor  of  whom,     optavcrit  empuim  intaflum  Paiiam., 
 lb  the  fpoyl  were  theirs,  whereof  in  fome  part  if  they  happen  to     ^%^^^m^o^.v,re. 
 fpeed,  yet  commonly  they  are  men  born  under  that  conftellation 
 which  maketh  them,  I  know  not  how,  as  unapt  to  enrich  themfelves,  as  they  are  rea* 
 dy  to  impoverifh  others-,  it  is  their  lot  to  fuftain  during  life,  boththemiferyofBeg- 
 gersj  and  the  infamy  of  Robbers.     But  though  no  other  Plagueand  Revenge  fhould 
 
 Xxz  follow 
 
314.  The  Fifth  <Boo{of 
 
 follow  facrilegious  violations  of  holy  things ,  the  natural  fecret  difgrace  and  igno- 
 "■?*>:    miny  ,    the  very  turpitude  of  fuch  actions  in  the  eye  of  a  wife  underftanding 
 •  aJL/S*™  heart,  rs  it  felf  a  heavy  punifhment.     Men  of  vertuous  quality  are  by  this  fuffici- 
 76>i»  Zpia*s     ently  moved   to  beware  how  they  anfwerand  requite  the  mercies  of  God  with  in- 
 ■tui  y*o»p'j-  juneSj  whether  openly  or  indirectly  offered.     I  will  not  abfolutely  fay  concerning 
 the  goods  of  the  Church  ,  that  they  may  in  no  cafe  be  feized  on  by  men ,  or  that  no 
 roenam  no  a   Obligation,  Commerce  and  Bargain  made  between  man  and  man,  can  never  be  of 
 dico  legum     force  t0  alienate  the  property  which  God  hath  in  them.     Certain  cafes  I  grant  there 
 rj'mp*nr,Piai  are,  wherein  it  is  not  fo  dark  what  God  himfelf  doth  warrant ,  but  that  we  may  fafe- 
 ipfius  turpi-    ly  prefume  him  as  willing  to  forego  for  our  benefit,  asalwayes  to  ufeand  convert  to 
 c 'biffmaefl  our  benefit  whatfoever  our  Religion  hath  honoured  him  withall.     But  furely  under 
 "ifnonvidcnt  the  name  of  that  which  may  be,  many  things  that  mould  not  be  are  often  done. 
 ck.  officii-}.  By  means  whereof  the  Church  moft  commonly  for  Gold  hathFlanel-,  and  whereas 
 the  ufu.d  Saw  of  old  was  GUttcus  his  change ,  the  Proverb  is  now ,  A  Church- bargain. 
 c"S«  e«retU    And  for  fear  left  Covetoufnefs  alone  mould  linger  out  the  time  too  much ,  and  not 
 quae  inviia     be  able  to  make  havock  of  the  Houfe  of  God  with  that  expedition  ,  which  the  mor- 
 fimt.*  autui-  uj  enemy  thereof  did  vehemently  wifh,  he  hath  by  certain  ftronginchantmentsfo 
 um  gMvis*'    deeply  bevvitcht  Religion  it  felf,  as  to  make  it  in  the  end  an  earneft  Sollicitour ,  and 
 cx'flnms       an  eloquent  Perfwader  of  Sacriledge ,  urging  confidently,   that  the  very  beftfervice 
 it^deBcKf.  which  men  of  Power  can  dotoChrift,  is  without  any  more  Ceremony ,  to  fvveep  all, 
 J.3.C.  17.  '    and  to  leave  the  Church  as  bare  as  in  the  day  it  was  fn ft  born  5  that  fulnefs  of  bread 
 iren.1.4  c.54.  having  made  the  Children  of  the  Houfhold  wanton1,  it  is  without  any  fcruple  to  be  ta- 
 oiig.im8.     ken  away  from  them  ,  and  thrown  to  Doggs  5  that  they  which  laid  the  prices  of  their 
 Num.  hom.  1 1  Lands  as  0fferingS  at  the  Apoftles  feet,  did  but  fow  the  feeds  of Superftition;  that 
 they  which  indovved  Churches  with  Lands ,  poyfoned  Religion ;  that  Tythes  and 
 Oblations  are  now  in  the  fight  of  God  as  the  facrificedbloudofGoatsj  thatifwe 
 o-ive  him  our  hearts  and  affedions ,  our  goods  are  better  beftowed  otherwife ;  that 
 Iren&us  Poljcarfs  Difciple  fhould  not  have  faid  ,  We  offer  unto  God  our  goods  as  to- 
 kens of  thankfulnef  for  that  we  receive  5  neither  Origen  ,  He  which  wor(hippeth  God> 
 ntufl  by  Gifts  and  oblations  acknowledge  him  the, Lord  ofafl-,  In  a  word,  that  to  give 
 unto  God  is  errour  •,  reformation  of  errour,  to  take  from  the  Church  that  which  the 
 blindnefs  of  former  Ages  did  unwifely  give  :  By  thefe  orthelikefuggeftions,  re- 
 ceived with  all  joy,  and  with  like  feduhty  pra&ifed  in  certain  parts  of  the  Chriftian 
 world,  they  have  brought  to  pafle,  that  as  2Xn>/^ doth  fay  of  Man  ,  fo  it  is  in  hazard 
 1  fal.  e?.  10.    to  be  verified  concerning  the  whole  Religion  and  Service  of  God  :  The  time  there- 
 of may  per  advent  tire  fallout  to  be  threescore  and  ten  years ,  or  ifflrength  doferve  untofour- 
 jcore  ,  what  follow eth  ,  is  likely  to  be  [mall  joy  for  themwhatfoever  they  be  that  behold  it. 
 Thus  have  the  beft  things  been  overthrown ,  not  fo  much  by  puiflance  and  might  of 
 Adverfaries,  as  through  defedt  of  counfel ,  in  them  that  fhould  have  upheld  and  de- 
 fended the  fame.  , 
 of  ordinaii-        80.  There  are  in  a  Minifter  of  God  thefe  four  things  to  be  confidered ,  his  Or- 
 ont  lawful     Nation  which  giveth  him  power  to  meddle  with  things  facred  ,  the  charge  or  por- 
 rn'/widiou^'  tion  of  the  Church  allotted  unto  him  for  exercife  of  his  Office  5  the  performanceof 
 any  popular   his  Duty  ,  according  to  the  exigence  of  his  Charge  •,  and  laftly ,  the  maintenance 
 cotenrTiu"    which  in  that  refped  he  receiveth.     All  Ecclefiaftical  Lawes  and  Canons  which  ei- 
 no  cafe  with-  ther  concern  the  beftowing  or  the  ufing  of  the  power  of  Minifterial  Order,  have  re- 
 cur r-rgard  of  iation  t0  tnefe  fonL    of  the  fiift  we  have  fpoken  before  at  large.     Concerning  the 
 lion  wh/™'  next,  for  more  convenient  difcharge  of  Eclcefiaftical  Duties,  as  the  body  of  the  Peo- 
 tiwir  quahy    ple  muft  needs  be  fevered  by  divers  Precincts ,  fo  the  Clergy  likewife  accordingly 
 .mo1f,oiv''t<'r   diftributed.     Whereas  therefore  Religion  did  firft  take  place  in  Cities ,  and  in  thac 
 Ofderj.         refpeft  was  a  caufe  why  the  name  of  Pagans,  which  properly  fignifieth  a  Countrey 
 people ,  came  to  be  ufed  in  common  fpeech  for  the  fame  that  Infidels  and  Unbelie- 
 vers were  5  it  followed  thereupon  that  all  fuch  Cities  had  their  Ecclefiaftical  Col- 
 ledges  ,  confifting  of  Deacons  and  of  Presbyters ,  whom  firft  the  Apoftles  or  their 
 Delegates  the  Evangelifts ,  did  both  ordain  and  govern.    Such  were  the  Colledges 
 of  Jerufalem,  Antioch ,  Ephefus ,  Rome,  Corinth,  and  the  reft,  where  the  Apoftles 
 are  known  to  have  planted  our  Faith  and  Religion.    Now  becaufe  Religion  and  the 
 cure  of  Souls  was  their  general  charge  in  common  over  all  thac  were  near  about 
 
 them. 
 
Ecclefiaftical  Polity.  215 
 
 them ,  neither  had  any  one  Presbyter  his  feveral  Cure  apart ,  till  Evariftm  Bi- 
 fhop  in  the  See  of  Rome  ,  about  the  year  1 1  z.  began  to  affign  Precincts  unto 
 every  Church ,  or  Title  ,  which  the  Chriftians  held  ,  and  to  appoint  unto  each 
 Presbyter  a  certain  compafle  ,  whereof  himfelf  fhould  take  charge  alone  -.  the 
 commodioufnefTe  of  this  invention  caufed  all  parts  of  Chriftendom  to  follow  it, 
 and  at  the  length  ,  afnongft  the  reft  our  own  Churches  ,  about  theyear  636.  be- 
 came divided  in  like  manner.  But  other  diftinction  of  Churches  there  doth 
 not  appear  any  in  the  Apoftles  Writings  ,  fave  onely,  according  to  thofe  a  Ci-  4Aa5,5  ,rf 
 ties  wherein  they  planted  the  Gofpel  of  Chrift  ,  and  erected  Ecclefiaftical  Col-  Apr.cr.2j.  " 
 ledges.     Wherefore  to  ordain b  xaU  m?.v  throughout  every  City,  and  cxatl*  b  Tir  , 
 
 exxhwrlxv  throughout  every  Church,  doe  in  them  fignifie  the  fame  thing.     Chur-  c.Aft's  14.  23. 
 ches  then  neither  were ,  nor  could  be  in  fo  convenient  fort  limited  as  now  they 
 are  5  firft  ,  by  the  bounds  of  each  ftate ,  and  then  within  each  ftate  by  more 
 particular  Precincts  ,   till  at  the  length  we  defcend  unto  feveral  Congregations , 
 termed  Panjhes ,  with  farr  narrower  restraint ,  than  this  Name  at  the  firft  was  u- 
 fed.    And  from  hence  hath  grown  their  errour,  who,  as  oft  as  they  read  of  the 
 duty  which  Ecclefiaftical  Perfons  are  now  to  perform  towards  the  Church  ,  their 
 manner  is  alwayes  to  underftand  by  that  Church  ,   fome  particular  Congregation , 
 or  Parifli  Church.     They  fuppofe  that  there  fhould  now  be  no  man  of  Ecclefia- 
 ftical Order  ,  which  is  not  tyed  to  fome  certain  Parifli.     Becaufe  the  names  of 
 all  Church- Officers  are  words  of  relation  ,    becaufe  a  Shepheard  muft  have  his 
 Flock,  a  Teacher  his  Scholars,  a  Minifter  his  Company  which  he  miniftreth  unto, 
 therefore  it  feemeth  a  thing  in  their  eyes  abfurd  and  unreafonable,  that  any  man 
 fhould  be  ordained  a  Minifter,  otherwife,  than  onely  for  fome  particular  Congre- 
 gation.    Perceive  they  not ,  how  by  this  meane  they  make  it  unlawful  for  the 
 Church  to  imploy  men  at  all ,  in  converting  Nations  i   For  if  fo  be  the  Church 
 may  not  lawfully  admit  to  an  Ecclefiaftical  Function ,  unlefle  it  tye  the  party  ad- 
 mitted unto  fome  particular  Parifli  ,  then  furely  a  thanklefle  labour  it  is  ,  where- 
 by men  feek    the  Converfion  of  Infidels  ,  which  know  not  Chrift  ,  and  there- 
 fore cannot  be  as  yet  divided  into  their  fpecial  Congregations  and  Flocks  :  But , 
 to  the  end  it  may  appear  how  much  this  one  thing  amongft  many  more  hath  been 
 miftaken ,  there  is  firft  no  Precept ,  requiring  that  Presbyters  and  Deacons  be  made 
 in  fuch  fort,  and  not  otherwife.     Albeit  therefore  the  Apoftles  did  make  them  in 
 that   order  ,  yet  is  not  their  Example  fuch  a  Law,  as,  without  all  exception, 
 bindeth  to  make  them  in  no  other  order  but  that.     Again ,  if  we  will  confider 
 that  which  the  Apoftles  themfelves  did,  furely,  no  man  can  juftlyfay,  that  here- 
 in we  practife  any  thing  repugnant  to  their  example.     For  by  them  there  was  or- 
 dained onely  in  each  Chriftian  City  a  Colledge  of  Presbyters  and  Deacons  to  ad* 
 minifter  holy  things.     Evarifius  did  a  hundred  years  after  the  birth  of  our  Savi- 
 our Chrift  begin  the  diftinction  of  the  Church  into  Parifhes.     Presbyters  and  Dea- 
 cons having  been  ordained  before  toexercife  Ecclefiaftical  Functions  in  the  Church 
 of  Rome  promifcuoufly  ,  he  was  the  firft  that  tyed  them  each  one  to  his  own  fta- 
 tion.     So  that  of  the  two,  indefinite  Ordination  of  Presbyters  and  Deacons  doth 
 come  more  near  the  Apoftles  Example,  and  the  tying  of  them  to  be  made  onely 
 for  particular  Congregations ,  may  more  juftly  ground  it  felf  upon  the  Example  of 
 Evarifius  than  of  any  Apoftle  of  Chrift.     It  hath  been  the  opinion  ol  wife  and 
 good  men  heretofore,  that  nothing  was  ever  devifed  more  Angularly  beneficial  un- 
 to Goa's  Church ,  than  this  which  our  honourable  PredecefTois  have  to  their  end- 
 lefs  praife  found  out  by  the  erecting  of  fuch  Houfes  of  Study  ,  as  thofe  twomoft 
 famous  Univerfities  do  contain,  and  by  providing  that  choife  Wits ,  after  reafonable 
 time  fpent  in  contemplation  ,  may  at  the  length  either  enter  into  that  holy  Vo- 
 cation ,  for  which  they  have  been  fo  long  nourifhed  and  brought  up  ,  or  elfe 
 give  place ,  and  fuffer  others  to  fucceed  in  their  rooms ,  that  fo  the  Church  may  be  al- 
 wayes furnifhed  with  a  number  of  men  ,  whofe  ability  being  firft  known  by  publick 
 tryal  in  Church-labours  there  where  men  can  beft  judge  of  them,  their  calling  af- 
 terwards unto  particular  charge  abroad  may  be  accordingly.    All  thisisfruftrate, 
 thofe  worthy  Foundations  we  muft  diflolve,  their  whole  device  and  religious  pur- 
 pofe  which  did  erect  them  is  made  void ,  their  Orders  and  Statutes  are  to  be  can- 
 celled 
 
^6  The  Fifth  "BooJ^of 
 
 cancelled  and  difannulled  ,  in  cafe  the  Church  be  forbidden  to  grant  any  power  of  Or- 
 der   unlefs  it  be  with  reftraint  to  the  Party  ordained  unto  fome  particular  Parifh  or 
 Congregation.     Nay,  might  we  not  rather  affirm  of  Presbyters  and  of  Deacons, 
 that  the  very  nature  of  their  Ordination  is  unto  necefTary  local  reftraint  a  thing  op- 
 7„n  lib  i  tir.  pofite  and  repugnant  i     The  Emperour  Juflinian  doth  fay  of  Tutors ,  Cert  a  tei 
 14.  lift.  4.    '  -vel  caufe  tutor  dart  non  potefi,  quia  ferfonx  non  cauj<t  vel  rei  tutor  datur.     He  that 
 fhould  ^rant  a  Tutoiihip,  reftraining  his  grant  to  fome  one  certain  thing  or  caufe , 
 fhould  do  butidlely,  becaufe  Tutors  are  given  for  perfonal  defence  generally  ,  and 
 not  for  managing  of  a  few  particular  things  or  caufes.     So  he  that  ordaining  a 
 Presbyter,  or  a  "Deacon,  fhould,  in  the  form  of  Ordination ,  reftrain theoneor 
 the  other  to  a  certain  place,  might,  with  much  more  reafon,  be  thought  to  ufe  a 
 vain  and  a  frivolous  addition ,  than  they  reafonably  to  require  fuch  local  reftraint ,  as 
 a  thing  which  muft  of  neceflity  concurr  evermore-  with  all  lawfull  Ordinations. 
 Presbyters  and  Deacons  are  not  by  Ordination  confecrated  unto  Places ,  but  unto 
 Functions.     In  which  refpect ,  and  in  no  other  it  is ,  that  fith  they  are  by  vertue 
 thereof  bequeathed  unto  God,  fevered  and  fanctified  to  be  imployed  in  his  Ser- 
 vice ,  which  is  the  higheft  advancement  that  mortal  Creatures  on  Earth  can  be 
 raifed  unto,  the  Church  of  Chrift  hath  not  been  acquainted  in  former  Ages  with 
 any  fuch  propane  and  unnatural  Cuftom  ,  as  doth  hallow  men  with  Ecclefiaftical 
 Functions  of  Order  onely  for  a  time,  and  then  difmifs  them  again  to  the  common 
 Affairs  of  the  World.     Whereas,  contrariwife ,  from  the  Place  or  Charge  where 
 that  Power  hath  been  exercifed,  we  may  be  by  fundry  good  and  lawful  occafions 
 tranflated  ,  retaining  neverthelefs  the  felf-fame  Power  which  was  firft  given.     It 
 is  fome  grief  to  fpend  thus  much  labour  in  refuting  a  thing  that  hath  fo  little  ground 
 to  uphold  it ,  efpecially  fith  they  themfelves  that  teach  it  doe  not  feem  to  give 
 thereunto  any  great  credit ,  if  we  may  judge  their  mindes  by  their  actions.    There 
 are  amongft  them  that  have  done  the  work  of  Ecclefiaftical  Perfons ,  fometime  in 
 the  Families  of  Noblemen ,  fometime  in  much  more  publick  and  frequent  Con- 
 gregations-, there  are  that  have  fucceffively  gone  through  perhaps  feven  or  eight 
 particular  Churches  after  this  fort  •,  yea  ,  fome  that  at  one  and  the  fame  time 
 have  been,  fome  which  at  this  prefent  hour  are,  in  real  obligation  of  Ecclefiaftical 
 duty,  and  polTeffion  of  Commodity  thereto  belonging,  even  in  fundry  particular 
 Churches  within  the  Land-,  fome  there  are  amongft  them  which  will  not  fo  much 
 abridge  their  liberty ,  as  to  be  faftened  or  tyed  unto  any  place ;  fome  which  have 
 bound  themfelves  to  one  place  ,  onely  for  a  time  ,  and  that  time  being  once  ex- 
 pired ,  have  afterwards  voluntarily  given  unto  other  places  the  like  experience  and  try- 
 al  of  them.     All  this  I  prefurne  they  would  not  doe,  if  their  perfwafion  were  as  ftrict 
 as  their  words  pretend.     But  for  the  avoiding  of  thefe  and  fuch  other  the  lik  e  confufi- 
 fions  as  are  incident  unto  the  caufe  and  queftion  whereof  we  prefently  treat ,  there 
 is  not  any  thing  more  material ,  than  firft  to  feparate  exactly  the  nature  of  the  Mini- 
 ftery  from  the  ufe  and  exercife  thereof  5  Secondly,  to  know  that  the  onely  true 
 and  proper  Act  of  Ordination  is  ?  to  inveft  men  with  that  power  which  doth  make 
 them  Minifters  by  confecrating  their  Perfons  to  God ,  and  his  Service  in  holy  things 
 during  term  of  life,  whether  they  exercife  that  power  or  no  •,  Thirdly,  that  to  give 
 them  a  Title  or  Charge  where  to  ufe  their  Miniftery ,  concerneth  not  the  making, 
 but  the  placing  of  God's  Minifters  -,  and  therefore  the  Lawes  which  concern  onely 
 their  Election  or  AdmilTion  unto  place  of  Charge ,  are  not  applyable  to  infringe 
 any  way  their  Ordination-,  Fourthly,  that  as  oft  as  any  antient  Gonftitution,  Law, 
 or  Cannon  is  alledged,  concerning  either  Ordinations  or  Elections,  we  forget  not 
 to  examine  whether  the  prefent  cafe  be  the  fame  which  the  antient  was,  orelfedo 
 contain  fome  jikft  reafon  for  which  it  cannot  admit  altogether  the  fame  Rules  which 
 former  Affairs  of  the  Church,  now  altered,  did  then  require.     In  the  queftion  of 
 making  Minifters  without  a  Title,  which  to  doe,  they  fay,  is  a  thing  unlawful,  they 
 ihould  at  the  very  firft  have  confidered  what  the  name  of  Title  doth  imply  ,  and 
 what  affinity  or  coherence  Ordinations  have  with  Titles  ,  which  thing  obferved 
 would  plainly  have  fhewed  them  their  own  errour.     They  are  not  ignorant,  that 
 when  they  fpeak  of  a  Title ,  they  handle  that  which  belongeth  to  the  placing  of  a 
 Minifter  in  fome  charge  ,  that  the  Place  of  Charge  wherein  a  Minifter  doth  execute 
 
 his 
 
Scclejiafficdl  Tolitj.  217 
 
 his  Office,  requireth  fome  Houfe  of  God  for  the  People  to  refort  unto,  fome  defi- 
 nite number  of  Souls  unto  whom  he  there  adminiftreth  holy  things ,  and  fome  cer- 
 tain allowance  whereby  to  fuftain  life  5  that  the  Fathers  at  the  firftnarned  Oratories, 
 and  Houfes  of  Prayer  •,  Titles,  thereby  fignifying  how  God  was  intereMed  in  them, 
 and  held  them  as  his  own  Pofleflions.  But  becaufe  they  know  that  the  Church  had 
 Minifters  before  Chriftian  Temples  and  Oratories  were ,  therefore  fome  of  them, 
 underftand  by  a  Title ,  a  definite  Congregation  of  People  onely,  and  fo  deny  that  any 
 Ordination  is  lawful  which  maketh  Minifters ,  that  have  no  certain  Flock  to  attend  : 
 forgetting  how  the  Seventy  whom  Chrift  himfelf  did  ordain  Minifters  ,  had  their 
 Calling  in  that  manner,  whereas  yet  no  certain  Charge  could  be  given  them.  Others 
 referring  the  name  of  a  Title,  especially  to  the  maintenance  of 
 
 the  Minifter,  infringe  all  Ordinations  made,  except  they  Jf^.^m^^. 
 which  receive  Orders  be  firft  intituled  to  a  competent  Ecclefi-  n6.  The  Law  requmh,  chat  every 
 aftical  Benefice,  and  (whichis moftridiculoufly  ftrange)  except     ,onc  ailmitttd _u"to,  "rdcfi-  h"i^Jor. 
 
 ,     ~  .         .     .       '  v„,.  ,  r  f.     1  _•••  *•  c  1        1     r         '"*    Prclcnt    Relict   fome    Ecclefiaftical 
 
 belides  their  prefent  Title  to  lome  fuch  Benefice,  they  have     Benefice ,  fhouii  alfo  have  fome  oth-r 
 likevvife  fome  other  Title  of  Annual  Rent  or  Penfion  where-     Tlde  unto  fome  Annual  Renter  Pcnfi. 
 by  they  may  be  relieved,  in  cafe  through  infirmity  ,  lick-     afc-te^B^rtiJ^gfSSSiiy* 
 nefs,  or  other  lawful  impediment  they  giow  unable  to  execute    fkknefs ,  or  other  hwfuii  impediment 
 their  Ecclefiaftical  Function.     So  that  every  man  lawfully  or-     l°J^e  his  Ecckfljftic»l  °fi«  "4 
 dained  muft  bring  a  Bow  which  hath  two  firings ,  a  Title  of 
 prefent  Right  ,  and  another  to  provide  for  future  poffibility  or  chance.     Into  thefe 
 abfurdities  and  follies  they  Aide  by  mif- conceiving  the  true  purpofe  of  certain  Ca- 
 nons ,  which  indeed  have  forbidden  to  ordain  a  Minifter  without  a  Title ,  not 
 that  fimply  it  is  unlawful  fo  to  ordain  ,  but  becanfe  it  might  grow  to  an  incon- 
 venience ,  if  the  Church  djd  not  fomewhat  reftrain  that  liberty.     For  ,  feeing 
 they  which  have  once  received  Ordination ,  cannot  again  return  into  the  World, 
 it  behoveth  them  which  Ordain  ,  to  fore-fee  how  fuch  fhall  be  afterwards  able  to 
 live ,  left  their  poverty  and  deftitution  fhould  redound  to  the  difgrace  and  difcre- 
 dit  of  their  Calling.     Which  evil  prevented  ,  thofe  very  Lawes  which  in  that 
 refpect   forbid  ,    doe  exprefly  admit  Ordinations  to  be  made  at  large  ,  and  without 
 Title,  namely,  if  the  Party  fo  ordained  have  of  his  own  for  the  fuftenance  of  this 
 life  •,  or  if  the  Bifhop  which  giveth  him  Orders  will  finde  him  competent  allow- 
 ance, till  fome  place  of  M^niftration,  from  whence  his  maintenance  may  arife,  be 
 provided  for  him  •,  or  if  any  other  fit  and  fufficient  means  be  had  againft  the  danger 
 before  mentioned.     Abfolutely  therefore  it  is  not  true,  that  any  antient Canon  of 
 the  Church  which  is ,  or  ought  to  be  with  us  in  force,  doth  make  Ordinations  at 
 large  unlawful,  and,  as  the  ftate  of  the  Church  doth  ftand,  they  are  moft  neceflary. 
 If  there  be  any  confeience  in  men  touching  that  which  they  write  orfpeak ,  let  them 
 confider,  as  well  what  the  prefent  condition  of  all  things  doth  now  fuffcr,  as  what 
 the  Ordinances  of  former  Ages  did  appoint,  as  well  the  weight  of  thofe  Caufes , 
 for  which  our  Affairs  have  altered,  as  the  reafons  in  regard  whereof  our  Fathers  and 
 Predeceflours  did  fometime  ftri&ly  and  feverely  keep  that,  which  for  us  to  obferve 
 now,  is  neither  meet  nor  alwayes  .poflible.     In  this  our  prefent  Caufe  and  Contro- 
 verfie,  whether  any  not  having  TitleofRight  to  aBenefice  _,  may  be  lawfully  ordain- 
 ed a  Minifter,  is  it  not  manifeft  in  the  eyes  of  all  men,  that  whereas  the  name  of  a 
 Benefice  doth  fignifie  fome  (landing  Ecclefiaftical  Revenue  ,  taken  out  of  the 
 Treafure  of  God ,  and  allotted  to  a  Spiritual  Perfon ,  to  the  end  he  may  ufe  the 
 fame  ,  and  enjoy  it  as  his  own  for  term  of  life ,  unlefs  his  default  caufe  Deprivation? 
 The  Clergy  for  many  years  after  Chrift  had  no  other  Benefices,  but  onely  their  Ca- 
 nonical Portions  ,  or  monethly  Dividends  allowed  them  according  to  their  feveral 
 degrees  and  qualities ,  out  of  the  Common  Stock  of  fuch  Gifts ,  Oblations ,  and 
 Tythes,  as  the  fervour  of  Chriftian  Piety  did  then  yield.    Yea,  that  even  when 
 Minifters  had  their  Churches  and  Flocks  afligned  unto  them  in  -feveral';  yet  for' 
 maintenance  of  life  ,  their  former  kinde  of  allowance  continued  ,  till  fuch  time  as 
 Bifhops  and  Churches  Cathedral  being  fufficiently  endowed  with  Lands  ,  other  Pref- 
 Byters  enjoyed  in  ftead  of  their  firft  Benefices  ,  the  Tythes  and  Profits  of  their 
 own  Congregations  whole  to  themfelves  (    Is  it  not  manifeft,  that  in  this  Realm, 
 and  fo  in  other  the  like  Dominions ,  where  the  tenure  of  Lands  is  altogether 
 
 grounded 
 
}i8  "The  Fifth  "Boo^of 
 
 grounded  on  Military  Laws ,  and  held  as  in  Fee  under  Princes  which  are  not  made 
 Heads  or"  the   People  by  force  of  voluntary  Election  ;  but  born  the  Soveraign  Lords 
 of  thofe  whole  and  intire  Territories ,  which  Territories  their  famous  P.rogenitours 
 obtaining  by  way  of  Conqueft,  retained  what  they  would  in  their  own  kinds ,  and 
 divided  the  reft  to  others  with  refervation  of  Soveraignty  and  Capital  Intereft  h  the 
 building  of  Churches,  and  confequently  the  afligning  of  either  Parifbes  or  Benefi- 
 ces was  a  thing  importable  without  confent  of  fucn  as  were  principal  Owners  of 
 Land}  in  which  consideration  ,  for  their  more  encouragement  hereunto  ,    they 
 which  did  fo  farr  benefit  the  Church  ,  had  by  common  confent  granted  (as  great  e- 
 quity  and  realbn  was )  a  right  for  them  and  their  Heirs  till  the  Worlds  end ,  to  no- 
 minate in  thofe  Benefices  men  whole  quality  the  Biihop  allowing  might  admit  them 
 thereunto  i     Is  it  not  manifeft,  that  from  hence  inevitably  fucn  inequality  of  Pa- 
 rimes  hath  grown,  as  caufeth  fome  through  the  multitude  of  people  which  have  re- 
 fort  unto  one  Church,  to  be  more  than  any  one  man  can  weild  ,   and  fome  to  be 
 of  that  nature  by  reafon  of  Chappels  annex'd  ,   that  they  which  are  Incumbents 
 ihould  wrong  the  Church ,.  if  fo  be  they  had  not  certain  Stipendaries  under. them, 
 becaufe  where  the  Crops  of  the  Profit  or  Benefice  is  but  one,  the  Title  can  be  but 
 one  mans ,  and  yet  the  charge  may  require  more  f     Not  to  mention  therefore  any 
 other  reafon  whereby  it  may  clearly  appear  how  expedient  it  is,  and  profitable  for 
 this  Church  to  admit  Ordinations  without  Title ,  this  little  may  fuffice  to  declare, 
 how  impertinent  their  allegations  againft  it  are  out  of  antient  Canons ,  howuntrue 
 their  confident  afleverations ,  that  onely  through  negligence  of  Popilh  Prelates  the 
 cuftom  of  making  fuch  kinde  of  Minifters  hath  prevailed  in  the  Church  oiRome  a- 
 gainft  their  Canons,  and  that  with  us  it  is  exprefly  againft  the  Laws  of  our  own 
 Government  ,  when  a  Minifter  doth  ferve  as  a  Stipendary  Curate ,  which  Tcinde 
 of  Service  nevertheleffe  the  greateft  Rabbins  of  that  part  doe  altogether  fol- 
 low.    For   howfoever  they  are  loath  perad venture  to  be  named  Curates  ,  Sti- 
 pendaries they  are,  and  the  labour  they  beftow  is  in  other  mens  Cures;  a  thing 
 not  unlawfull  for  them  to  doe ,  yet  unfeemly  for  them  to  condemn  which  pra* 
 dife  it.     I  might  here  difcover  the  like  over-fight  throughout  all  their  Difcour- 
 fes ,  made  in  behalf  of  the    Peoples  pretended  right  to  elect  their  Minifters  be- 
 fore the  Bifhop  may  lawfully  ordain.     But  becaufe  we  have  otherwhere  at  large 
 difputed  of  popular  Elections ,  and  of  the  right  of  Patronage  ,  wherein  is  drown- 
 ed whatfoever  the  people  under  any  pretence  of  colour  may  feem  to  challenge 
 about  Admifllon  and  Choyce  of  the  Paftours   that  fhall  feed  their  Souls ,   I 
 cannot  fee  what  one  Duty  there  is  which  alwayes  ought  to  goe  before  Ordina- 
 tion ,  but  onely  care  of  the  Partie's  worthinefle ,  as  well  for  integrity  and  vertue, 
 as  knowledge  ,  yea  ^   for  vertue  more  :  in  as  much  as  defect  of  knowledge  may 
 fundry  wayes  be  fupplyed  ,  but  the  fcandal  of  vicious  and  wicked  life  is  a  dead- 
 ly evil. 
 of  the  L«a  r-      81.  The  tiuth  is ,  that  of  all  things  hitherto  mentioned  ,  the  greateft  is  that  three- 
 j"8 in  ^mi-     fold  blott  or  blemiih  of  notable  ignorance,  unconfcionable  abfence  from  the  Cures 
 iefid-p  e,and  whereof  men  have  taken  charge,  and  unfatiable  hunting  after  Spiritual  preferments 
 tii.  number    without  either  care  or  confcienceofthepublick  good.     Whereof,  to  the  end  that  we 
 lags. r  L      inay  confider  as  in  Gods  own  fight  and  prefence  with  all  uprightnefle,  fincerity,and 
 truth,  let  us  particularly  weigh  and  examine  in  every  of  them-,  Firft,  how  farr  forth 
 they  are  reproveable  by  Reafons  and  Maxims  of  Common  right  •,  Secondly,  whe- 
 ther that  which  our  Laws  do  permit,  be  repugnant  tothofeMaxims ,  and  with  what 
 equity  we  ought  to  judge  of  things  practifed  in  this  cafe,  neither  on  the  one  hand 
 defending  that  which  muft  be  acknowledged  out  of  fquare ,  nor  on  the  other  fide 
 condemning  rafiily  whom  we  lift ,  for  whatfoever  wedifallow.     Touching  Arguments 
 therefore  ,  taken  from  the  principles  of  Common  right ,  to  prove  that  Minifters  mould 
 c  Li.     abe  learned,  that  they  ought  to  be  bRefident  upon  their  Livings ,  and  that  c  more 
 
 e.  1 
 
 P-7°.  than  one  onely  Benefice  or  Spiritual  Livingjnay  not  be  granted  unto  one  man  5  the 
 
 t  c669\  firft ,  becaufe  Saint  Paul  requireth  in  a  Minifter  ability  to  teach ,  to  convince ,  to  diftri- 
 
 ■   Tun  j.  2.  ,  . 
 
 TiVu*  i.  9.   a  Tim.  a.  15.  Hofc.^,  6.  Mar.  15.  14.  Luke  2  8.  Afis  jo.  2.    1  5a n.  1. 19.  I  Tim.  4.  12.  John  10.4.  1  Fctcr 
 
 5.  ■>.    Ads  2».  38.   1    rhrili   2.  17.     Conci!,  Nic.  cap.  ij.   Manh.  6.  24,.  I  Cor.  7.    *4. 
 
 butc 
 
Ecclefiaflicdl  Tolity.  ?io 
 
 ■■gWP1 
 
 bute  the  Word  rightly,  becaufe  alfo  the  Lord  himfelf  hath  protefted ,  theyfhall 
 be  no  Priefts  to  him  which  have  rejected  knowledge,  and  becaufe  if  deblmde  lead 
 theB'inde,  they  muft  both  needs  fall  into  the  Pit -.  thefecond,  becaufe  Teachers  are 
 Shepherds,  whofe  Flocks  can  beat  no  time  fecure  from  danger-,  they  are  Watch- 
 men whom  the  Enemy  doth  alwayes  befiege,  their  labours  in  the  Word  and  Sacra-' 
 ments  admit  no  intermiffion  -,  rheir  duty  requireth  inftruction  and  conference  with 
 men  in  private ;  they  are  the  living  Oracles  of  God  ,  to  whom  the  People  mutt  re- 
 fort  for  counfel-,  -they  are  commanded  to  be  Patterns  of  Holinefs,  Leaders,  Feed- 
 ers,  Supervifors  amongft  their  own-,  it  mould  be  their  grief,   asitwas  the'Apoftles, 
 to  be  abfent,  though  neceftarily  ,  from  them  over  whom  they  have  taken  charge^ 
 finally  ,  thelaft,  becaufe  Plurality  and  Refidence  are  oppofite,  .becaufe  the  placing 
 of  one  Clark  in  two  Churches  is  a  point  of  Merchandize  and  filthy  gain,  becaufe 
 no  man  can  ferve  two  Matters,  becaufe.  every  one  .mould  remain  in  that  Vocation 
 whereto  he  is  called  5  What  conclude  they  of  all  this  1     Againft  Ignorance  ,  againft: 
 Non-'refidence ,  and  againft  Plurality  of  Livings,  is  there  any  man  fo  raw  and  dull, 
 but  that  the  Volumes  which  have  been  written,  both  of  old  and  of  late,  may  make 
 him  in  fo  plentiful  a  caufe  eloquent  i    "For  if  by  that  which  is  generally  juft  and  re- 
 quisite ,  we  meafure  what  knowledge  there  flipuld  be  in  a  Minifter  of  cheGofpelof 
 Ghrift;  the  Arguments    which  Light  of  Nature  oftereth-,  the  Laws  and  Statutes 
 which  Scripture  hath-,  the  Canons  that  a:  e  taken  out  of  antient  Synods  5  the  De- 
 crees, and  Conftitiitions  of  fincereft  Times;  the  Sentences  of  all  Antiquity -,  andina 
 word ,  even  every   man's  full  confent  and  confcience  is  againft  Ignorance  in  them 
 that  have  Charge  and  Cure  of  Souls.     Again,  what  availeth  it  ifwe  be  Learned  and 
 not  Faithful?   or  what  benefit  hath  the  Church  of  Chrift,-  if  there  be  in  us  fuffici- 
 ency  without  endeavour  or  care  to  do  that  good  which  our  place  exacteth.''  Touch- 
 ing the  pains  and  induftry  therefore,  wherewith  men  are  in  confcience  bound  to  at- 
 tend the  work  of  their  Heavenly  Calling ,  even  as  much  as  in  them  lyeth ,  bending 
 thereunto  their  whole  endeavour ,  without  either  fraud  ,  fophiftication,  or  guile  ;  I 
 fee  not  what  more  effectual  Obligation  or  Bond  of  Duty  there  fhould  be  urged,  than 
 their  own  onely  Vow  and  Promife  made  unto  God  himfelf ,  at  the  time  of  .their 
 Ordination.     The  work  which  they  have  undertaken  requireth  both  care  and  fear. 
 Their  floth  that  negligently  'perform  it  maketh  them  fubject  to  malediction.     Be- 
 fides,  we  alfo  know  that  the  fruit  of  our  pains  in  this  Function  is  life  both  to  our 
 fielves  and  others.     And  doe  we  yet  neqd  incitements  to  labour?   Shall  we  ftop  our 
 ears  both  againft  thofe  conjuring  exhortations  which  Apoftles  ,  and  againft  the 
 fearful  comminations  which  Prophets,  have  uttered  out  of  the  mouth  of  God;  the 
 .one  for  prevention,  the  other  for  reformation  of  our  flugg  fhnefs  in  this  behalf  ? 
 Saint  Paid,  Attend  to  jour  [elves  ,  and  to  all  the  Flock,  whereof  the  Holy  Ghofl  hath  made  Afls  2S-  2f° 
 you  Over-feers ,  to  feed  the  Church  of  God ,  which  he  hath  purchafed  with  his  own  blood. 
 Again,  /  charge  thee  before  God  ,    and  the  Lord  f-efas  Chrift  ,  which  flail  judge  the     • 
 quick  and  the  dead  at  his  comming ,  preach  the  Word;  beinfiant,     Jeremiah,  Wo  unto  Jer.  23.  2. 
 the  Paflors  that  de(lroy  and  fcatter  the  Jheep  of  my  Paflure ;  I  will  vifit  you  for  the 
 wickednefs  of  your  Works ,  faith  the  Lord;  the  remnant  of  my  Sheep,  I  will gather to- 
 gether out  of  all  Countries ,  and  will  bring  them  again  to  their  folds ,   they  fliallgrow 
 and  increafe ,  and  I  will  jet  up  Shepherds  over  them  which  flail  feed  them.     Ezekiel,  EZck-  34-  *'• 
 Should  not  the  Shepherds  ,  fhould  they  not  feed  the  Flocks  ?     Te  eat the  fat ,  and  ye  clothe 
 your  f elves  with  the  wool,  but  the  weak  ye  have  not  (lengthened ,  the  fickye  have  not 
 cured,  neither  have  ye  bound  up  the  broken  ,   nor  brought  home  again  that  which  was 
 driven  away  ;  ye  have  not  inquired  after  that  which  was  loft ,  but  with  cruelty  and  rigour 
 ye  have  ruled.     And  verfe  8.  Wherefore^  as  I  live,  I  will  require,  cjrc.     Nor  let  us  think 
 to  excufe  our  felves ,  if  haply  welabour ,  though  it  be  atrandom  ,  and  fit  not  altoge* 
 ther  idle  abroad.     For  we  are  bound  to  attend  that  part  of  the  flock  of  Chrift ,  where- 
 of the  Holy  Ghoft  hath  made  us  Over-feers,     The  refidence  of  Minifters  upon  their   • 
 own  peculiar  Charge,  is  by  fomuch  the  rather  necefiaty;  for  that  abfenting  them- 
 felves  from  the  place  where  they  ought  to  labour  ,  they  neither  can  do  the  good 
 which  is  looked  for  at  their  hands  ,  nor  reap  the  comfort  which,  fweetneth  life  to 
 them  that  fpend  it  in  thefe  travels  Epon  their  own,     For  it  is  in  this  y  as  in  all  things 
 elfe,  which  .are  through  private  intereft  dearer  thaa  what  concerneth  either  others 
 
 Y  y  wholly, 
 
;20  The  Fifth  "Boo^  of 
 
 wholly,  or  us  but  in  part ,  and  according  to  the  rate  of  a  general  regard.     As  for 
 plurality ,  it  hath  not  onely  the  fame  inconveniencies  which  are  obferved  to  grow  by 
 abfence-' but  oyer  and  befides,  at  the  leaft  in  common  conftru&ion ,  afhewor'that 
 worldly  humour  which  men  do  think  mould  not  raignfo  high.     Now  from  hence 
 their  Collections  are,  as  followeth  5  firft,  a  repugnancy  or  contradiction  between 
 the  Principles  of  common  right,  and  that  which  our  Laws  in  fpecial  confiderations 
 have  allowed:  fecondly,  a  nullitie  or  fruftration  of  all  fuch  a&s ,   as  are  by  them  fup- 
 pofed  oppofite  to  thofe  Principles,  and  invalidity  in  all  Ordinations  of  men  unable  to 
 preach,  and  in  all.  difpenfations  which  mitigate  the  Law  of  Common  right  for  the 
 AbftraX.fAii  other  two  :  And  why  fo?  Forfooth,  becaufe  whatfoeverwedo  in  thefe  three  cafes, 
 and  not  by  vertue  of  Common- right,  we  muft  yield  it  of  neceflity  done  by  warrant 
 of  peculiar  right  or  priviledge.     Now  a  Priviledge  is  faid  to  be  that ,  that  for  favour 
 of  certain  perfons  commeth  forth  againft  Common-right  ;  things  prohibited  are  dif- 
 penfedwith,  becaufe  things  permitted  aredilpatched  by  Common-right,  but  things 
 forbidden  require  Difpenfations.     By  which  defcriptions  of  a  Priviledge  and  Difpen- 
 fation  it  is  (they  fay)  apparent,  that  a  Priviledge  muft  licence  and  authorize  the  fame, 
 which  the  Law  againft  ignorance,  non-refidence,  and  plurality  doth  infringe  •,  and 
 fo  be  a  Law.  contrariant  or  repugnant  to  the  Law  of  Nature,  and  the  Law  of  God, 
 becaufe  all  the  reafons  whereupon  the  Pofitive  Law  of  man  againft  thefe  three  was 
 firft  eftablifhed ,  are  taken  and  drawn  from  the  Law  of  Nature,  and  the  Law  of  God. 
 For  anfwer  whereunto ,  we  will  but  lead  them  toanfwerthemfelves.     Firft  there- 
 fore if  they  will  grant  ( as  they  muft  )  that  all  direct  oppofitions  of  fpeech  require 
 one  and  the  felf-fame  fubjecl:,  to  be  meant  on  both  parts  where  oppofition  is  pre- 
 tended,' it  will -follow  that  either  the  Maxims  of  Common  right  do  invoice  the  ve- 
 ry fame  things  not  to  be  good  which  we  fay  are  good;  grounding  our  felves  on  the 
 .  reafons ,  by  vertue  .whereof  our  priviledges  are  eftablifhed  5   or  if  the  one  doe  not 
 reach  unto  that  particular  fubjecl  for  which  the  other  have  provided,  then  is  there 
 no  contradiction  between  them.     In  all  contradictions ,  if  the  one  part  be  true,  the 
 other  eternally  muft  be  falfe.     And  therefore  if  the  Principles  of  Common  right , 
 do  at  any  time  truly  inforce  that  particular  not  to  be  good  ,  which  Priviledges  make 
 good  ,  it  argueth  invincibly,  that  fuch  priviledges  have  been  grounded  upon  errour. 
 But  to  fay,  that  every  Priviledge  is  oppofite  unto  tfie  Principles  of  Common  right, 
 becaufe  it  difpenfeth  with  that  which  Common  right  doth  prohibite,  hathgrofsab- 
 furdity.     For' the  voyce  of  Equity  and  Jufticeis,  that  a  general  Law  doth  neVer  de- 
 rogate from  a  fpecial  Priviledge-,  whereas  if  the  one  were  comrariant  to  the  other, 
 a  general  Law  being  in  force  fhould  alwayes  diflblvea  Priviledge.     Thereafonwhy 
 many  are  deceived  by  imagining  that  fo  it  fhould  doe,  and  why  men  of  better  in- 
 fight  conclude  dire&ly  it  fhould  not ,  doth  reft  in  the /«£;>#  or  W4tar  it  felf,  which 
 matter  indefinitely  confidered  in  Laws  of  Common  right,  is  in  Priviledges  confidered 
 *    as  lefet  and  limited  with  foecial  circumflances ,  by  means  whereof  to  them  which  re- 
 fpedf.  it,  but  byway  of  generality ,  itfeemethoneand  the  fame  in  both,  although  it 
 be  not  the  fame,  if  once  we  defcend  to  particular  confideration  thereof.     Precepts 
 do  alwayes  propofe  perfection,  not  fuch  as  none  can  attain  unto,  for  then  in  vain  fhould 
 we  ask  or  require  it  at  the  hands  of  men;but  fuch  perfection  as  all  men  muft  aim  at;  to  the 
 end  that  as  largely  as  human  providence  and  care  can  extend  it,  it  may  take  place.  Moral 
 laws  are  the  rules  of  Politick;  thofe  Politick,  which  are  made  to  order  the  whole  Church 
 of  God ,  rules  unto  all  particular  Churches-,  and  the  Laws  of  every  particular  Church, 
 Rules  unto  every  particular  man,  within  the  body  of  the  fame  Church  5  Now,  becaufe 
 the  higher  we  afcend  in  thefe  Rules ,  the  further  ftill  we  remove  from  thofe  fpecialities, 
 which  being  proper  to  the  fubjed,whereupon  our  actions  muft  work,are  tberfore  chiefly 
 confidered  by  us,  by  them  leaft  thought  upon  that  wade  altogether  in  the  two  firft 
 kindes  of  general  directions,  their  judgment  cannot  be  exacl  and  found ,  concerning  ei- 
 ther laws  of  Churches,  or  actions  of  men  in  particular,  becaufe  they  determine  of  effects 
 by  a  part  of  the  caufes  onely  out  of  which  they  grow ,  they  judge  conclufions  by  demi- 
 premifes  and  half- principles ,  they  lay  them  in  the  balance  ftript  from  thofe  neceflaiy 
 material  circumflances  which  fhould  give  them  weight ,  and  by  fhew  of  falling  uneven 
 with  the  fcale  of  moft  univerfal  and  abftra&ed  rules ,  they  pronounce  that  too  light 
 which  is  not ,  if  they  had  the  skill  to  weigh  it.    This  is  the  reafon  why  men  altoge- 
 ther 
 
Tzcclefiafticat  Tolity.  .      jZl 
 
 ther  converfant  in  Study  do  know  how  to  teach,  but  not  how  to  govern-,  men  expe- 
 rienced contrariwife  govern  well  ,  yet  know  not  which  way  to  fet  down  orderly 
 the  precepts  and  reafons  of  that  they  do.     He  that  will  therefore  judge  rightly  of 
 things  done,  muft  joyn  with  his  forms  and  conceits  of  general  {peculation,  the  mat-    . 
 ter  wherein  our  actions  are  converfant.     For  by  this  mall  appear  what  equity  there 
 is  in  thofe  Priviledges  and  peculiar  grants  or  favours ,  which  otherwife  will  feem 
 repugnant  to  juftice ,  and  becaufe  in  themfelves  considered ,  they  have  a  Shew  of 
 repugnancy-,  this  deceiveth  thofe  great  Clerks ,  which  hearing  a  Priviledge  defined 
 to  be  an  ef pedal  right  brought  in  by  their  power  and  authority  ,  that  make  itforfome  J1"  fingulartf 
 publick  benefit  againfl  the  general  cottrfe  of  reafon ,  are  not  able  to  comprehend  how  tfa^Tnt^m* 
 the  word  againfl  doth  import  exception ,  without  any  oppofition  at  all.     For  inaf-  r«i0niSprop. 
 much  as  the  hand  of  Juftice  muft  diftribute  to  every  particular  what  is  due,  and  judge  "^  ,li(iuam 
 what  is  due  with  refpeft  had,  no  lefs  of  particular  circumftances  than  of  general  rules  luthoriure 
 and  axioms-,  it  cannot  fit  all  forts  with  one  meafure,  the  wills,  counfels,  qualities  con,ltLlcmi- 
 and  States  of  men  being  divers.     For  example,  the  Law  of  Common  right  bind-  fa™^' 
 eth  all  men  to  keep  their  Promifes ,  perfoim  their  Compacls,  and  anfwer  the  Faith  JWwii  d? 
 they  have  given  either  for  themfelves,  or  others.     Notwithstanding  he  which  bar-  Lefiib* 
 gaineth  with  one  under  years,  can  have  no  benefit  by  this  allegation,  becaufe  he 
 bringeth  it  againfl:  a  Perfon  which  is  exempt  fiom  the  Common  rule.     Shallwethen 
 conclude,  that  thus  to  exempt  certain  men  from  the  Law  of  Common  right,  isa-» 
 gainft  God,  againft  Nature  ,  againft  whatfoever  may  avail  to  Strengthen  and  jufti- 
 fie  that  Law  before  alledged  ,  or  elfe  acknowledge  ( as  the  truth  is )  that  fpecial  cau- 
 fes  are  to  be  ordered  by  fpecial  rules,  that  if  men  grown  unto  ripe  age,  difadvan- 
 tage  themfelves  by  bargaining,  yet  what  they  have  wittingly  done,  is  Strong,  and 
 in  force  againft  them  ,  becaufe  they  are  able  to  difpofe  and  manage  their  own  affairs, 
 whereas  youth  for  lack  of  experience  and  judgement,  being  eafily  fubjecl:  to  circum- 
 vention, is  therefore  juftly  exempt  from  the  Law  of  Common- right,  whereuntothe 
 reft  are  juftly  fubjeft.    This  plain  inequality  between  men  of  years ,  and  under  years, 
 is  a  caufe  why  Equity  and  Juftice  cannot  apply  equally  the  fame  general  rule  to 
 both,  butordereth  the  one  by  Common  right,  and  granteth  to  the  other  a  fpecial' 
 priviledge.     Priviledges  are  either  tranfitory  or  permanent :  Tranfitory ,  fuch  as  ferv'e  Privileging 
 onely  fome  one  turn,  of  at  themoft  extend  no  farther  than  to  this  or  that  man,  with  Pcrfonile 
 the  end  of  whofe  natural  life  they  expire;  Permanent,  fuch  as  the  ufe  whereof  doth  ejuLgulcur* 
 continue  Still,  for  that  they  belong  unto  certain  kindes  of  men  and  caufes  which  never  &,priwfcgSiiin 
 dye.     Of  this  nature  are  all  immunities  and  preheminencies ,  which ,  for  juft  conlldera-  i"u£  *a,onJ 
 tions,  one  fort  of  men  enjoyeth  above  another,  both  in  the  Church  and  Common-  adionc  op. 
 wealth,  no  man  fufpecting  them  of  contrariety  to  any  branch  of  thofe  Laws  or  Rea-  d,e  Rc*ui,5» 
 Tons  3  whereupon  the  general  right  is  grounded.     Now  there  being  general  Laws  and ■Pm-I-"?' 
 Rules  whereby  it  cannot  be  denied,  but  the  Church  of  God  ftandeth  bound  to  pro- 
 vide, that  the  Miniftry  may  be  learned  ,  that  they  which  have  charge  may  refide  up- 
 on it,  and  that  it  may  not  be  free  for  them  in  fcandalous  manner"  to  multiply  Ecclefi- 
 aftical  Livings ;  it  remaineth  in  the  next  place  to  be  examined ,  what  the  Laws  of  the 
 Church  of  England  do  admit ,  which  may  be  thought  repugnant  to  any  thing  hither- 
 to alledged,  and  in  what  fpecial  consideration  they  feem  to  admit  the  fame.     Consider- 
 ing therefore,  that  to  furnifh  all  places  of  Cure  in  this  Realm  3  it  is  not  an  Army  of 
 twelve  thoufand  Learned  men  that  would  fuffice,  nor  two  U niverfities  that  can  al- 
 ways' furniSh  as  many  as  decay  in  fo  great  a  number ,  nor  a  fourth  part  of  the  Li- 
 vings with  Cure ,  that  when  they  tall  are  able  to  yield  fufficient  maintenance  for  Learn- 
 ed men ,  is  it  not  plain,  that  unlefs  the  greateftpart  of  the  People  Should  be  left  utterly 
 without  the  publick  ufe  and  exercife  of  Religion ,  there  is  no  remedy  but  to  take  in- 
 to the  EccleSiaStical  Order,  a  number  of  men  meanly  qualified  in  refpect  of  Learnings 
 For  whatfoever  we  may  imagine  in  our  private  Clofets,  or  talk  for  Communication- 
 fake  at  our  Boords,  yea,  or  write  in  our  Books,  through  a  notional  conceit  of  things 
 needful  for  performance  of  each  man's  duty ,  if  once  we  come  from  the  Theory  of 
 Learning ,    to  take  out  fo  many  Learned  men ,  let  them  be  diligently  viewed  ,  out  of 
 whom  the  choice  Shall  be  made,  and  thereby  an  estimate  made,  what  degree  of  skill 
 we  muft  either  admit ,  or  elfe'leave  numbers  utterly  destitute  of  Guides ;  and  I  doubt 
 not  but'that  men  indued  with  fenfe  of  common  equity,  willfoondifcern,  that,be- 
 
 Y  y  2  fides 
 
\1Z  The  Fifth  %oo(of 
 
 fides  eminent  and  competent  knowledge ,  we  are  to  defcend  to  a  lower  ftep ,  recei- 
 ving knowledge  in  that  degree  which  is  but  tolerable.  When  we  Commend  any  man 
 for  learning,  our  fpeech  importeth  him  to  be  more  than  meanly  qualified  that  way  ; 
 but  when  Laws  do  require  learning  as  a  quality ,  which  maketh  capable  of  any  Functi- 
 on ,  our  meafure  to  judge  a  learned  man  by ,  muft  be  fome  certain  degree  of  learning, 
 beneath  which  we  can  hold  no  man  fo  qualified.  And  if  every  man  that  lifteth  may 
 fet  that  degree  himfelf,  howmall  we  ever  know  when  Laws  are  broken,  when  kept, 
 feeing  one  man  may  think  a  lower  degree  fufficient ,  another  may  judge  them  un- 
 fufficient  that^are  not  qualified  in  fome  higher  degree.  Wherefore  of  neceffity  either 
 we  muft  have  fome  Judge ,  in  whofe  confcience  they  that  are  thought  and  pronounced 
 fufficient,  'are  to  be  fo  accepted  and  taken,  orelfetheLawkfelfistofetdown  the 
 very  loweft  degree  of  fitnefs  that  mail  be  allowable  in  this  kinde.  So  that  the  quefti- 
 on  doth  grow  to  this  iflue.  Saint  Paul  requireth  Learning  in  Presbyters ,  yeafuch 
 Learning  as  doth  inable  them  to  exhort  in  Doctrine  which  is  found ,  and  to  difprove 
 them  that  gain-fay  it.  What  meafure  of  ability  in  fuch  things  ihall  ferve  to  make 
 men  capable  of  that  kinde  of  Office,  he  doth  not  himfelf  precifely  determine,  butre- 
 Tit.i.  p.  ferreth  it  to  the  Confcience  of  Titus ,  and  others,  which  had  to  deal  in  ordaining 
 Presbyters.  We  muft  therefore  of  neceffity  make  this  demand  ,  whether  the 
 Church,  lacking  fuch  as  the  Apoftle  would  have  chofen,  may  with  good  confcience 
 take  out  of  fuch  as  it  hath  in  a  meaner  degree  of  fitnefs,  them  that  may  ferve  to  per- 
 form the  fervice  pf  publick  Prayer ,  to  minifter  the  Sacraments  unto  the  Peo- 
 ple, to  ftjlemnize  Marriage,  to  vifit  the  Sick  ,  and  bury  the  Dead ,  toinftructby 
 reading,  although  by  Preaching  they  be  not  as  yet  fo  able  to  benefit  and  feed  Chrift's 
 flock.  We  conftantly  hold ,  that  in  this  cafe  the  Apoftles  Law  is  not  broken.  He  re- 
 quireth more  in  Presbyters  than  there  is  found  in  many  whom  the  Church  of  Eng- 
 land alloweth.  But  no  man  being  tyed  unto  impoffibilities ,  to  do  that  we  can- 
 not we  are  not  bound.  It  is  but  a  ftratagem  of  theirs  therefore ,  and  a  very  indi- 
 rect practife ,  when  they  publifh  large  declamations  to  prove  that  Learning  is  re- 
 quired in  the  Miniftry  ,  and  to  make  the  filly  people  believe  that  the  contrary  is 
 maintained  by  the  Bifhops,  and  upheld  by  the  Laws  of  the  Land  ^  whereas  the 
 queftion  in  truth  is  not  whether  Learning  be  required ,  but  whether  a  Church ,  where- 
 in there  is  not  fufficient  ftore  of  Learned  men  to  furnifh  all  Congregations ,  fhould 
 do  better  to  let  thoufands  of  Souls  grow  favage,  to  let  them  livewithout  any  pub- 
 lick  fervice  of  God ,  to  let  their  Children  dye  unbaptifed,  to  with- hold  the  bene- 
 fit of  the  other  Sacrament  from  them  ,  to  let  them  depart  this  World  like  Pagans, 
 without  any  thing ,  fo  much  as  readd  unto  them ,  concerning  the  way  of  life ,  than,  as 
 it  doth  in  this  neceffity,  to  make  fuch  Presbyters  as  are  fofarr  forth  fufficient,  al- 
 though they  want  that  ability  of  Preaching  which  fomeothers  have.  In  thispoinc 
 therefore  we  obey  neceffity,  and  of  two  evils  we  take  the  lefs;  in  the  reft  a  publick 
 utility  is  fought,  and  in  regard  thereof  fome  certain  inconveniencies  tolerated,  be- 
 caufe  they  are  recompenced  with  greater  good.  The  Law  giveth  liberty  of  Non-re- 
 fidence  for  a  time  to  fuch  as  will  live  in  Univerfities ,  if  they  faithfully  there  labour 
 to  grow  in  knowledge,  that  fo  they  may  afterwards  the  more  edifieand  the  better 
 inftruct  their  Congregations.  The  Church  in  their  abfence  is  not  deftitute ,  the 
 Peoples  falvationnot  neglected  for  the  prefent  time,  the  time  of  their  abfence  is 
 in  the  intendment  of  Law  beftowed  to  the  Churches  great  advantage  and  benefit, 
 thofe  neceffary  helps  are  procured  by  it,  which  turn  by  many  degrees  more  to  the 
 Peoples  comfort  in  time  to  come  ,  than  if  their  Paftours  had  continually  abidden 
 with  them.  So  that  the  Law  doth  hereby  provide  in  fome  part  to  remedy  and  help 
 that  evil  which  the  former  neceffity  hath  impofed  upon  the  Church.  For  compare 
 two  men  of  equal  meannefs ,  the  one  perpetually  refident ,  the  other  abfent  for  a 
 fpace ,  in  fuch  fort  as  the  Law  permitteth.  Allot  unto  both  fome  nine  years  continu- 
 ance with  Cure  of  Souls.  And  muft  not  three  years  abfence  in  all  probability  and 
 likelihood  make  the  one  more  profitable  than  the  other  unto  God's  Church ,  byfo 
 much  as  the  increafe  of  his  knowledge ,  gotten  in  thofe  three  years,  may  adde  unto 
 fix  years  travel  following  V  For  the  greater  ability  there  is  added  to  the  inftrument, 
 wherewith  it  pleafeth  God  to  fave  Souls ,  the  more  facility  and  expedition  it  hath 
 to  work  that  which  is  otherwife  hardlier  effected.    As  much  may  be  faid  touching 
 
 abfence 
 
Ecclejiaflical  ^Polity.  ^g 
 
 abfence  granted  to  them  that  attend  in  the  families  of  Bi(hops  •,  which  Schools  of 
 gravity,  difcretion,  and  wifedom,  preparing  men  againft  the  time  that  they  come  to 
 reflde  abroad,  are,  in  my  poor  opinion ,  even  the  fitted  places  that  any  ingenious 
 minde  can  wifh  to  enter  into,  between  departure  from  private  ftudy  and  accefstoa 
 more  publick  charge  of  Souls ;  yea  no  lefs  expedient,  formenofthebeftfufficien- 
 cy  and  mod  maturity  in  knowledge,  than  the  very  Univerfities  themfelves  are  for 
 the  ripening  of  fuch  as  be  raw.    Imployment  in  the  Families  of  Noble-men,  or  in 
 Princes  Courts ,  hath  another  end ,  for  which  the  felf- fame  leave  is  given,  not  with- 
 out great  refpeft  to  the  good,,  of  the  whole  Church.     For.  afluredly,  whofoever 
 doth  well  obferve  ,  how  much  all  inferiour  things  depend  upon  the  orderly  courfes 
 and  motions  of  thofe  greater  Orbes,  will  hardly  judge  it  either  meet  or  good,  that 
 the  Angels  aflifting  them  mould  be  driven  to  betake  themfelves  unto  other  (rations, 
 although  by  nature  they  were  not  tyed  where  now  they  are,  but  had  charge  alfo 
 elfewhere ,  as  long  as  their  abfence  from  beneath  might  but  tolerably  be  fupplyed, 
 and.  by  defcending  their  rooms  above  mould  become  vacant.     For  we  are  not  to 
 dream  in  this  cafe  of  any  platform,  which  bringeth  equally  high  and  low  unto  Pa- 
 rim  Churches,  nor  of  any  conftraint  to  maintain  at  their  own  charge  men  fuffici- 
 ent  for  that  purpofe-,  the  o'ne  fo  repugnant  to  theMajeftyand  Greatnefsof  Eng- 
 lifh  Nobility,  the  other  fo  improbable  and  unlikely  to  take  effect,  that  they  which 
 mention  either  of  both ,  feem  not  indeed  to  have  conceived  what  either  is*     But 
 the  eye  of  Law  is  the  eye  of  God;,  it  looketh  into  the  hearts  and  fecret  difpofitions 
 of  men ,  it  beholdeth  how  far  one  (tar  differeth  from  another  in  glory ,  and,  as  mens 
 feveral  degrees  require  ,  accordingly  it  guideth  them  •,  granting  unto  principal  Per- 
 fonages  priviledges  correfpondent  to  their  high  Eftates  ,  and  that  not  onely  in  Ci- 
 vil, but  even  in  Spiritual  Affairs,  to  the  end  they  may  love  that  Religion  the  more, 
 which  no  way.  feeketh  to  make  them  vulgar,  no  way  diminifheth  their  dignity  and 
 greatnefs ,  but  to  do  them  good  doth  them  honour  alfo ,  and  by  fuch  extraordina- 
 ry favours  teacheth  them  to  be  in  the  Church  of  God  the  fame  which  the  Church  of 
 God  efteemeth  them,  more  worth  than  thoufands.    It  appeareth  therefore  in  whac 
 refpeft  the  Laws  of  this  Realm  have  given  liberty  of  non-refidence  to  fome,  thac 
 their  knowledge  may  be  increafed ,  and  their  labours  by  that  mean  be  made  after- 
 wards the  more  profitable  to  others ,  left  the  Houfes  of  Great-men  mould  want  thac 
 daily   exercife  of  Religion ,  wherein  their  example  availeth  as  much ,  yea  many 
 times  peradventure  more  than  the  Laws  themfelves ,  with  the  common  fort.    A  third 
 thing  refpetted  both  in  permitting  abfence,  and  alfo  in  granting  to  fome  that  liber- 
 ty of  addition  or  plurality,  which  neceflarily  inforceth  their  abfence  ,  is  ameer  both 
 juft  and  confcionable  regard  ,  that  as  men  are  in  quality ,  and  as  their  fervices  are 
 in  weight  for  the  publick  good ,  fo  likewife  their  rewards  and  encouragements  by 
 fpecial  priviledge  of  Law  might  fomewhat  declare  how  the  State  it  felf  doth  accept 
 their  pains ,  much  abhorring  from  their  beftial  andfavage  rudenefs,  which  think  that 
 Oxen  mould  onely  labour,  and  AfTes  feed.     Thus  to  Readers  in  Univerfities,  whofe 
 very  Paper  and  Book-expences  ,  their  antient  allowances  and  ftipends  at  this  day 
 do  either  not,  or  hardly  fuftain-,  to  Governours  of  Colledges,  left  the  great  over- 
 plus of  charges  neceflarily  inforced  upon  them  ,  by  reafon  of  their  place,  and 
 very  flenderly  fupplyed  ,  by  means  of  that  change  in  the  prefent  condition  of 
 things  ,  which  their  Founders  could  not  fore- fee  j  to  men  called  away  from  their 
 Cures ,  and  imployed  in  weightier  bufinefs,  either  of  the  Church  or  Common-wealth, 
 becaufe  to  impofe  upon  them  a  burthen  which  requiretb  their  abfence ,  and  not  to 
 releafe  them  from  the  duty  of  Refidence ,  were  a  kinde  of  cruel  and  barbarous  in- 
 juftice5  to  Refidentsin  Cathedral  Churches,  or uporrDignities Ecclefiaftical ,  foraf- 
 much  as  thefe  being  rooms  of  greater  Hofpitality,  places  of  more  refpeft  andcon- 
 fequence  than  the  reft  5  they  are  the  rather  to  be  fumifhed  with  men  of  beft  qua- 
 lity, and  the  men  for  their  qualities-fake ,  to  be  favoured  aboveothers  :  I  fay  unto 
 all  thefe ,  in  regard  of  their  worth  and  merit ,  the  Law  hath  therefore  given  leave 
 while  themfelves  bear  weightier  burthens ,  to  fupply  inferiour  by  deputation ;  and  in 
 like  confideration  partly ,  partly  alfo  by  way  of  honour  to  Learning ,  Nobility  and 
 Authority  permitteth ,  that  men  which  have  taken  Theological  degrees  in  Schools, 
 the  Suffragans  of  Bifhops,  the  Houfhold-Chaplains  of  men  of  Honour,  or  in  great 
 
 OfrlceSj 
 
324.  The  Fifth  "Bool^of 
 
 Offices,  the  Brethren  and  Sonnes  of  Lords  Temporal,  or  of  Knights ,  if  God  (hall 
 move  the  hearts  ot  fuch  to  enter  at  any  time  into  Holy  Orders,  may  obtain  to 
 themfelves  a  faculty  or  licence  to  hold  two  Ecclefiaftical  Livings,  though  having  Cure-, 
 any  Spiritual  Perfon  of  the  Queens  Councel,  three  fuch  Livings  ;  her  Chaplains,  what 
 number  of  promotions  her  felf  in  her  own  Princely  wifedom  thinketh  good  to  be- 
 ftow  upon  them.     But,  as  it  fareth  in  fuch  cafes ,  the  gap  which  for  juft  cGnfidera- 
 tions  we  open  unto  fome,  letteth  in  others  through  corrupt  pra&ifes,  to  whom  fuch 
 favours  were  neither  meant,  nor  fhould  be  communicated.     The  greatnefs of xhe 
 Harveft ,  and  the  fcarcity  of  able  Work-men  hatr;  made  it  neceffary  ,  that  Law 
 fhould  yield  to  admit  numbers  of  men  tut  flenderly  and  meanly  qualified.     Hereup-. 
 on ,  becaufe  whom  all  other  worldly  hopes  have  forfaken ,  they  commonly  referve 
 Minifterial  Vocation ,  as  their  laft  and  fureft  refuge  ever  open  to  forlorn  men  •,  the 
 Church  that  fhould  nourifh  them  ,  whofe  fervice  flie  needeth  ,  hath  obtruded  upon 
 her  their  fervice ,  that  know  not  otherwife  how  to  live  and  fuftain  themfelves. 
 Thefe  finding  nothing  more  eafie  than  means  to  procure  the  writing  of  a  few  lines 
 to  fome  one  or  other  which  hath  authority ;  and  nothing  more  ufual  than  too  much 
 facility  in  condefcending  unto  fuch  requefts  -,  are  often  received  into  that  Voca- 
 tion whereunto  their,  unworthinefs  is  no  fmall  difgrace.     Did  any  thing  more  ag- 
 gravate the  crime  of  Jeroboams  prophane  Apoftafie ,  than  that  he  chofe  to  have  his 
 Clergy  the  fcum  and  reffufe  of  his  whole  Land-,  Let  no  man  fpare  to  tell  it  them, 
 they  are  not  faithful  towards  God,  that  burthen  wilfully  his  Church  with  fuch 
 fwarms  of  unworthy  Creatures.     I  will  not  fay  of  all  degrees  in  the  Miniftry ,  that 
 which  Saint  Chryfoftom  doth  of  the  higheft ,  He  that  will  undertake  [0  mighty  a  charge, 
 chryfiflAc  sa-  ^  M(^  fQ  fe  a  mM  0j gYeAt  understanding  ,  rarely  drifted  with  Divine  grace-,  for 
 '  integrity  of  manners  ,  purity  of  life ,  and  for  all  other  <vertues ,  to  have  in  him  more  than 
 a  man*,  But  furely  this  I  will  fay  with  Chryfoftom,  We  need  not  doubt  whether  Cod  be 
 highly  difpleafed  with  us,    or  what  the  caufe  of  his  anger ,  is ,  if  things  of fo  great  fear 
 and  holinefs  as  are  the  leaft  and  lotvefi  duties  of  his  fervice  ,  be  thrown  wilfully  on  them 
 whofe  not  onely  mean,  but  bad  and  fcanddlous  quality  doth  defile  what joever  they  handle. 
 Thefe  eye-fores  and  blemifhes,  in  continual  attendants  about  the  Service  of  God's 
 Sancluary,  do  make  them  every  day  fewer  that  willingly  refort  unto  it ,  till  at  length 
 all  affe&ion  and  zeal  towards  God  be  extinct  in  them  through  a  wearifom  contempt 
 of  their  Perfons,  which  for  a  time  onely  live  by  Religion,  and  are  for  recompence,  in 
 fine ,  the  death  of  the  Nurfe  that  feedeth  them.    It  is  not  obfcure,  how  incommodious 
 the  Church  hath  found  both  this  abufe  of  the  liberty  ,  which  Law  is  enforced  to 
 grant;  and  not  onely  this,  but  the  like  abufe  of  that  favour  alfo,  which  Law  in  other 
 confiderations  already  mentioned  ,  aftordeth  toucheth  Refidence  and  plurality  of 
 Spiritual  Livings.     Now  that  which  is  pra&ifed  corruptly  to  the  detriment  and  hurt  of 
 the  Church ,  againft  the  purpofe  of  thofe  very  Laws  ,  which  notwithftanding  are 
 pretended   in  defence  and  juftification  thereof,  we  muft  needs  acknowledge  no  lefs 
 repugnant  to  the  grounds  and  principles  of  Common  right ,  than  the  fraudulent  pro- 
 ceedings of  Tyrants ,  to  the  principles  of  juft  Soveraignty.     Howbeit  not  fo  thofe 
 fpecial  priviledges  which  are  but  inftruments  wrefted  and  forced  to  ferve  malice. 
 a  %-n  y.*tyv  There  is  in  the  Patriarkof  Heathen  Philofophers  this  Precept ,  « Let  no  Husbandman 
 Vn  favzuw    ner  no  Handy-craftfman  be  a  Priefi.     The  reafon  whereupon  he  groundeth ,  is  a  max- 
 k.it^W.   im  jn  the  Law  of  Nature -,     It  importeth  greatly  the  good  efall  men  that  Godbere- 
 W^mwv  verenced,  with  whofe  honour  it  ftandeth  not  that  they  which  are  publickly  imploy- 
 ts^-xh  Tim-  ecj  jn  h^  fervice  fhould  live  of  bafe  and  manuary  Trades.     Now  compare  herewith 
 ?ri(i.Vo.75.r.6  the  Apoftle's  words,  h  Te  know  that  thefe  hands  have  miniftredto  my  necefities,  and  them 
 b  Aft' :  o.  '?4.  that  are  with  me.    What  think  we  *   Did  the  Apoftle  any  thing  oppofite  herein ,  or 
 "SuflA1/"  repugnant  to  the  Rules  and  Maxims  of  the  Law  of  Nature?     The  felf-fame  rea- 
 a  Their?  8.  fons  that  accord  his  aftions  with  theLaw  of  Nature,  fhall  declare  our  Priviledges  and  his 
 Laws  no  lefs  confonant.     Thus  therefore  we/ee ,  that  although  they  urge  very  colou- 
 rably  the  Apoftle's  own  Sentences ,  requiring  that  a  Minifter  fhould  be  able  to  divide 
 rightly  the  Word  of  God,  that  they  who  are  placed  in  Charge  fhould  attend  unto  it 
 themfelves ,  which  in  abfence  they  cannot  do ,  and  that  they  which  have  divers  Cures 
 muft  of  neceffuy  be  abfent  from  fome,  whereby  the  Law  Apoftolick feemeth ap- 
 parently broken ,  which  Law  requiring  attendance  'cannot  otherwife  be  underftood, 
 
 than 
 
Scclejiaffical  'Polity .  215 
 
 than  fo  as  to  charge  them  with  perpetual  Refidence  :  Again,  though  in  every  of  thefe 
 caufes ,  they  infinitely  heap  up  the  Sentences  of  Fathers,  the  Decrees  of  Popes,  the  an- 
 tient  Edicts  of  Imperial  authority,  our  own  National  Laws  and  Ordinances  prohibit- 
 ing the  fame ,  and  grounding  evermore  their  Prohibitions ,  partly  on  the  Laws  of  God 
 and  partly  on  reafons  drawn  from  the  light  of  Nature,  yet  hereby  to  gather  and  in- 
 ferr  contradiction  between  thofe  Laws  which  forbid  indefinitely ,  and  ours  which  in 
 certain  cafes  have  allowed  the  ordaining  of  fundry  Minifters.,  whofe  fufficiency  for 
 Learning  is  but  mean 5  Again,  the  licenfing  of  fome  tobeabfentfrom  their  Flocks,  and 
 of  others  to  hold  more  than  one  onely  Living  which  hathCuie  of  Soulsj  'I  fay,  to  con- 
 clude repugnancy  between  thefe  efpecial  permiffions,  and  the  former  general  prohi- 
 bitions, which  fet  not  down  their  own  limits,  is  erroneous ,  and  themanifeftcaufe 
 thereof  ignorance  in  differences  of  matter  which  both  forts  of  Law  concern.  If 
 then  the  confederations  bereafonable,  juft  and  good  ,  whereupon  we  ground  whatfo- 
 ever  our  Laws  have  by  fpecial  right  permitted  5  if  onely  the  effects  of  abufed  Pri- 
 viledges  be  repugnant  to  the  Maxims  of  Common  right ,  this  main  foundation  of 
 repugnancy  being  broken  ,  whatfoever  they  have  built  thereupon  falleth  neceiTa- 
 rily  to  the  ground.  Whereas  therefore,  upon  furmife,  or  vain  fuppofal  of  oppo- 
 sition between  our  fpecial ,  and  the  principles  of  Common  right ,  they  gather  that 
 fuch  as  are  with  us  ordained  Minifters  ,  before  they  can  Preach  ,  be  neitheHawfulL' 
 becaufe  the  Laws  already  mentioned  forbid  generally  to  create  fuch ,  neither  are 
 they  indeed  Minifters,  although  we  commonly  fo  name  them,  but  whatfoever  they 
 execute  by  vertue  of  fuch  their  pretended  Vocation  is  void;  that  all  our  grants  and 
 tolerations  ,  as  well  of  this  as  the  reft,  are  fruftrate  and  of  no  effect  -,  the  Perfons 
 that  enjoy  them  pofTefs  them  wrongfully,  and  are  deprivable  at  all  hours-,  finally; 
 that  other  juft  and  fufficient  remedy  of  evils  there  can  be  none,  befides  the  utter 
 abrogations  of  thefe  our  mitigations ,  and  the  Ariel:  eftablifhment  of  former  Ordi- 
 nances to  be  abfolutely  executed  whatfoever  follow  :  albeit  the  Anfwer  already 
 made  in  difcovery  of  the  weak  and  unfound  foundation  whereupon  they  have  buil  t  thefe 
 erroneous  collections  may  be  thought  fufficient^  yet  becaufe  our  defire  is  rather  to  fatif- 
 fie,  if  it  bepoffible,  than  to  fhake  them  off,  we  are  with  very  goodwill  contented 
 to  declare  the  caufes  of  all  particulars  more  formally  and  largely  than  the  equity  of  our 
 own  defence  doth  require. 
 
 There  is  crept  into  the  mindes  of  men ,  at  this  day  ,  a  fecret  pernicious  and  peftilent 
 conceit ,  that  the  greateft  perfection  of  aChriftian  man  doth  confift  in  difcovery  of  o- 
 ther  mens  faults ,  and  in  wit  to  difcourfe  of  our  own  profeffion.     When  the  World 
 moft  abounded  with  juft,  righteous  and  perfect  men ,  their  chiefeft  ftudy  was  theex- 
 ercife  of  piety ,  wherein  for  their  fafeft  direction,  they  reverently  hearkened  to  the 
 Readings  of  the  Law  of  God ,  they  kept  in  minde  the  Oracles  and  Aphorifmes  of  wif- 
 dom,  which  tended  unto  vertuous  life  5  if  any  fcruple  of  confeience  did  trouble  them 
 for  matter  of  Actions  which  they  took  in  hand,  nothing  was  attempted  before  coun-  Jf,     ;,  .: 
 fel  and  advice  were  had,  for  fear  left  rafhly  they  might  offend.     We  are  now  more  MiiU£.ZJt,' 
 confident,  not  that  our  knowledge  and  judgement  is  riper,  but  becaufe  our  defires  «  vrajwrn, 
 are  another  way.  :  ^  J}CL'!'°' 
 
 Their  fcope  was  obedience,  ours  is  skill;  their  endeavour  was  reformation  of  life,  ^«»3 
 *our  vertue  nothing  but  to  hear  gladly  the  reproof  of  vice?  they  in  the  practice  c*  f^jf8^  £ 
 their  Religion  wearied  chiefly  their  knees  and  hands ,  we  efpecially  our  ears  and  j^Ji&r  £ 
 tongues.     We  are  grown,  as  in  many  things  elfe ,  fo  in  this,  toakindeofintempe-  w-wnw- 
 rancy     which  ( onely  Sermons  excepted ).  hath  almoft  brought  all  other  duties  of  Re-  rit  "J 
 Hgionout  ot  tafte.     At  the  leaft  they  are  not  in  that-  account  and  reputation  which  ^w£*A 
 they  fhould  be.     Now,  becaufe  men  bring  all  Religion  in  a  manner  to  the  onely  Of-  *#,.<*»»"**»<, 
 fice  of  hearing  Sermons,  if  it  chance  that  they  who  are  thus  conceited  do  imbrace  !&'-[- .-/?,/ 
 any  fpecial  opinion  different  from  other  men,  the  Sermons  that  relifh  not  that  opi-  ^W  ^Wsg 
 nion ,  can  in  no  wife  pleafe  their  appetite.     Such  therefore  as  preach  Unto  them ,  but  'f  ^.^  '; 
 hit  not  the  firing  they  look  for ,  are  rejected  as  unprofitable-,  the  reft  as  unlawful,  k,,ul  few  5* 
 and  indeed  no  Minifters  ,  if  the  faculty  of  Sermons  want.     For  why  ;    A  Minifter  ':77":L ';;;,;.• 
 ef  the  Word  mould,  they  fay,  be  able  rightly  to  divide  the  Word.     Which  Apo-  4,^"^ 
 ftolick  Canon  many  think  they  do  well  obferve ,  when  in  opening  the  Sentences  of  >.& 
 holy  Scripture,  they  draw  all  things  favourably  fpoken  unto  one  fide ;  but  whatfoe-  ,A"ft'  Ec,K 
 
 ,Ter 
 
 p^M  K  . 
 
•p6  The  Fifth  "Boo^of 
 
 ver  is  reprehenfive ,  fevere,  and  {harp,  they  have  others  on  the  contrary  part  whom 
 that  muft  always  concern,  by  which  their  over-partial  and  un- indifferent  proceeding, 
 while  they  thus  labour  amongft  the  people  to  divide  the  Word ,  they,  make  the 
 Word  a  mean  to  divide  and  diftrad  the  People.  OftropZr  to  divide  aright,  doth 
 note  in  the  Apoftle's  Writings,  foundnefs  of  Doftrine  onely ,  and  in  meaning  ftand- 
 eth  oppofite  to  -hccivoto^v  the  broaching  of  new  opinions  againft  that  which  is  received. 
 For  queftionlefs  the  fii  ft  things  delivered  to  the  Church  of  Chrift,  were  pure  and 
 fincere  Truth.  'Which  whofoever  did  afterwards  oppugn,  could  not  chute  but  di- 
 vide the  Church  into  two*moyeties,  in  which  divifion ,  fuch  as  taught  what  was  firft 
 believed  ,  held  the  truer  part ;  the  contrary  fide,  in  that  they  were  teachers  of  novelty, 
 erred.  For  prevention  of  which  evil  there  are  in  this  Church  many  lingular  and  well 
 devifed  remedies,  as  namely  the  ufe  of  fubfcribing  to  the  Articles  of  Religion  be- 
 fore admifilon  of  degrees  to  Learning,  or  to  any  Ecclefiaftical  Living,  thecuftomof 
 reading  the  fame  Articles,  and  of  approving  them  in  publick  Affemblies  wherefoever 
 men  have  Benefices  with  Cure  of  Souls,-  the  order  or  teftifying  under  their  hands 
 allowance  of  the  Book  of  Common- Prayer ,  and  the  Book  of  ordaining  Minifters; 
 finally;,  the  Difcipline  and  moderate  feverity  which  is  ufed  either  in  other  wife  cor- 
 recting''or  illehcing  them  that  trouble  and  difturb  the  Church  with  Dodlnnes 
 which  tend  unto  Innovation  5  it  being  better  that  the  Church  mould  want  altoge- 
 ther the  benefit  of  fuch  mens  labours,  than  endure  the  mifchief  of  their  inconfor- 
 mity  to  good  Laws-,  in  which  cafe,  if  any  repine  at  the  courfe  and  proceedings  of 
 juftice  ,  they  muft  learn  to  content  themfelves  with  the  anfwer  of  M.  Curias, 
 Vai(r-  .  c.j.  wji-cji  had  fometime  occafion  to  cutt  offone  from  the  Body  of  the  Commonwealth: 
 in  whofe  behalf  becaufe  it  might  have  been  pleaded  that  the  party  was  a  man  fer- 
 viceable,  he  therefore  began  his  judicial  fentence  with  this  preamble,  Nonejfeopus 
 Reip.  eo  cive  qui  far  ere  nefciret  5  The  Common-wealth  needeth  men  of  quality  ,  yet 
 never  thofe  men  which  have  not  learned  bow  to  obey.  But  the  wayes  which  the  Church 
 of  England  hath  taken  to  provide  that  they  who  are  Teachers  of  others  may  do  it 
 foundry  ,  that  the  Purity  and  Unity  as  well  of  antient  Difcipline  as  Doctrine  may 
 be  upheld ,  that  avoiding  Angularities.,  we  may  all  glorifie  God  with  one  heart  and 
 one  tongue,  they  of  all  men  do  leaft  approve,  that  do  moft  urge  the  Apoftle's  Rule 
 and  Canon.  For  which  caufe  they  alledge  it  not  fo  much  to  that  purpofe ,  as  to 
 fuove  that  unpreaching  Minifters  ( for  fo  they  term  them  )  can  haveno  true  nor  law- 
 ful calling  in  the  Church  of  God.  Sainft  Auguflme  hath  faid  of  the  will  of  man, 
 that  [imply  to  will  preceedeth  from  Nature,  but  our  well-willing  is  from  Grace.  We 
 fey  as  much  of  the  Minifter  of  God  publickly  to  teach  and  inftruct  the  Church ,  is 
 neceffary  in  every  Ecclefiaftical  Minifter ;  but  ability  to  teach  by  Sermons  is  a  Grace 
 which  God  doth  beftow  on  them  whom  he  maketh  fufftcient  for  the  cemmendable  dtf- 
 charge  of  their  duty.  That  therefore  wherein  a  Minifter  differeth  from  other  Chri- 
 ft'^n  mtn,  is  not  as  fome  have  childifhly  imagined,  the  found  preaching  of  the  Word 
 of God ,  but  as  they  are  lawfully  and  truly  Goveinours  to  whom  authority  of  Regi- 
 ment is  given  in  the  Common-wealth  ,  according  to  the  order  which  Polity  hath 
 fet,  fo  Canonical  Ordination  in  the  Church  of  Chrift  is  that  which  maketh  alawful 
 Minifter,  as  touching  the  validity  of  any  Ail which  appertained  to  that  Vocation.  The 
 caufe  why  Saint  Paul  willed  Timothy  not  to  be  over-hafty  in  ordaining  Minifters, 
 was  (as  we  very  well  may  conjecture)  becaufe  impofition  of  hands  doth  confecrate 
 and  make  them  Minifters,  whether  they  have  gifts  and  qualities  fit  for  the  laudable 
 difcharge  of  their  Duties  or  no.  If  want,  of  Learning  and  skill  to  preach  didfruftrate 
 their  Vocation,  Minifters  ordained  before  they  be  grown  unto  that  maturity fhould 
 receive  new  £)rdination,  whenfeever  it  chanceth  that  ftudy  and  induftry  doth  make 
 them  afterwards  more  able  to  perfbim  the  Office,  than  which  what  conceit  can  be 
 more  abfurdf  Was  not  Saint  Auguftine  himfelf  contented  to  admit  an  Affiftant  in  his 
 own  Church,  a  man  of  fmall  Erudition  ,  confidering  that  what  he  wanted  in  know- 
 ledge was  fupplyed  by  thofe  vertues  which  made  his  life  a  better  Orator ,  than 
 more  Learning  could  make  others  whofe  converfation  was  lefs  Holy  i  Were  the 
 priefts,  fithence  Mofes ,  all  able  and  fufflcient  men,  learnedly  to  interpret  the  Law 
 of  God  ?  Or  was  it  ever  imagined,  that  this  defect  fhould  fruftrate  what  they  exe- 
 cuted ,  and  deprive  them  of  right  unto  any  thing  they  claimed  by  vertue  of  their 
 
 >Priefthood? 
 
 Ox.  man  p.  2i. 
 
Ecclefia/lical  Tolitj.  Wy 
 
 Priefthood  '.  Surely ,  as  in  Magistrates ,  the  wane  of  thofe  Gifts  which  their  Office 
 needeth,  is  caufe  of  juft  imputation  of  blame  in  them  that  wittingly  chufe  unfuffi- 
 cient  and  unfit  men  when  they  might  do  otherwife,  and  yet  therefore  is  not  their 
 choyce  void,  nor  every  action  of  Magistracy  frustrate  in  that  refpect  :  So  whether 
 it  were  of  neceflity  ,  or  even  of  very  carelefnefTe  ,  that  men  unable  to  Preach 
 mould  be  taken  in  Paftours  rooms ;  neverthelcfs ,  it  feemeth  to  be  an  errour  in  them 
 which  think  that  the  lackofanyfuch  perfection defeateth utterly  theirCalling.  To 
 wiSh  that  all  men  were  So  qualified,  as  their  Places  and  Dignities  require,  to  hate 
 all  finifter  and  corrupt  dealings  which  hereunto  are  any  lett ,  to  covet  fpeedy  redrefs 
 of  thofe  things  whatfoever,  whereby  the  Church  fuStaineth  detriment,  thefegood 
 and  vertuous  denies  cannot  offend  any  but  ungodly  mindes.  Notwithstanding ,  fome 
 in  the  true  vehemency,  and  others  under  the  fair  pretence  of  thefe  deSires ,  have  ad- 
 ventured that  which  is  Strange ,  that  which  is  violent  and  unjuft.  There  are  which 
 in  confidence  of  their  general  allegations  concerning  the  knowledge,  the  Residence  The  Author 
 and  the  fingle  Livings  of  Minifters ,  prefume  not  onely  to  annihilate  the  folemnOi-  of  ^%db- 
 dinations  ot  fuch  as  the  Church  mull:  of  force  admit ,  butalfoto  urgeakindeofuni-  ^r"a' 
 verfal  proscription  againft  them,  to  fet  down  Articles ,  to  draw  Commiflions ,  and 
 almoft  to  name  themfelves  of  the  guorum>  for  inquiry  into  mens  eftates  and  deal- 
 ings ,  whom  at  their  pleafure  they  would  deprive  and  make  obnoxious  to  what  pu- 
 nishment themfelves  lift,  and  that  not  for  any  violation  of  Laws ,  either  Spiritual  or 
 Civil,  but  becaufe  men  have  trufted  the  Laws  too  farr,  becaufe  they  have  held  arid 
 enjoyed  the  liberty  which  Law  granteth,  becaufe  they  had  not  the  wit  to  conceive 
 as  thefe  men  do ,  that  Laws  were  made  to  intrap  the  Simple ,  by  permitting  thofe 
 things  in  (hew  and  appearance ,  which  indeed  mould  never  take  effect ,  for  as  much 
 as  they  were  but  granted  withafecret  condition  to  be  put  in  practice,  ifthejfhould 
 be  profitable  and  agreeable  with  the  Word  of  God  ;  which  condition  failing  in  all  Mi- 
 nifters that  cannot  Preach ,  in  all  that  are  abfent  from  their  Livings,  and  in  all  that 
 have  divers  Livings  (forfoitmuftbeprefumed,  though  never  as  yet  proved  )  there- 
 fore as  men  which  have  broken  the  Law  of  God  and  Nature,  they  are  depriveable 
 at  all  hours.  Is  this  the  Juftice  of  that  Difcipline  whereunto  all  Chriftian  Churches 
 muft  (loop  and  fubmit  themfelves  t  Is  this  the  equity  wherewith  they  labour  to  re- 
 form the  World  *.  I  will  no  way  diminifh  the  force  of  thofe  Arguments  whereupon 
 they  ground.  But  if  it  pleafe  them  to  behold  the  vifage  of  thefe  Collections  in  ano- 
 ther Glafs,  there  are  Civil  as  well  as  EcclefiafticalUnfurh'ciencies,  Non  residences, 
 and  Pluralities  •,  yea ,  the  reafons  which  Light  of  Nature  hath  miniftred  againft  both, 
 are  of  fuch  affinity  >  that  much  lefs  they  cannot  inforce  in  the  one  than  in  the  other. 
 When  they  that  bear  great  Offices  be  Perfons  of  mean  worth  ,  the  contempt 
 whereinto  their  authority  groweth  a  weakneth  the  Sinews 
 
 of  the  whole  State,    Notwithstanding ,  where  many  Go-       *  ^yihrn  ww  ^sn^-nt  &  S^w  <Wf 
 vernours  are  needful  ,  and  they  not  many,  whom  their    i***fr**l*«-  Arifiot.poiit.a.c  u. 
 quality  cannot  commend  ,  b  the  penury  of  worthier  muft       b  Nec  ignnro  mtyim6i  hflnores  a(l  fKtim 
 needs  make  the  meaner  fort  of  men  capable  :  Cities ,  in    d'gnoi  penm-u  meimrum  foicrc  defeni.  m* 
 the  abfence  of  their  Governours  ,  are  as  Ships  want-    mtfW-  WP#- a.d  It**- 
 ing  Pilots  at  Sea,    But  were  it  therefore  c  Juftice  to  pu-       <N«que enim  jrq.mm  ?\®m ert  ibftmem  Rei. 
 nifh  whom  Superiour  Authority  pleafeth  to  call  from    B(?9-«p/aptrreo$rffcrridiimReipub;operfe 
 Kome,  or  alloweth  to  be  employed  elfewhere'  In  com-    «jfi^***^$**J*+* 
 mitting  dmany  Offices  to  one  man,  there  areapparenrly 
 thefe  inconveniencies  *  the  Common  wealth  doth  lofe  the       {/"'? •  Pol,ir- '  ' . c- *  k  Seer  '*"  '£•*£■ 
 
 i„.„C,     rr  n  i  •  i        •    l     i  -j  an  ble  ,  framed  by  the  Author  of  the  AbiltaH, 
 
 benefit  of  ferviceable  men,  which  might  be  trained  up  in  wh«e  hc  foncieOD  B.fhoP  depefing  one  unapt 
 thofe  rooms  ^  it  is  not  eafie  for  one  man  to  difcharge  many  »°  F«*ch ,  whom  himuif  had  before  ordained, 
 mens  duties  well,  in  fervice  of  Warfare  and  Navigation, 
 
 were  it  not  the  overthrow  of  whatfoever  is  undertaken  ,  if  one  or  two  Should  in- 
 groSle  fuch  Offices ,  as  being  now  divided  into  many  hands  ,  are  nifcharged  with 
 admirable  both  perfection  and  expedition  i  NeVerthelefs  ,  be  it  farr  from  the 
 minde  of  any  reafonable  man  to  imagine ,  that  in  thefe  considerations  Princes  ei- 
 ther ought  of  duty  to  revoke  all  fuch  kinde  of  Grants ,  though  made  with  very 
 fpecial  refpect  to  the  extraordinary  merit  of  certain  men ,  or  might  in  honour  de- 
 mand of  them  the  resignation  of  their  Offices ,  with  fpeech  to  this  or  the  like 
 
 Z  2  effect? 
 
y$  •         The  Fifth  "Bool^of 
 
 effect.  5  For  as  much  as  you  A.  B.  by  the  [face  of  many  years  ,  have  done us  that  faith- 
 ful ferviee  in  mo  (I  important  affairs  ,  for  which  we  alwayes  judging  you  worthy  of 
 much  honour  ,  have  therefore  committed  unto  you  from  time  to  time ,  very  great  and 
 weighty  offices  ^  which  hitherto  you  quietly  enjoy  :  we  are.  new  given  to  under/land, 
 that  certain  grave  and  learned  men  have  found  in  the  Books  of  antient  Phtlofophers  y 
 divers  Arguments  drawn  from  the  common  light  of  Nature  ,  and  declaring  the  won- 
 derful discommodities  which  ufe  to  grow  by  Dignities  thus  heaped  together  in  one;  For 
 which  caufe,  at  this  prefent ,  moved  in  confciencc  and  tender  care  for  the  Publick  good, 
 we  have  fummoned  you  hither  ,  to  dif-poffefs  you  of  thofe  Places  ,  and  to  depofe  you. 
 from  thofe  rooms,  whereof  indeed  by  vertue  of our  own  Grant ,  yetagainfl  Rcafon,  you 
 are  poffeffed.  Neither  ought  you,  or  any  other  to  think  us  rafJ) ,  light,  or  inconftant,  in 
 fo  doing  :  For  we  tell  youplain,  that  herein  we  will  both  fay  anddothat thingwhich  the 
 noble  and  wife  Emperour  Jometime  both  faid  and  did,  in  a  matter  of  fan  lefs  weight 
 than  this-,  Quod  inconfulto  fecimus,  confulto  revocamus,  That  which  we  unadvi- 
 sedly have  done ,  we  advisedly  will  revoke  and  undo.  Now  for  mine  own  part ,  the 
 greateft  harm  I  would  wifh  them  who  think  that  this  were  confonant  with  equity 
 and  right,  is,  that  they  might  but  live  where  all  things  are  with  fuchkinde  of  Juftice 
 ordered ,  till  experience  have  taught  them  to  fee  their  errour.  As  forthelaft  thing 
 which  is  incident  into  the  caufe  whereof  we  fpeak,  namely,  what  courfe  were  the 
 beft  and  fafeft  whereby  to  remedy  fuch  evils  as  the  Church  of  God  may  fuftain, 
 where  the  prefent  liberty  of  Law  is  turned  to  great  abufe,  fome  light  we  may  re- 
 ceive from  abroad  ,  not  unprofitable  for  direction  of  God's  own  facred  Houfe  and 
 Family.  The  Romans  being  a  People  full  of  generofity,  and  by  nature  courteous, 
 did  no  way  more  lhew  their  gentle  difpofition ,  than  by  eafie  condefcending  to 
 fet  their  Bond-men  at  liberty.  Which  benefit  in  the  happier  and  better  times  of  the 
 Common-  wealth ,  was  beftowed  for  the  moft  part  as  an  ordinary  reward  of  Vertue, 
 fome  few  now  and  thenalfo  purchafing  freedom  with  that  which  their  juft  labours 
 could  gain,  and  their  honeft  frugality  fave.  But  as  the  Empire  daily  grew  up,  fo 
 the  manners  and  conditions  of  men  decayed,  Wealth  was  honoured ,  and  Vertue  not 
 cared  for,  neither  did  any  thing  feem  opprobrious  out  of  which  there  might  arife 
 commodity  and  profit,  fo  that  it  could  be  no  marvel  in  a  State  thus  far  degenerated, 
 if  when  the  more  ingenious  fort  were  become  bafe,  the  bafer  laying  afide  all  fhame 
 and  face  of  honefty,  did ,  fome  by  Robberies ,  Burglaries,  and  prostitution  of  their 
 Bodies ,  gather  wherewith  to  redeem  liberty  5  others  obtain  rhe  fame  at  the  hands  of 
 their  Lords,  by  ferving  them  as  vile  Inftruments  in  thofe  attempts,  which  had  been 
 worthy  to  be  revenged  with  ten  thoufand  deaths,  Alearned,  judicious,  andpolite 
 Hiftorian,  having  mentioned  fo  foul  diforders,  giveth  his  judgment  and  cenfureof 
 Dia/yfHilicar  them  in  this  fort :  Such  eye-fores  in  the  Common-wealth  have  occaftoned  many  vertu- 
 R.om.  ant;q.  cus  mindes  to  condemn  altogether  the  cuftom  of  granting  liberty  to  any  Bond-ftave, 
 for  as  much  as  it  feemed  a  thing  abfurd,  that  a  People  which  commands  all  the  World 
 Jhould  confift  of  fo  vile  Reffufe.  But  neither  is  this  the  onelycufiom  wherein  the  profi- 
 table inventions  of  former  are  depraved  by  later  Ages;  and  for  my  f elf  I  am  not  of  their 
 opinion  that  wtfb  the  abrogation  of fo  grofly  ufed  Cujloms ,  which  abrogation  might  per- 
 adventure  be  caufe  ef  gr-eater  inconveniencies  enfumg  :  but  as  much  as  may  be  I  would 
 rather  advife  that  redrefi  were  fought  ,  through  the  careful  providence  of  Chief  Ru- 
 lers and  Over-feers  of  the  Common- wealth ,  by  whom  a  yearly  furvey  being  made  of  all 
 that  are  manumijfed3  they  which  feem  worthy  might  be  taken  and  divided  into  Tribes 
 with  other  Citizens  ,  the  reft  difperfed  into  Colonies  abroad  ,  or  otherwife  difpofedof 
 that  the  Common-wealth  might  fuftain  neither  harm  nor  dtfgrace  by  them.  The  ways 
 to  meet  with  diforders  growing  by  abufe  of  Laws,  are  not  fo  intricate  andfecrec, 
 efpecially  in  our  cafe  ,  that  men  mould  need  either  much  advertifement  or  long 
 time  for  the  fearch  thereof.  And  if  counfel  to  that  purpofe  may  feem  needful , 
 this  Church  (God  be  thanked)  is  not  deftitute  of  men  endued  with  ripe  judgment, 
 whenfoever  any  fuch  thing  mail  be  thought  neceffary.  For  which  end,  at  this 
 prefent,  to  propofe  any  fpecial  inventions  of  my  own,  might  argue  in  a  man  of  my 
 Place  and  Calling  more  preemption  perhaps  than  wit.  Iwill  therefore  leave  it  intire 
 unto  graver  confideration ,  ending  now  with  requeft  onely  and  moft  earneft  fute  5  firft, 
 that  they  which  give  Ordination,  would,  as  they  tender  the  very  honour  of  Jefus 
 
 Chrift, 
 
 1.4- 
 
Ecclejiajlical  Tolity.  rio 
 
 Chrift  ,  the  fafety  of  men,  and  the  endlefs  good  of  their  own  Souls ,  take  heed, 
 left  unneceffarily ,  and  through  their  default  the  Church  be  found  worfe,  or  lefs  iui  min- 
 ed than  it  might  be:  Secondly,  that  they  which  by  right  of  Patronage  have  power 
 to  prefent  unto  Spiritual  Livings ,  and  may  in  that  refpecl:  much  damnifie  the  Church 
 of  God,  would,  for  the  eafe  of  their  own  account  in  that  dreadful  day ,  fbmewhac 
 confider  what  it  is  to  betray  for  gain  the  Souls  which  Chrift  hath  redeemed  with 
 blood,  what  to  violate  the  facred  Bond  of  Fidelity  and  Solemn  promife ,  givenat 
 the  firft  to  God  and  his  Church  by  them,  from  whole  original  intereft  together  with 
 the  felf-fame  Title  of  Right ,  the  fame  Obligation  of; Duty  likewife  is  defcended: 
 .Thirdly,  that  they  unto  whom  the  granting  of  Difpenfations  is  committed  ,  or 
 which  otherwise  have  any  ftroke  in  the  difpofition  of  fuch  Preferments  as  appertain 
 unto  Learned  men,  would  bethink  themfelves  what.it  is  to  refpecl:  any  thing  either 
 above  or  befides  Merit ,  confidering  how  hardly  the  World  taketh  it ,  when  to  men 
 of  commendable  note  and  quality  there,  is  fo  little  refpecl:  had,  or  fo great  unto 
 them  whofe  deferts  are  very  mean,  that  nothing  doth  feem  more  ftrange  than  the 
 one  fort,  becaufe  they  are  not  accounted  of,  and  the  other  becaufe  they  are •  ic 
 being  every  man's  hope  and  expectation  in  the  Church  of  God,  efpecially  that  the 
 onely  purchace  of  greater  rewards  fhould  be  alwayes  greater  deferts,  and  that  nothing 
 fhould  ever  be  able  to  plant  a  Thorn  where  a  Vine  ought  to  grow  :  Fourthly,  that 
 honourable  Perfonages ,  and  they ,  who  by  vertue  of  any  principal  Office  in  the  Com- 
 mon-wealth are  inabled  to  qualifie  a  certain  number ,  and  make  them  capable  of  fa- 
 vours or  Faculties  above  others,  fuffer  not  their  names  to  be  abufed ,  contrary  to  the 
 true  intent  and  meaning  of  wholfom  Laws ,  by  men  in  whom  there  is  nothing  no- 
 table befides  Covetoufnefs  and  Ambition  :  Fifthly,  that  the  graver  and  wifer  foi  t 
 in  both  Univerfi  ties ,  or  whofoever  they  be,  with  whofe  approbation  the  marks  and 
 recognizances  of  all  Learning  are  beftowed,  would  think  the  Apoftle's  caution  againft 
 unadvifed  Ordinations  not  impertinent  or  unneceffary  to  be  born  in  minde,  even 
 when  they  grant  thofe  degrees  of  Schools ,  which  degrees  are  not  gratia  gratis  da- 
 ta ^  kindneffes  beftowed  by  way  of  humanity,  but  they  are  gratia gratumfacientes, 
 favours  which  always  imply  a  teftimony  given  to  the  Church  and  Common-wealth, 
 concerning  mens  fufnciency  for  manners  and  knowledge  ^  a  teftimony,  upon  the  cre- 
 dit whereof  fundry  Statutes  of  the  Realm  are  built ;  a  teftimony  fo  far  available, 
 that  nothing  is  more  refpe&ed  for  the  warrant  of  divers  mens  abilitie  to  ferve  in  the 
 affairs  of  the  Realm-,  a  teftimony  wherein  if  they  violate  that  Religion  wherewith 
 it  ought  to  be  always  given ,  and  thereby  do  induce  into  errour  fuch  as  deem  it  a 
 thing  uncivil  to  call  the  credit  thereof  in  queftion,  let  them  look  that  God  (hall re- 
 turn back  upon  their  heads,  and  caufe  them  in  the  ftate  of  their  own  Corporations 
 to  feel  either  one  way  or  other  the  punifhment  of  thofe  harms,  which  the  Church 
 through  their  negligence  doth  fuftain  in  that  behalf  :  Finally,  and  to  conclude,  that 
 they  who  enjoy  the  benefit  of  any  fpecial  Indulgence  or  Favour  which  the  Laws 
 permit,  would  as  well  remember  what  in  duty  towards  the  Church ,  andinconfci- 
 ence  towards  God  they  ought  to  do,  as  what  they  may  do  by  ufing  of  their  own 
 advantage  whatfoever  they  fee  tolerated  -7  no  man  being  ignorant  that  the  caufe  why 
 abfence  in  fome  cafes  hath  been  yielded  unto ,  and  in  equity  thought  fufferable,  is  the 
 hope  of  greater  fruit  through  induftry  elfewhere ;  the  reafon  likewife  wherefore  plura- 
 lities are  allowed  unto  men  of  note,  a  very  foveraign  and  fpecial  care,  that  as  Fathers 
 in  the  antient  World  did  declare  the  preheminence  of  priority  in  birth,  by  doubling 
 the  worldly  portions  of  their  firft-born^  fo  the  Church  by  a  courfe  not  unlike  in 
 afligning   mens  rewards,  might  teftifie  an  eftimation  had  proportionably  of  their 
 Vertues,  according  to  the  antient  Rule  Apoftolick,  They  which  excel  in  labour ,  $-or  ,he  main 
 ought  to  excel  in  honour  -,   and  therefore  unlefs  they  anfwer  faithfully  the  expecta-  Hypothcfu  or 
 tion  of  the  Church  herein,  unlefs  lincerely  they  bend  their  wits  day  and  night,  both  Ihef^conduft"- 
 to  fow  becaufe  they  reap,  and  to  fow  fo  much  more  abundantly  as  they  reap  more  0n»,  ictth« 
 abundantly  than  other  men  ,  whereunto  by  their  very  acceptance  of  fuch  benignities  bcforc  fet 
 they  formally  binde  themfelves-,  let  them  be  well  allured  that  the  honey  which  they  p°  bfrc"  d  to 
 eat  with  fraud  (hall  turn  in  the  end  into  true  gall,  for  as  much  as  Laws  are  the  fa-  gerfier  wirh 
 cred  Image  of  his  wifedom  who  moft  feverely  punifheth  thofe  colourable  and  fubtile  £'*  ]?*£^c 
 crimes  thac  feldome  are  taken  within  the  walk  of  human  Jnftice  ;  I  therefore  con-  graph. 
 
 elude, 
 
^o  The  Fifth  TSool^  of,  &c. 
 
 ciu^t' ,  that  the  grounds  and  maxims  of  Common  right  whereupon  Ordinations  of 
 Ministers  unable  to  Preach,  tolerations  of  abfence  from  their  Cures,  2nd  the  multi- 
 plications of  their  Spiritual  Livings  are  difproved  ,  do  but  indefinitely  enforce  them 
 unlawful,  not  unlawful  univerfally  and  without  exception-,  that  the  Laws  which 
 indefinitely  are  agamft  all  thefe  things,  and  the  Priviledges  which  make  for  them 
 in  certain  cafes  are  not  the  one  repugnant  to  the  other,  that  the  Laws  of  God  and 
 Nature  are  violated  through  the  effects  of  abufed  Priviledges -,  that  neither  our  Or- 
 dinations of  men  unable  to  make  Sermons,  nor  our  difpenfations  for  the  reft,  can 
 be  juftly  proved  fruftrate  by  vertiie  of  any  fuch  furmifed  opposition  between  the 
 fpecial  Laws  of  this  Church  which  have  permitted,  and  thofe  general  which  are  al- 
 led^ed  to  difprove  the  fame-,  that  when  Priviledges  by  abufe are  grown  incommo- 
 dious, there  rauft  be  redrefs  h  that  for  remedy  of  fuch  evils ,  thereisnoneceflitythe 
 Church  mould  abrogate  either  in  whole  or  in  part  the  fpecialties  before  mentioned; 
 and  that  the  moft  to  be  defired  were  a  voluntary  reformation  thereof  on  all  hands  which 
 may  give  paflTage  unto  any  abufe. 
 
 THE 
 
V* 
 
 . 
 
 OF   THE 
 
 LAWS 
 
 OF 
 
 Ecclefiaftical  Polity. 
 
 Book    VL 
 
 Containing  their  Fifth  JJfertion,  That  our  Lam  are  Corrupt 
 and  Repugnant  to  the  Laws  of  Cjod>  in  matter  belong- 
 ing to  the  Tower  of  Ecclefiaflical  furisdi&ion,  in  that 
 we  have  not  throughout  all  Churches  certain  Lay-Elders 
 eflablifhedforthe  Exercifeof  that  Tower. 
 
 i 
 
 Hk 
 
 u 
 
 h  H  E  fame  Men  which  in  heat  of  Contention,  do  hardly 
 either  fpeak  or  give  ear  to  reafon,  being  after  fharp  and 
 bitter  conflicts,  retired  to  a  calm  remembrance  of  3ll 
 their  former  proceedings  5  the  caufes  that  brought  them 
 into  quarrel,  the  courfe  which  their  ftriving  affections 
 have  followed,  and  the  iflue  whereunto  they  are  come, 
 may  peradventure  as  troubled  waters,  in  fmall  time  of 
 their  own  accord,  by  certain  eafie  degrees  fettle  them- 
 felves  again ;  and  fo  recover  that  clearnefs  of  well  advifed 
 judgment,  whereby  they  {hall  ftand  at  the  length  indiffe- 
 rent, both  to  yeild  and  admit  any  reafonable  fatisfa&ion, 
 where  before  they  could  not  endure  with  patience  to  be  gain-faid.  Neither  will 
 Idefpairofthelike  fuccefs  in  thefe  unpleafant  Controverfies  touching  Ikcle/iaftical 
 Polity-,  the  time  of  filence,  which  both  parts  havej willingly  taken  to  breathe,  feem- 
 ing  now  as  it  were  a  pledge  of  all  Mens  quiet  Contentment,  to  hear  with  more  in- 
 diffetency,  the  weightieft  and  laft  remains  of  that  Caufe,  Jurisdiction,  Dignity, 
 Dominion  Ecclefiaftical.     For,  let  any  Man  imagin,  thar  the  bare  and  naked  diffe- 
 
 '  A  a  a  rence 
 
 Thequefticn 
 between  us, 
 whether  all 
 Congregati- 
 on", or  Pa- 
 rifhes  ought 
 to  have  Lay- 
 Eldcrsinve- 
 fted  with 
 power  of 
 lnriuliftion 
 in  fpiritual. 
 caufes. 
 
 L&T.6. 
 Lib.  7. 
 Lib.  8. 
 
3*6  The  Sixth  'Bool^  of 
 
 rence  of  a  few  Ceremonies,  could  either  have  kindled  fo  much  fire,  orhavecaufed 
 it  to  flame  fo  long  •,  but  that  the  parties  which  herein  laboured  mightily  for  change 
 and  (as  they  fay)  for  Reformation,  had  fomewhatmore  then  this,  mark  whereat  to 
 aim. 
 
 Having  therefore  drawn  out  a  compleat  Form,  as  they  fuppofe,  ofpublickfer- 
 vice  to  be  done  to  God,  and  fet  down  their  Plot  for  the  Office  of  the  Miniftry 
 in  that  behalf  ;  they  very  well  knew,  how  little  their  labours  fo  far  forth  bellow- 
 ed, would  avail  them  in  the  end,  withouta  claim  of  Jurisdidion  to  uphold  the 
 Fabrick  which  rhey  had  ereded  -,  and  this  neither,  likely  to  be  obtained,  but  by 
 the  ftrong  hand  of  the  people,  nor  the  people  unlikely  to  favour  it  5  the  more, 
 if  overture  were  made  of  their  own  Intereft,  right,  and  title  thereunto.  Whereupon 
 there  are  many  which  have  conjectured  this  to  be  the  caufe,  why  in  all  the  pro- 
 jects of  their  Difcipline,  (it  being  manifeft  that  their  drift  is,  to  wreft  the  Key  of 
 Spiritual  Authority  out  of  the  hands  of  former  Govemours,  and  equally  to  poffefs 
 therewith  the  Paftors  of  all  feveral  Congregations  )  the  people  firft  for  furer  ac- 
 complifhment,  and  then  for  better  defence  thereof,  are  pretended  neceflary  Adors 
 in  thofe  things,  whereunto  their  ability  for  the  moft  part  is  as  (lender,  as  their  title 
 and  challenge  unjuft. 
 
 Notwithftanding  (  whether  they  faw  it  neceflary  for  them  to  perfwade  the 
 people,  without  whofe  help  they  could  do  nothing,  or  elfe  (  which  I  rather  thinks 
 the  affedion  which  they  bear  towards  this  new  Form  of  Government,  made  them 
 to  imagin  it  Gods  own  Ordinance,  )  Their  Dodrine  is,  that,  by  the  Law  of  God, 
 there  muft  be  for  ever  in  all  Congregations  certain  Lay-Elders,  Minifters  of  Ec- 
 clefiaftical  Jurifdidion,  in  as  much  as  our  Lord  and  Saviour  by  Teftament  (  for  fo 
 they  prefume  )  hath  left  all  Minifters  or  Paftors  in  the  Church  Executors  equally 
 to  the  whole  power  of  Spiritual  Jurisdidion,  and  with  them  hath  joyned  the  people 
 as  Colleagues.  By  maintenance  of  which  Aflertion,  there  is  unto  that  part  appa- 
 rently gained  a  twofold  advantage ,  both  becaufe  the  people  in  this  refped  are 
 much  more  eafily  drawn  to  favour  it,  as  a  matter  of  their  own  intereft  5  and  for  that, 
 if  they  chance  to  be  croffed  by  fuch  as  oppofe  againft  them,  the  colour  of*  Divine 
 Authority,  affumed  for  the  Grace  and  Countenance  of  that  Power  in  the  vulgar 
 fort,  furnimeth  their  Leaders  with  great  abundance  of  matter  behoverul  for  their 
 encouragement  ,  to  proceed  alwaies  with  hope  of  fortunate  fuccefs  in  the  end , 
 confidering  their  caufe  to  be  as  David's  was,  a  juft  defence  of  power  given  them 
 from  above,  and  confequently  their  Adverfaries  quarrel  the  fame  with  Saul's,  by 
 whom  the  Ordinance  of  God  was  withftood. 
 
 Now,  on  the  contrary  fide,  if  this  their  furmife  prove  falfe  -7  if  fuch,  as  in 
 Juftification  whereof  no  evidence  fufficient ,  either  hath  been  or  can  be  alledg- 
 ed  (  as  I  hope  it  fhall  clearly  appear  after  due  examination  and  trial  )  let  them 
 then  confider  whether  thofe  words  of  Corah,  Dathan,  and  Abiram,  againft  Mofes, 
 Numb.  1?.  an£j  agajnfl.  jaron  t  jt  is  \j00  mucfj  that  ye  take  upon  you,  feeing  all  the  Congre- 
 gation is  holy  ,  be  not  the  very  true  Abftrad  and  abridgment  of  all  their  pub- 
 lished Admonitions,  Demonftrations ,  Supplications,  and  Treatifes  whatfoever, 
 whereby  they  have  laboured  to  void  the  rooms  of  their  Spiritual  Superiours  be- 
 fore Authorized,  and  to  advance  the  new  fancied  Scepter  of  Lay  Presbyterial 
 Power. 
 
 The  Nature  of  Spiritual  farifditfion. 
 
 BUt  before  there  can  be  any  fetled  Determination ,  whether  Truth  do  reft 
 on  their  part,  or  on  ours,  touching  Lay-Elders-,  we  are  to  prepare  the  way 
 thereunto,  by  explication  of  fome  things  requifite  and  very  needful  to  be  con- 
 fidered-,  as  firft,  how  befides  that  Spiritual  Power,  which  is  of  Order  ,  and  was 
 inftituted  for  performance  of  thofe  duties,  whereof  there  hath  been  Speech  already 
 had,  there  is  in  the  Church  no  lefs  neceflary,  a  fecond  kind  ,  which  we  call  the 
 Power  of  Jurisdidion,    When  the  Apoftle  doth   fpeak  of  ruling  the   Church 
 
 of 
 
of  Ecclefiajlical  Toltty.  22,7 
 
 of  God,  and  of  receiving  accufations,  his  words    have  evident  reference  to  the 
 
 power  of  Jurifdi&ion.     Our  Saviours  words  to  the  Power  of  Order  ,  when  he<uveth  Aflsao.2'1. 
 
 his  Difciples  charge,  faying,  Preach,  Baptize  :  Do    this  in   Remembrance  of  «Mt Mw&tf  *'  '* 
 
 T'«&    $i   v™   ®s°v    »*    oLiriov   rwohttit,     xj   xuq/.oi<,       J^Trlaxoirav   St  a»$    tmyupia.mt.  28.19] 
 
 QeS  eixovx  (foQpMvra.  y.arcc  $j  to  ap^ar  fc)«»,  xara  <fe  to  igg^TgJar  Xey.<r«.     £/>//?   xCor,"-24- 
 
 <zi  5w?jr».     A  Bifhop  faith,  ( Ignatius)  doth  bear  the  Image  of  God  and  of  Chriftj 
 
 of  God  in  ruling,  of  Chrift  in  adminiftrin  g  holy  things :  By  this  therefore  we  fee 
 
 a  manifeil  difference   acknowledged  between  :the  Power  of  Ecclefiaftical  Order, 
 
 and  the  power  of  Jurifdi&ion  Ecclefiaftical. 
 
 The  Spiritual  Power  of  the  Church,  being  fuch  as  neither  can  be  challenged 
 by  right  of  Nature,  nor  could  by  humane  Authority  be  inftituted,  becaufe  the 
 forces  and  effects  thereof  are  Supernatural  and  Divine-,  we  are  to  make  no  doubt 
 orqueftion,  but  that  from  him  which  is  the  Head,  it  hath  defcended  unto  us  that 
 are  the  Body  now  inverted  therewith.  He  gave  it  for  the  benefit  and  good  of 
 Souls,  as  a  mean  to  keep  them  in  the  path  which  'leadeth  unto  endlefs  fe- 
 licity ,  a  bridle  to  hold  them  within  their  due  and  convenient  bounds,  and,  if  they 
 do  go  aftray,  a  forcible  help  to  reclaim  them:  Now  although  there  be  no  kind  of 
 Spiritual  Power,  for  which  our  Lord  Jefus  Chrift  did  not  jgive  both  commifllon 
 to  exercife ,  and  direction  how  to  ufe  the  fame,  although  his  Laws  in  that  behalf 
 recorded  by  the  holy  Evangelifts  be  the  only  ground  and  foundation,  whereupon 
 the  practice  of  the  Church  rauft  fuftain  it  felt :  yet,  as  all  multitudes  once  grown  to 
 the  form  of  Societies  are  even  thereby  naturally  warranted,  to  enforce  upon  their 
 own  fubje&s  particularly  thofe  things,  which  publick  wifdom  ihall  judge  expedi- 
 ent for  the  common  good :  fo  it  were  abfurd  to  imagine  the  Church  it  felf  the 
 moft  glorious  amongft  them,  abridged  of  this  liberty,  or  to  think  that  no 
 Law,  Conftitution  or  Canon,  can  be  further  made,  either  for  Limitation  or  Am- 
 plification, in  the  practice  of  our  Saviours  Ordinances  whatfoever  occafion  be  offered 
 through  variety  of  times,  and  things,  during  the  ftate  of  this  inconftant  world, 
 which  bringeth  forth  daily  fuch  new  evills,  as  muft  of  neceffity  by  new  remedies 
 ^be  redreft,  did  both  of  old  enforce  our  venerable  Predeceffor,  and  will  alwaies 
 conftrain  others,  fometime  to  make,  fometime  to  abrogate,  fometime  to  aug- 
 ment, and  again  to  abridge  fometime  5  in  Aim,  often  to  vary  alter  and  change 
 Cuftoms,  incident  unto  the  manner  of  exercifing  that  Power -which  doth  it  felf 
 continue  alwaies  one  and  the  fame:  I  therefore  conclude,  that  Spiritual  Authority 
 is  a  Power  which  Chrift  hath  given  to  be  ufed  over  them  which  are  fubjecl:  unto 
 it  for  the  eternal  good  of  their  Souls  according  to  his  own  moft  Sacred  Laws,  and 
 thewholfomepofitive  Conftitutions  of  his  Church. 
 
 In  Doctrine  referred  unto  Action  and  Practice,  as  this  is  wkich  concerns  Spi- 
 ritual Jurisdiction,  the  firft  found  and  perfect  underftanding  ^s  the  knowledge 
 of  the  End,  becaufe  thereby  both  Ufe  doth  frame,  and  Contemplation  judge  all 
 things. 
 
 Of  Penitency,  the  chief  efl  End  propounded  by  Spiritual  $urUdittion,  Two  kinds 
 of  Penitency ,  the  one  a  Private  Duty  toward  Cod,  the  other  a  Duty  of  ex- 
 ternal Difcipline.  of  the  vertue  of  Repentance  from  which  the  former  Duty 
 proceedtth:  and  of  Contrition  the  firft  part  of  that  Duty. 
 
 C  Eeing  that  the  chiefeft  caufe  of  Spiritual  Jurisdiction  is  to  provide  for  the 
 *-J  health  and  fafety  of  Mens  Souls,  by  bringing  them  to  fee  and  Repent  their 
 grievous  offences  committed  againft  God ,  as  alfo  to  reform  all  injuries  offered 
 with  the  breach  of  Chriftian  Love  and  Charity  toward  their  brethren,  in  matters 
 of  Ecclefiaftical  Cognizance  5  the  ufeof  this  Power,  (hall  by  fo  much  the  plainlier  ap- 
 pear, if  firft  the  nature  of  Repentance  it  felf  be  known. 
 
 A  a  a  i  ..  Wc 
 
3  z8  The  Sixth  "Boo^  of 
 
 We  are  by  Repentance  to  appeafe  whom  we  offend  by  Sin.     For  which  caufe, 
 whereas  all  Sin  deprives  us  of  the  favour  of  Almighty  God,    our  way  of  Re- 
 conciliation with  him,   is  the  inward  fecret  Repentance  of  the  heart  ;  which  in- 
 ward Repentance  alone  fufficeth,  unlefs  fome  fpecial  thing,  in  the  quality  of  Sin 
 committed,  or  in  the  Party  that  hath  done  amifs,  require  more.     For  befides  our 
 p*nit«itisE  fc- fubmiflion  in  Gods  fight,  Repentance  muft  not  only  proceed  to  the  private  con- 
 cumte,&  uni-  tentation  of  Men,  if  the  Sin  be  a  crime  injurious  5  but  alfo  farther,  where  the 
 "fl  ^"mium  wholfome  Difcipline  of  Gods  Church  exa&eth  a  more  exemplary  and   open  fa- 
 eft>Utant6°porT-  tisfaclion.     Now  the  Church  being  fatisfied  with  outward  Repentance,   as  God 
 or  probata  >  -1S  ^fr  jnward,   it  fhall  not  be  amifs,  for  more  perfpicuity  to  term   this  latter  al- 
 3S£2t     wayes  the  Vertue ,  that  former  the  Difcipline  of   Repentance  ;   which  Difci- 
 proferatur,     pHne  hath  two  forts  of  Penitents  to  work  upon,  in  as  much  as  it  hath  been  ac- 
 iTiam  atf°  ad  cuftomed  to  lay  the  Offices  of  Repentance  on  fome    feeking,  others    fhunning 
 minirtretur.     them,  on  fome  ,at   their  own   voluntary    requeft,    on  others  altogether  againft 
 their  ]  Wills,  as  fhall  hereafter  appear;  by  ftore  "of  ancient  examples.     Repentance 
 Second  Peni-  ^eing  therefore  either  in  the  fight  of  God  alone,  or  elfe  with  the  notice  alfo  of 
 ing?h«befoTe  Men  :  Without  the  one,  fometime  throughly  performed,  but  alwayes  pra&ifed 
 Eaptifm,  and  more  or  lefs%  in   our  daily  devotions  and  Prayers,   we  have  no  remedy  for  any 
 more  then      feuk»     Whereas  the  other  is  only  Required  in  Sins  of  a  certain  degree  and  quali- 
 once  admired  ty  •,  the  one  neceffary  for  ever,  the  other  fo  far  forth  as  the  Laws  and  Orders  of 
 in  one  man,    Goys  church  mall  make  it  requifite.  The  nature  parts,  and   effecls  of  the  one 
 fomuS  the    alwaies  the  fame  5  The  other  limitted,   extended ,  and  varied  by  infinite  occafi- 
 
 greater  labour  q^ 
 to  mike  it 
 manifest,  for 
 
 work  which  can  come  again  in  tryal,  but  muft  be  therefore  with  fome  open  folemnity  execured,andnot  left  co  be  cifclargcd 
 with  the  privity  ofConfcience  alone.  TertuL  dcfce. 
 
 The  vertue  of  Repentance  in  the  heart  of  Man  is  Gods  handy- work,  a  fruit 
 or  effed  of  Divine  Grace,which  Grace  continually  offereth  it  felf,  even  unto  them  that 
 have  forfaken  it,  as  may  appear  by  the  words  of  Chrift  in  St  tfohns  Revelation, 
 /  (land  at  the  door  and  knock :  Nor  doth  he  only  knock  without,  but  alfo  within 
 aflift  to  open,  whereby  accefs  and  entrance  is  given  to  the  heavenly  prefence, 
 of  that  faving  power ,  which  maketh  man  a  repaired  Temple  for  Gods  'good 
 Spirit  again  to  inhabit.  And  albeit  the  whole  train  of  vertues  which  are  implied 
 in  the  name  of  Grace,  be  infufedat  one  inftant;  yet  becaufe  when  they  meet  and 
 concurr  unto  any  effecl:  in  man ,  they  have  their  diftinft  operations  rifing  orderly 
 one  from  another  *  It  is  no  unneceflary  thing  that  we  note  the  way  or  method  of 
 the  Holy  Ghoft,  in  framing  mans  finful  heart  to  Repentance  :  A  work,  the  firft 
 foundation  whereof  is  laid  by  opening  and  illuminating  the  eye  of  Faith,  becaufe 
 by  Faith  are  difcovered  the  Principles  of  this  adiion,  whereunto  unlefs  the  un- 
 derftanding  do  firft  affent ,  there  can  follow  in  the  Will  towards  Penitency  no 
 inclination  at  all:  Contrariwife,  the  Refurrection  of  the  dead,  the  Judgement  of 
 the  World  to  come,  and  the  endlefs  mifery  of  finners  being  apprehended,  this 
 vvorketh  fear:  fuch  as  theirs  was,  who  feeling  their  own  diftrefs  and  perplexity  in 
 that  paffion,  befought  our  Lords  Apoftles  earneftly  to  give  them  counfei  what 
 they  fhould  do.  For,  fear  is  impotent  and  unable  to  advife  it  felf-,  yet  this  good 
 it  hath,  that  men  are  thereby  made  defirous  to  prevent,  if  poffibly  they  may,  what- 
 foever  evil  they  dread  5  The  firft  thing  that  wrought  the  Ninivitcs,  Repen- 
 tance, was  fear  of  deftru&ion  within  fourty  daies  ^  fignes  and  miraculous  works  of 
 God,  being  extraordinary  reprefentations  of  Divine  Power,  are  commouly  wont 
 to  ftir  any  the  moft  wicked  with  terrour ,  left  the  fame  Power  mould  bend  it  felf 
 againft  them:  And  becaufe  traceable  minds,  though  guilty  of  much  Sin,  are  hereby 
 moved  to  forfake  thofe  evil  waies  which  make  his  power  in  fuch  fort  their 
 aftonifhment  and  fear  -,  therefore!  our  Saviour  denounced  his  curfe  againft  Cot ■«■ 
 zin  and  Bet hfaida  ,  faying,  that  if  Tyre  and  sidon  had- feen  that  which 
 thofe  fignes  which  prevailed  little  with  the  one,  would  have  brought 
 
 Rei 
 
EcclefiaUical  Tolity. 
 
 V-9 
 
 Repentance.     As    the  like  thereunto  did  in  the  men  given  tcTTurious  Arts 
 of  whom l  the :   Apoftolick   Hiftory  faith ,   that  Fear    came  upon  them,  and  mam 
 which  had  followed  vain  Jcieaces ,    barm  openly  the  very  hooks  out  of  which  they 
 had  learned  the  fame  5    As  fear   of  contumely  and  difgrace  amon°ft  men     to 
 gether  with  other  civil  punifhments ,    are  a  bridle    to  reftrain  from°any   hainous 
 A<5is,    whereinto  mens  outrage  would  otherwife  break  -,    So  the  fear  of  Divine 
 Revenge  and  pumfhment  where  it  takes  place,  doth  make  men  defirous    to  be 
 ridlikewife  from  that  inward  guil  tinefs  of  Sin,  wherein  they  would  elfe  fecurelv 
 continue.  Howbeit,  when  Faith  hath  wrought  a  fear  of  the  event  of  Sin,  yet  Repentance 
 hereupon  enfueth  nor,  unlefs  our  belief  conceive  both  the  poffibifity  and  means  to 
 avert  evil  :    The  poflibility,  in  as  much  as  Cod  is  merciful,     and  moil  willing   to 
 have  Sin  cured:    The  means,  becaufe  hehath  plainly  taught  what  is  requ?fite 
 and  fhall  fuffice  unto  that  purpofe.     The  nature  of  all  wicked  men,    is     for  fear 
 of  revenge  to  hate  whom  they  moft  wrong  ?     The  nature  of  hatred',  to  wifli 
 that  deftroyed  which  it  cannot  brook  5  And  from  hence  arifeth  the  furious  endea- 
 vours of  godlefs  and  obdurate  finners ,  to  extinguifh  in  themfelves  the  opinion  of 
 God,  becaufe  they  would  not  have  him  to  Be,  whom  execution  of  endlefs  wo  doth  not 
 fufferthemto  Love. 
 
 Every  Sin  againft  God  abateth  ,    and  continuance  in  Sin  extinouifheth    our 
 love  towards  him  :   It  was  therefore  faid  to  the  Angel  of  Ephefus  havin<*  finned 
 Thou  art  fallen  away  from  thy  firft  love-,    fo  that,    as  we  never  decay  "in   love 
 till  we  Sin,  in  like  fort  neither  can  we  poflibly  forfake  Sin,    unlefs  we  firft  be- 
 gin again  to  love.    What  is  love  towards  God,  but  a  defire  of  union  with  God  * 
 And  (ball  we    imagine  a  Sinner  converting   himfelf  to  God,  in  whom  there  is 
 no  defire  of  union  with  God  prefuppofed   i    I   therefore  conclude ,  that  fear 
 worketh  no  mans  inclination  to   Repentance ,   till  fomewhat  elfe  have  wrought 
 in  us  love  alfo  ;     Our  love  and  defire  of  union   with    God  arifeth   from  the 
 flrong  conceipt  which   we  have  of  his  admirable  goodnefs  :     The  ^oodnefs  of 
 God,  which  particularly   moveth  unto  Repentance,  is  his  mercy  towards  man- 
 kind, notwithftanding  Sin  :    .For,  let  it  once  fink  deeply  into  the  mind  of  man 
 that  howfoever  we  have  injuried  God,  his  very  nature  is  averfe  from  revenue' 
 except  unto  Sin  we  add  obftinacy  otherwife  alwaies  ready  to  accept   our  fub- 
 miffion ,   as  a  full  difcharge  or  recompence  for  all  wrongs  5  and  Can  we  chufe 
 but  begin  to  Love  him  whom  we  have  offended,  or  can  we  but  begin  to  grieve' that 
 we^  have  offended  him  whom  we  love  i  Repentance  confidereth  Sin  as  a  breach  of 
 the  Law  of  God,"  an  aft  obnoxious  to  that  revenge,  which  notwithftanding  may  be 
 prevented,  if  we  pacifie  God  in  time. 
 
 The  root  and  beginning  of  Penitency  therefore,  is  the  confideration  of  our 
 own  Sin,  as  a  caufe  which  hath  procured  the  wrath,  and  a  fub je&  which  doth 
 need  the  mercy  of  God  :  For  unto  mans  underftanding,   there  being  prefented,  on 
 the  one  fide,  tribulation  and  anguifh  upon  every  foul  that  doth  evil:  On  the{other 
 eternal  life  unto  them  which  by  continuance  in  well  doing  ,  feek  Glory,  and  Ho- 
 nour, and  Immortality  %   On  the  one  hand  a  curfe  to  the  Children  of  difobedi- 
 ence  -,   On  the  other,    to  lovers  of  righteoufneli ,    all  grace  and  benediction  : 
 Yet  between  thefe  extreams ,  that  eternal  God  from  whofe  unfpotted  juftice  and 
 undeferved  mercy,  the  lot  of  each  inheritance  proceedeth  ,    is  fo  inclinable,   ra- 
 ther to  fhew  companion  then  to  take  revenge,  that  all  his  fpeeches  in  holy  Scrip- 
 ture are  almoft  nothing  elfe  but  entreaties  of  men  to  prevent  deftrudfion  by  amend- 
 ment of  their  wicked  lives  5  All  the  works  of  his  providence  little  other  then 
 meer  allurements  of  the  juft  to  continue  ftedfaft,   and  of  the  unrighteous  to 
 change  their  courfe  z,     All  his  dealings  and  proceedings  towards  true  Converts, 
 as  have  even  filled  the  grave  writings  of  holy  men,    with  thefe  and  the  like  moft 
 fweet  fentences  :  Repentance  ( if  I  may  fo  fpeak  )  ftoppeth  God  in  his  way,  when 
 being  provoked  by  crimes  paft,  he  cometh  to  revenge  them  with  moft  juft  punifh- 
 ments •,  Yea,  it  tyeth,  as  it  were,  the  hands  of  the  Avenger,  and  doth  not  fuflfer 
 him  to  have  his  will*  Agajn; 
 
 The 
 
„0  The  Sixth  "Boo^. 
 
 ~T~     The  merciful  eye  of  God  towards  Men,  hath  no  power  to  withftand  Penitency,  at 
 bsdtc.  pEl>o6'.  what  time  foe ver  it  comes  in  prefence.    And  again, 
 
 <bixa,v%po>7mv 
 
 QKiuyavO-  ..  cyyr  jn  ,  Cor.  Horn.  8.    'Ov  to  TfaSwHU  «to  Jurlv,  Jj  to  Tfutjirm  im'&h£z  S^ctw-jSt, 
 
 God  doth  not  take  it  fo  in  evil  part,  though  we  wound  that  which  he  hath  re- 
 quired us  to  keep  whole-,  as  that,  after  we  have  taken  hurt,  there  fhouldbein  us  no 
 defire  to  receive  his  help.  Finally,  left  I  be  carried  too  far  info  large  a  Sea,  There 
 was  never  any  Man  condemned  of  God,  but  fof  neglect  ;  nor  juftified,  except  he 
 had  care  of  Repentance. 
 
 From  thefe  confiderations,  fetting  before  our  eyes  our  inexcufable,  both  un- 
 thankfulnefs  in  difobeying  fo  merciful,  foolilhnefs  in  provoking  fo  powerful  a  God; 
 there  arifeth  neceflarily  a  penfive  and  corrofive  defire  that  we  had  done  otherwife  ; 
 a  defire  which  fuffereth  us  to  foreflow  no  time,  to  feel  no  quietnefs  within  our  felves, 
 to  take  neither  fleep  nor  food  with  contentment,  never  to  give  over  Supplications 
 Confeflions,  and  other  penitent  Duties,  till  the  light  of  Gods  reconciled  favour  fmne 
 inourdarknedfoul. 
 
 Fulgentius  asking  the  queftion,  Why  Davids  confeflion  fhould  be  held  for  effectual 
 MccatnK  Penitence,  and  not  Saul's  h  anfwereth,  that  the  one  hated  Sin,  the  other  feared  only 
 cap.  15.        punifhment  in  this  world:  Sauls  acknowledgement  of  Sin,  was  Fear;  David's,  both 
 fear  and  alfo  love. 
 
 This  was  the  Fountain  of  Peters  Tears,  this  the  Life  and  Spirit  of  Davids  elo- 
 quence, in  thofe  mod  admirable  Hymns  intituled  Penitential ,  where  the  words 
 of  forrowfor  Sin,  do  melt  the  very  Bowels  of  God  remitting  it;  and  the  Comforts 
 of  Grace  in  remitting  Sin,  carry  him  which  forrowed,  rapt  as  it  were  into  Heaven, 
 with  extafies  of  joy  andgladnefs.  The  firft  motive  of  the  Ninevites  unto  Repen- 
 tance; was  their  belief  in  a  Sermon  of  Fear,  but  the  next  and  moll:  immediate,  an 
 Jon.  0.3.?.  Axiom  of  Love ;  Who  can  tell  whether  God  will  turn  away  bis  fierce  wrath,  that  we  perzjh 
 not>.  No  conclufion  fuch  as  theirs,  Let  every  man  turn  from  his  evil  way,  but  out 
 o  f  premiffes  fuch  as  theirs  were,  Fear  and  Love  :  Wherefore  the  Well-fpring  of 
 Repentance  is  Faith;  firft  breeding  Fear,  and  then  Love,  which  Love  caufes 
 hope,  hope  refolution  of  Attempt:  J  will  go  to  my  Father,  and  fay,  I  have  finned 
 againfl  Heaven  and  againfl  thee ;  that  is  to  fay,  I  will  do  what  the  Duty  of  a  Convert 
 requireth. 
 
 Now  in  a  Penitent's  or  Convert's  duty,  there  are  included  ;  firft,  the  aver- 
 fion  of  the  will  from  Sin  ;  fecondly ,  the  fubmiflion  of  our  felves  to  God,  by 
 fupplication  and  Prayer ;  thirdly,  the  purpofe  of  a  new  life,  teftified  with  prefent 
 works  of  amendment :  Which  three  things  do  very  well  feem  to  be  comprifed 
 in  one  definition,  by  them  which  handle  Repentance",  as  a  venue  that  ha- 
 teth,  bewaileth ,  and  fheweth  a  purpofe  to  amend  Sin :  We  offend  God  in 
 thought  ,  word,  and  deed.  To  the  firft  of  which  three ,  they  make  Con- 
 trition; tothefecond,  Confeflion;  and  to  the  laft,  ourworks  of  Satisfaction,  an- 
 fwerable. 
 
 Contrition  doth  not  here  import  thofe  fudden  Pangs  and  Convulfions  of  the 
 mind ,  which  caufe  fometimes  the  moft  forfaken  of  God,  to  retract  their  own 
 doings  ;  it  is  no  Natural  paffion,  or  anguifh,  which  rifeth  in  us  againft  our  wills  ; 
 but  a  deliberate  averfion  of  the  Will  of  Man  from  Sin ,  which  being  alwaies 
 accompanied  with  grief;  and  grief  oftentimes  f partly  with  tears,  partly  with  other 
 external  figns  5  it  hath  been  thought,  that  in  thefe  things,  Contrition  doth  chiefly 
 confift  :  whereas  rhe  chiefeft  thing  in  Contrition,  is,  that  alteration  whereby  the 
 Will  which  was  before  delighted  with  Sin,  doth  now  abhorr  and  fhun  nothing 
 more.  But  forafmuch  as  we  cannot  hate  Sin  in  our  felves  without  heavinefs 
 and  grief,  that  there  fhould  be  in  us  a  thing  of  fuch  hatefull  quality,  the  Will 
 averted  from  Sin,  muft  needs  make  the  affection  fuitable  ;  yea,  great  reafon 
 why  it  fhould  fo  do  :  For  fince  the  Will  by  conceiving  Sin  hath  deprived  the 
 Soul  of  Life  -,and  of  life  there  is  not  recovery  without  Repentance  the  death  of  Sin ; 
 
 Re- 
 
EcckJiaHical  Tolity.  ri\ 
 
 Repentance  not  able  to  kill  Sin,  but  by  withdrawing  the  Will  from  it,  the  Will 
 unpoffibleto  be  withdrawn,  unlefs  it  concur  with  a  contrary  affection  to  that  which 
 accompanied  it  before  in  evill :  Is  it  not  clear,  that  as  an  inordinate  delight  did 
 firft  begin  fin,  fo  Repentance  muft  begin  with  a  juft  forrow,  a  forrow  of  lieart 
 and  fuch  a  forrow  as  renteth  the  heart  ;  neither  a  feigned  nor  fleight  forrow  - 
 not  feignej ,  ;left  it  increafe  Sin  ^  nor  fleight ,  left  the  pleafures  of  Sin  over- 
 match it.  . 
 
 Wher"ore  of  Grace,  the-higheft  caufe  from  which  Mans  Penitency  doth  pro- 
 ceed 5  of  Faith,  Fear,  Love,  Hope,  what  force  and  efficiency  they  have  in  Re- 
 pentance ^  of  Parts  and  Duties  thereunto  belonging,  comprehended  in  the  School- 
 mens  definitions  5  finally,  of  the  firft  among  thofe  Duties,  Contrition,  which  diflik- 
 eth  and  bewaileth  iniquity,  let  thisfuffice. 
 
 And  becaufe  God  will  have  Offences  by  Repentance,  not  only  abhorred  with- 
 in our  felves,  but  alfo  with  humble  Supplication  difplayed  before  Him  5  and  a 
 teftimony  of  amendment  to  be  given,  even  by  prefent  works,  worthy  Repentance, 
 in  that  they  are  contrary  to  thofe  we  renounce  and  difclaim  :  Although  the  vertue 
 of  Repentance  do  require ,  that  her  other  two  parts,  Confeffion  and  Satisfaction 
 fhouldhere  follow  ^  yet  feeing  they  belong  as  well  to  the  Difciplineas  to  the  vertue 
 of  Repentance,  and  only  differ  for  that  in  the  one  they  are  performed  to  Man , 
 in  the  other  to  God  alone  5  I  had  rather  diftinguifh  them  in  joynt-handling , 
 then  handle  them  apart,  becaufe  in  quality  and  manner  of  praetife,  they  are  di- 
 ftinct. 
 
 Of  the  Difcipline  of 'Repentance  inftituted  by  Chrift,  pratfifed  by  the  Fathers,  con- 
 verted by  the  School-men  into  a  Sacrament ;  and  of  Confefion ,  that  which  be- 
 longeth  to  the  vertue  of  Repentance,  that  which  was  ufed  among  the  Jews,  that 
 which  the  Papacy  imagineth  a  Sacrament,  and  that  which  Antient  Difcipline 
 praeJifed.     - 
 
 I,  /"^Ur  Lord  and  Saviour  in  the  fixteenth  of  St.  Matthews  Gofpel,   giveth  Mjr" l6,  '9° 
 
 V.yhis  Apoftles,  Regiment  in  General  over  Gods  Church.  For  they  that 
 have  the  Keys  of  the  Kingdom  of  Heaven,  are  thereby  fignified  to  be  Stewards 
 of  the  Houfe  of  God,  under  whom  they  Guide,  Command,  Judge,  and  Correct 
 his  Family.  The  Souls  of  Men  are  Gods  Treafbre,  committed  to  the  Truft  and 
 Fidelity  of  fuch,  as  muft  render  a  ftrict  account  for  the  very  leaft  which  is  under 
 their  Cuftody.  God  hath  not  inverted  them  with  Power  to  make  a  Revenue 
 thereof  %  but  to  ufe  it  for  the  good  of  them  whom  Jefus  Chrift  hath  moft  dearly 
 bought. 
 
 And  becaufe  their  Office  therein  confifteth  of  fundry  functions ,  fome  be- 
 longing to  Doctrine,  fome  to  Difcipline,  all  contained  in  the  Name  of  the  Keys, 
 they  have  for  matters  of  Difcipline,  as  well  Litigious  as  Criminal,  their  Courts  Mat,  l8.  ,^ 
 and  Confiftories  erected  by  the  heavenly  Authority  of  his  moft  Sacred  Voice, 
 who  hath  faid,  Die  Ecclefix,  Tell  the  Church  •,  againft  rebellious  and  contumaci- 
 ous Perfons,  which  refufe  to  obey  their  Sentence,  armed  they  are  with  Power  to 
 eject  fuch  out  of  the  Church,  to  deprive  them  of  the  Honours,  Rights,  and  Privi- 
 ledgesof  Chriftian  Men,  to  make  them  as  Heathens  and  Publicans,  with  whom 
 focietywas  hateful. 
 
 Furthermore,  left  their  Acts  fhould  be  flenderly  accounted  of,  or  had  in  contempt 
 whether  they  admit  to  the  Fellowship  of  Saints,  or  feclude  from  it,  whether  they  bind  Mat  l8  l8 
 Offenders,  or  fet  them  again  at  liberty,  whether  they  remit,  or  retain  Sins,  whatlbever  joh.'  io.  2S'. 
 is  done  by  way  of  orderly  andlawfull  proceeding,  the  Lord  himfelf  hath  promifed  *  c°r*-|- 
 to  ratifie.     This  is  that  grand  Original  Warrant,  by  force  whereof  the  Guides  and  \  Yim.2i.  'ia 
 Prelates  in  Gods  Church,  firft  his  Apoftles,  and  afterwards  others  following  them 
 
 fucceffively. 
 
222,  The  Sixth  "Boo/^of 
 
 fuccefliveiy,  did  both  ufe  and  uphold  that  Difcipline,  the  end  whereof  is  to  heal 
 Mens  Confciences,  to  cure  their  Sins,  to  reclaim  Offenders  from  iniquity,  and  to 
 make  them  by  Repentance  juft. 
 
 Neither  hath  it  of  Ancient  time,  for  any  other  refpeft, been  accuftomed  to 
 bind  by  Ecclefiafti  cal  Cenfures ,  to  retain  fo  bound  till  tokens  of  manifeft 
 Repentance  appeared  ,  and  upon  apparent  Repentance  to  Releafe  ,  favmg 
 only    becaufe  this  was   received  as  a  mod:  expedient  method    for  the  cure   of 
 
 fin. 
 
 The  courfe  of  Difcipline  in  former  Ages  reformed  open  Tranfgreffors,  by  putting 
 them  into  Offices  of  open  Penitence  ,  efpecially  Confeflion ,  whereby  they  de- 
 clared their  own  crimes  in  the  hearing  of  the  whole  Church,  and  were  not  from 
 the  time  of  their  firft  Convention  capable  of  the  holy  Myfteriesof  Chrift,  till  ehey 
 had  folemnly  dilcharged  this  duty. 
 
 Offenders  in  fecret  knowing  themfelves  altogether  as  unworthy  to  be  admitted 
 to  the  Lords  Table,  as  the  other  which  were  with- held-,  being  alio  perfwaded, 
 that  if  the  Church  did  direct  them  in  the  Offices  of  their  Penitency,  and  afllft 
 them  with  publique  Prayer,  they  fhouldmore  eafily  obtain  that  they  fought,  than 
 by  miff  ;ng  wholly  to  their  own  endeavours-,  finally,  having  no  impediment  to  ftay 
 them  from  it  but  bafhfulnefs,  which  countervailed  not  the  former  inducements; 
 and  befides,  was  greatly  eafed  by  the  good  conftrueffion,  which  the  charity  of  thofe 
 times'  gJve'  to fuch  '  actions ,  wherein  Mens  piety  and  voluntary  :  care  to  be 
 reconciled  to  God,  did  parchate  them  much  more  love  than  their  faults  (the  tefti- 
 monies  of  common  frailty  )  were  able  to  procure  difgrace,  they  made  it  not 
 nice  to  ufe  fome  one  of  the  Minift ers  of  God ,  by  whom  the  reft  might  take 
 notice  of  their  faults  ,  prefcribe  them  convenient  remedies,  and  in  the  end  after 
 publick  Confeflion,  all  joyn  in  Prayer  unto  God  for  them. 
 
 The  firft  beginner  of  this  Cuftom,  had  the  more  followers  by  means  of  that  fpe- 
 cial  favour  which  alwaies  was  with  good  confideration  fhewed  towards  voluntary  Peni- 
 tents above  the  reft. 
 
 But  as  Profeffors  of  Chriftian  belief,  grew  more  in  number,  fo  they  waxed 
 worfe  5  when  Kings  and  Princes  had  fubmitted  their  Dominions  unto  the  Scep- 
 ter of  Jefus  Chrift,  by  means  whereof  Perfecution  ceafing,  the  Church  imme- 
 diately became  fubjed  to  thofe  evills  which  peace  and  fecurity  bringeth  forth  5 
 there  was  not  now  that  love  which  before  kept  all  things  in  tune ,  but  every 
 where  Schifms,  Difcords ,  Diffentions  amongft  Men,  Conventicles  of  Here- 
 ticks  ,  bent  more  vehemently  againft  the  founder  and  better  fort  than  very 
 Infidels  and  Heathens  themfelves  ;  faults  not  corrected  in  Charity ,  but  noted 
 with  delight,  and  kept  for  malice  to  ufe  when  the  deadlieft  opportunities  fhould  be 
 offered; 
 
 Whereupon,  forafmuch  as  publick  Confeflions  became  dangerous  and  pre- 
 judicial to  the  fafety  of  well-minded  Men,  and  in  divers  refpe&s  advantagions 
 to  the  Enemies  of  Gods  Church  5.  it  feemed  firft  unto  fome0,  and  afterwards 
 generally  requifite ,  that  voluntary  Penitents  fhould  furceafe  from  open  Con- 
 feflion. 
 
 Inftead  whereof,  when  once  private  and  fecret  Confeflion  had  taken  place  with 
 the  Latins  -,  It  continued  as  a  profitable  Ordinance ,  till  the  Lateran  Council 
 had  Decreed,  that  all  Men  once  in  a  year  at  the  leaft,  lhould  confefs  themfelves  to 
 
 thePrieft.  ' 
 
 So  that :  being,  a  thing  thus  made   both  general  and  alfo  neceflary ,  the   next 
 
 degree  of  eftimation  whereunto  it  grew,  was  to  be  honoured  and  and  lifted  up  to 
 
 the  Nature  of  a  Sacrament  -,  that  as  Chrift  did  inftitute  Baptifm  to  give  life,  and 
 
 theEucharifttonourifhlife,  fo  Penitence  might  be  thought  a  Sacrament,  ordained 
 
 to  recoverlife,  and  Confeffiona  part  of  the  Sacrament. 
 
 5rotoin4.  They  define  therefore  their  private  Penetency  to  be  a  Sacrament  of  remit* 
 
 a„.  i*14'*1'  ting  fins  after  Baptifm  :  The  vertue  of  Repentance,  a  deteftation  of  wickednefs, 
 
 in  cad.dirt.q.  with  ful  purpofe  to  amend  the  fame,   and  with  hope  to  obtain  pardon  at  Gods 
 
 2.  art.  i.  hands> 
 
 Where- 
 
Ecclefiaslical  'Tolity.  j„ 
 
 Wherefoever  the  Prophets  cry  Repent,  and  in  the  Gofpel  Saint  Peter  maketh  the 
 fame  Exhortation  to  the  jews,  as  yet  unbaptized,  they  would  have  the  vertue  of  Re- 
 pentance only  to  be  underftood,  The  Sacrament,  where  he  advifeth  Simon  Magus 
 to  repent,  becauferheSin  of  Simon  Magtts  was  after  Baptifm. 
 
 Now  although  they  have  onely  external  Repentance  for  a  Sacrament,  internal 
 for  a  Vertue  ,  yet  make  they  Sacramental  Repentance  neverthelefs  to  be  compo- 
 fed  of  three  parts,  Contrition,  Confeflion,  and  Satisfaction  ,  which  is  abfurd-, 
 becaufe  Contrition  being  an  inward  thing,  belongeth  to  the  Vertue,  and  not  to 
 the  Sacrament  of  Repentance,  which  mull:  confift  of  external  parts,  if  the  nature 
 thereof  be  external.     Befides,  which  is  more  abfurd,  they  leave  out  Abfolution,  Scot,  fcnt.1.4. 
 whereas  fome  of  their  School  Divines,  handling  Penance  in  the  nature  of  a  Sacra- 
 ment-,  and  being  not  able  to  efpie  the  leaft  refemblance  of  a  Sacrament,  five  on- 
 ly in  Abfolution  (  for  a  Sacrament  by  their  doctrine  muft  both  fignifieand  alfo 
 confer,  or  beftow  fome  fpecial  Divine  Grace)  refolved  themfelves,  that  the  du- 
 ties of  the  penitent  could  be  but  meer  preparations  to  the  Sacrament,  and  that 
 the  Sacrament  it  felf  was  wholly  in  Abfolution.     And  albeit  Thomas  with  his  Ssft.  14  c.  5. 
 Followers  have  thought  it  fafer,  to  maintain  as  well  the  fervices  of  the  Penitent,  p°«<:San<Sa 
 as  the  words  of  theMinifter,  neceffary  unto  the  effence  of  their  Sacrament  ;  the  cramemi  pas 
 fervices  of  the  Penitent,  as  a  caufe  material  ;  the  words  of  Abfolution,  as  a  for-  niccmia: for- 
 mal 5  for  that  by  them  all  things  elfe  are  perfected  to  the  taking  away  of  Sin :  which  J5JSJJ?JJ. 
 opinion,  now  reigneth  in  all  their  Schools,  fince  the  time  that  the  Councel  of  fiasTisfita 
 Trent  gave  it  folemn  approbation,  feeing  they  all  make  Abfolution,  if  not  the  €ft>  in!llis 
 whole  effence,  yet  the  very  form  whereunto  they  afcribe  chiefly  the  whole  force  pcfiramdfe,'S 
 and  operation  of  their  Sacrament  ;  furely  to  admit  the  matter  as  a  part,  and  not  to  Egoteabfoi"- 
 admit  the  form,  hath  fm all  congruity  with  reafon.  temquafim*. 
 
 Again,  for  as  much  as  a  Sacrament  is  compleat,  having  the  matter  and  form  ccria  hujus 
 which  it  ought,  what  fhould  lead  them  to  fet  down  any  other  parts  of  Sacramental  ?*?ramenti 
 Repentance,  then  Confeflion  and  Abfolution,  asDurandtts  hath  done?  Ifsadu^ntm" 
 
 For  touching  Satisfaction,  the  end  thereof,  as  they  underftand  it,  is  a  further  pe  comr'mo, 
 matter,  which  refteth  after  the  Sacrament  adminiftred,  and  therefore  can  be  no  ^"^'0, & 
 part  of  the  Sacrament. 
 
 Will  they  draw  in  Contrition  with  Satisfaction,  which  are  no  parts,  and  exclude 
 Abfolution  (a  principal  part, )  yea,  the  very  complement,  form  and  perfection  of 
 the  reft  as  themfelves  accounut?  But  for  their  breach  of  precepts  inart,  it  skilleth 
 not,  if  their  Doctrine  otherwife  concerning  Penitency,  and  in  Penitency  touching 
 Confeflion  might  be  found  true. 
 
 We  fay,  let  no  man  look  for  pardon,  which  doth  fmother  and  conceal  Sin,  where, 
 in  duty,  it  fhould  be  revealed! 
 
 The  caufe  why  God  requireth  Confeflion  to  be  made  to  him,  is,  that  thereby 
 teftifying  a  deep  hatred  of  our  own  iniquity,  the  only  caufe  of  his  hatred  and  wrath 
 towards  us,  we  might  becaufe  we  are  humble,  be  fo  much  the  more  capable  of  that 
 compaflion  and  tender  mercy,  which  knovveth  not  how  to  condemn  finners  that  con- 
 demn themfelves. 
 
 If  it  be  our  Saviours  own  principle ,  that  the  conceipt  we  have  of  our  debt  for- 
 given, proportioneth  our  thankfulnefs  and  love  to  him,   at  whofe  hands  we  receive  L«k-7'47« 
 pardon  -7  doth  not  God  fore- fee,  that  they  which  with  ill-advifed  modefty  feek  to 
 hide  their  Sin  like  Adam,  that  they  which  rake  it  up  under  afhes,  and  confefs- 
 it  not,  are  very  unlikely  to  requite  with  offices  of  love  afterwards,  the  grace  which  Tanrum  rde- 
 they  fhew  themfelves  unwilling  to  prize  at  the  very  time  when  they  fuefor  it,   in  de|i£°"mffio 
 as  much  as  their  not  confefling  what  crimes  they  have  committed,  is  a  plain  quantum di'ffi- 
 fignification  how  loth  they  are  that  the  benefit  of  Gods  moft  gracious  pardon  muiatioexag- 
 fbould  feem  great.     Nothing  more  true,  then  that  of  Tertullian.    Confession  u^n3mcm 
 doth  as  much  abate  the   weight  of  mens  offences,   as   Concealment  doth  make  them  facitfaftionis 
 heavier.     For  he  which  confefleth,  hath  a  purpofe  toappeafeGod  •,  he,  a  de-  ^ffimubuio  ' 
 termination  to  perfift  Hid  continue  obftinate,  which  keeps  them  fecret  to  himfelf  comumadar. 
 St.  Chryfojlome  almoft  in  the  fame  words,    Wickednefs  is,  by  being  acknowledged,  cnrv'han." 
 lejfened,  and  doth  but  grow  by  bein%  h'd.     If  men  having  done  amifs,  let   it  Hip,  ;o.  inEpid" 
 
 Bbb  as  ad.H.b 
 
as  though  they  knew  no  fuch  matter ,  what  is  there  to  ftay  them  from  falling 
 into  one  and  the  fame  evil  i  To  call  our  felves  Sinners  availeth  nothing,  except 
 we  lay  our  faults  in  the  ballance,  and  take  the  weight  of  them  one  by  one. 
 Confefs  thy  crimes  to  God,  difclofe  thy  tranfgreffions  before  thy  Judge  by 
 way  of  humble  Supplication  and  fuit,  if  not  with  tongue,  at  the  leaft  with 
 heart,  and  in  this  fort  feek  mercy.  A  general  perfwafion  that  thou  aft  a  Sinner, 
 will  neither  fo  humble,  nor  bridle  thy  Soul,  as  if  the  Catalogue  of  thy  Sins  exami- 
 ned feverally,  be  continually  kept  in  mind. 
 
 This  lhall  make  thee  lowly  in  thine  own  eyes ;  this  fliall  preferve  thy  feet  from 
 falling,  and  fharpen  thy  defires  towards  all  good  things.  The  mind,  I  know,  doth 
 hardly  admit  fuch  unpleafant  remembrances ;  but  we  muft  force  it,  we  muft  con- 
 ftrainit  thereunto. 
 
 It  is  fafer  now  to  be  bitten  with  the  memory,   then  hereafter  with  the  torment 
 of  Sin. 
 
 The  Jews  with  whom  no  Repentance  for  Sin  is  available  without  Confeffion, 
 Lewr. ifi.  2i  either  conceived  in  mind  or  uttered)  winch  latter  kind  they  call  ufually  mi 
 Confeffion  delivered  byword  of  mouth  )  had  firft  that  general  Confeffion  which 
 ah  lfrael  is  once  every  year  was  made,  both  feverally  by  each  of  the  people  for  himfelf,  upon 
 Xy  of  "pb-  the  day  of  expiation,  and  by  the  Prieft  for  them  all,  On  the  day  of  expiation,  the 
 tion  to  repent  high  Prieft  maketh  three  exprefs  Confeffions,  acknowledging  unto  God  the  mani- 
 ani1  conf^s-  fold  tranfgreffions  of  the  whole  Nation,  his  own  perfonal  offences  like  wife,  to- 
 lib.Mhsworch  gether  with  the  Sins,  as  well  of  his  Family,  as  of  the  reft  of  his  rank  and  or- 
 haggaHolpar-  ^er. 
 
 tftx..i5,  They  had  again  their  voluntary  Confeffions,  at  the  times  and  feafons  when 
 
 men,  bethinking  themfelves  of  their  wicked  converfation  paft,  were  refolved  to 
 change  their  courfe  ,  the  beginning  of  which  alteration  was  ftill  Confeffion  of 
 Sins. 
 
 Thirdly,  over  and  befides  thefe,  the  Law  impofed  upon  them  alfo  that 
 fpecial  Confeffion.,  which  they  in  their  book  call  ""pi?  ^  nTI  """irvo  Confeffion- 
 of  that  particular  fault,  for  which  we  namely  feek  pardon  at  Gods  hands. 
 Num.j.  6.  The  words  of  the  Law* concerning  Confeffion  in  this  kind  are  as  followeth: 
 
 When  a  Man  or  Woman  fhall  commit  any  Sin,  that  Men  commit,  and  tranfgrefs 
 againft  the  Lord,  their  Sin  which  they  have  done  (that  is  to  fay  the  very  deed  itfelf 
 in  particular  J  they  (ball  acknowledge. 
 Lev.  5.5.  In  Leviticus  after  certain  tranfgreffions  there  mentioned,  we  read  the  like: 
 
 When  a  Man  hath  finned  in  any  one  of  thefe  things,  he  fliall  then  confefs,  how 
 in  that  thing  he  hath  offended.     For  fuch  kind  of  fpecial  Sins,  they  had  alfo 
 fpecioi  Sacrifices,  wherein  the  manner  was  that  the  Offender  fhould  by  his  hands 
 on  the- head  of  the  Sacrifice  which  he  brought,  and  fhould  there  make  Con- 
 MifneTora     feffion  to  God,  faying,  Now,  O  Lord,  that  I  have  offended ,  committed  Sin,  and 
 Trafiatu  Te    Jene  wickedly  in  thy  fight,  this  or  this  being  my  fault  ;  behold,   I  repent  me,  and 
 &  R?MJ|n. '  am  utterh  "framed  of  my  doings  5  my  furfofe  is,  never  to  return  more  to  the  fame 
 lib.Mifnoth.    crime. 
 
 par.  2.  chap.  ^one  0f  them,  whom  either  the  houfe  of  judgement  had  condemned  to  die, 
 Mofiln  Mif-  or  of  them  which  are  to  be  puniflied  with  ftripes,  can  be  clear  by  being  executed 
 roth,  par.  2.  orfcourged,  till  they  repent  and  confefs  their  faults. 
 
 Tc.r  him  Finally  there  was  no  man  amongft  them  at  any  time,  either  condemned  to  fuffer 
 
 which  is ikk.  death,  or  corre&ed,  orchaftized  with  ftripes,  none  ever  fick  and  near  his  end,  but 
 
 toward  We'h  tney  ca'^  uPon  nuB  t0  rePent  and  confefs  his  Sins. 
 
 death.they         Of  Malefactors  convict  by  witnefles,  and  thereupon  either  adjudged  to  die,  or 
 fay  ,c/;nfefs.   otherwife  chaftized ,  their  cuftom  was  to  exacT:,  as  $oflwa  did  of  Achan,  open 
 confeffion,  My  Son,  now  give  Glory  to  the  Lord  God  of  lfrael,  confefs  unto  him,  and 
 declare  unto  me  what  thou  haft  committed,  conceal  it  not  from  me,  Jof.  7.  19. 
 
 Concerning  injuries  and  trefpafles  which  happen  between  men,they  highly  com- 
 mend fuch  as  will  acknowledge  before  many.  « 
 
 It  is,  in  him  which  repenteth,  accepted  as  an  high  Sacrifice,  if  he  will  con- 
 fefs before  many ,  make  them  acquainted  with  his  over-fights,  and  reveal  the 
 
 tranf- 
 
Ecclefiaslical  Tottty.  ^25 
 
 tranfgreflions  which  have  patted  between  him  and  any  of  his  brethren  5  fay- 
 ing ,  I  have  verily  offended  this  Man,  thus  and  thus  I  have  done  unto  him 
 but  behold  I  do  now  repent  and  am  forry .  Contariwife,  whofoever  is  proud,  ancf 
 will  not  be  known  of  his  faults,  but  cloaketh  them,  is  not  yet  come  to  perfect 
 Repentance  -,  for  fo  it  is  written,  He  that  hides  his  Sins  Jhall  not  proffer :  which 
 words  of  Solomon  they  do  not  further  extend,  then  only  to  Sins  committed  a- 
 gainft  Men,  which  are  in  that  refpect  meet  before  men  to  be  acknowledged 
 particularly.  But  in  Sins  between  Man  and  God,  there  is  no  neceflity  that 
 Man  fliould  himfelf  make  any  fuch  open  and  particular  recital  of  them  5  to  God 
 they  are  known,  and  of  us  it  is  required,  that  we  caft  not  the  memory  of  them 
 caielefly  and  loofly  behind  our  backs,  but  keep  in  mind  as  near  as  we  can,  both 
 our  own  debt,  and  his  grace  which  remitteth  the  fame. 
 
 Wherefore  to  let  pafs  Jewifh  confeflion,  and  to  come  unto  them  which  hold 
 confeflion  in  the  ear  of  the  Prieft  commanded  •,  yea,  commanded  in  the  nature 
 of  a  Sacrament,  and  thereby  fo  neceflary,  that  Sin  without  it  cannot  be  par- 
 doned-, let  them  find  fuch  a  Commandment  in  holy  Scripture,  and  we  ask  no 
 more. 
 
 ■fohn  the  Baptj ft  was  an  extraordinary  perfon,  his  Birth,  his  Actions  of  Life,  his 
 Office  extraordinary, 
 
 It  is  therefore  Recorded  for  the  ftrangenefs  of  the  Act,  but  not  fet  down  as  an 
 everlafting  Law  for  the  World  ;  That  to  him  tferufalem  and  all  J-udea  made  con-  M"'  3- 6' 
 fefsion  of  their  Sins :  Befides,  at  the  time  of  this  confeflion,  their  pretended 
 Sacrament  of  Repentance,  as  they  s^nt,  was  not  yet  inftituted,  neither  was  it 
 Sin  after  Baptifm,  which  Bcuitents  did  thw.^cunfcfc  b  when  that  which  befel 
 the  feven  fon<  of  scev4,  for  ufing  the  name  of  our  Lord  jPfus  chnft  in  their 
 conjurations,  was  notified  to  Jews  and  Grecians  in  Ephefus,  it  brought  an  uni-  Aa  I0,g 
 verfal  fear  upon  them,  infomuch  that  divers  of  them  which  had  believed  be- 
 fore,  but  not  obeyed  the  Laws  of  Chrift,  as  they  fliould  have  done,  bein<* 
 terrified  by  this  example,  c\ime  to  the  Apoftle,  and  eonfefled  their  wicked 
 deeds. 
 
 Which  good  and  vertuous  act,  no  wife  man,  as  I  fuppofe,  willdifallow,  but 
 commend  highly  in  them,  whom  Gods  good  Spirit  lhall  move  to  do  the  like 'when 
 need  requireth. 
 
 Yet  neither  hath  this  example  the  force  of  any  general  Commandment,  or  Law 
 to  make  it  neceflary  for  every  man,  to  pour  into  the  ears  of  the  Prieft  what- 
 foever  hath  been  done  amifs,  or  elfe  to  remain  everlaftingly  culpable  and  guilty 
 of  Sin  ^  in  a  word,  it  proveth  Confeflion  practized  as  a  vertuous  act,  but  not  com- 
 manded as  a  Sacrament. 
 
 Now  concerning  St.  $ames  his  Exhortation,  whether  the  former  branch  be  jam.  5  l6% 
 confidered,  which  faith,  Isanyfickamongyou-7  let  him  call  for  the  Ancients  of  the 
 churchy  and  let  them  make  their  prayers  for  him  *  or  the  latter,  which  ftirreth  up 
 all  Chriftian  Men  unto  mutual  acknowledment  of  faults  amongft  themfelves  5 
 Lay  open  your  minds ,  make  your  confefsions  one  to  another  5  is  it  not  plain,  that 
 the  one  hath  relation  to  that  gift  of  healing,  which  our  Saviour  promifed  Mar,I<*-lS- 
 his  Church,  faying,  They  fliall  lay  their  hands  on  the  fick,  and 'the  fick  flull  recover 
 health  i   relation  to  that  gift  of  healing  ,   whereby  the  Apoiile  impofed  his 
 hands  on  the  Father  of  Publius,  and  made  him  miraculoufly  a  found  man  ; 
 relation  finally  to    that  gift  of  healing,  which    fo  long  continued   in  practice  Aft.iS.8. 
 after  the  Apoftles  times,  that  whereas  the  Novatianiftsdenyed  the  power  of  the 
 Church  of  God,  in   curing  Sin  after  Baptifm,   St.  Ambrofe  asked  them  again,  Amb  Af 
 Why  it  might  not  as  well  prevail  with  God  for  fpiritual^  as  for  corporal  and  bodily  health  1.  i.e.  7. 
 yea^  wherefore  (  faith  he)  do  ye  four  f elves  lay  hands  on  the  difeafed  and  believe  it 
 to  be  a  work  of  benediction  or  prayer^  if  haply  the  ftck  perfon  be  reflored  to  his  former 
 frfety,   And  of  the  other  member  which  toucheth  mutual  confeflion,  do  not 
 iome  of  themfelves,  «as  namely  Cajctan,  deny,  that  any  other  Confefsion  is 
 meant,  then  only  that,  which  fecketh  either  affdeiation  of  Prayers,  or  reconciliation, 
 °y  pardon  of  wronrs  ?'is  it  nor.  confelTed  by  the  greateft  part  of  their  own  reti-  Auror.R!iem, 
 
 <f  **  ti  1  1  in  lae.  5. 
 
 Bob  a  nue, 
 
v<6  The  Sixth  'Bookjf 
 
 nue  that  we  cannot  certainly  affirm  Sacramental  Confeflion  to  have  been  meant 
 or  fpoken  of  in  this  place  i  Howbeit  Bellarmine,  delighted  to  run  a  courfe  by  him- 
 jfelr'  where  colourable  fbifts  of  wit  will  but  make  the  way  paflable,  ftandeth  as  for- 
 mally for  this  place,  and  not  lefs  tor  that  in  St..  John,  than  for  this:  St.  John  faith 
 if  we  confefs  our  Sins,  God  is  faithful  and  jit  ft  to  forgive  cur  Sins,  and  to  cleanfe  us 
 John  1. 19.  from  all  unnghteoufnefs-,  doth  St.  John  (ay,  If  we  confefs  to  the  Prieft,  God  is 
 n°hteous  to  forgive^  and  if  not,  that  our  Sins  are  unpardonable?  No,  but  the 
 titles  of  God juft  ond  righteous  do  import,  that  he  pardoneth  Sin  only  for  hispro- 
 mife  fake  -,  And there  is  not  ( they  fay  )any  promife  offorgivenefs  upon  confefs  ion  made 
 to  Godwithout  the  Prieft ;  Not  any  promife,  but  with  this  condition,  and  yet  this 
 condition  no  where  expreft. 
 
 Is  it  not  ftrange  that  the  Scripture  fpeaking  fo  much  of  Repentance,  and  of  the 
 feveral  duties  which  appertain  thereunto,  mould  ever  mean,  and  nowhere  mention 
 that  one  condition,  without  which  all  the  reft  is  utterly  of  none  effect-,  or  will  they 
 fay,  becaufe  our  Saviour  hath  faid  to  his  Minifters,  whofe  Sins  je  retain,  &c.  end 
 becaufethey  can  remit  no  more,  than  what  the  offenders  have  confeft,  that  there- 
 fore by  vertue  of  his  promife,  it  ftandeth  with  the  Righteoufnels  of  God,  to 
 takeaway  no  mans  Sins,  until  by  auricular  confeflion  they  be  opened; unto  the 
 Prieft  i 
 
 They  are  men  that  would  feem  to  honour  Antiquity,  and  none  more  to  depend 
 upon  the  reverend  judgement  thereof.  I  dare  boldly  affiim,  that  for  many  hundred 
 years  after  Chrift,  the  Fathers  held  nofuch  opinion;  they  did  not  gather  by  our 
 Saviours  words,  any  fuchneceflityof  feeking  the  Priefts  Abfolution  from  Sin,  by 
 fecretand  (astheynow*ouiic  J  nttrainental  conreffiun-  Publick  confeflion  they 
 thought  neceflary  by  way  of  Difcipline  not  private  confeflion,  as  iu  the  nature  ot  a 
 Sacrament,  neceflary. 
 
 For  to  begin  with  the  pureft  times  it  is  unto  them  which  read  and  judge  without 
 partiality  a  thing  molt  clear,  that  the  ancient  ityngXaywuor  Confeflion,  defined  by 
 Tertullian  to  be  a  Difcipline  of  humiliation,  and  fubmiflion,  framing  mens  be- 
 haviour in  fuch  fort  as  may  be  fitted  to  move  pity;  the  confeflion  which  they  ufe  to 
 fpeak  of  in  the  exercife  of  Repentance,  was  made  openly  in  the  hearing  of  the  whole 
 both  Ecclefiaftical  Confiftory  and  AlTembly. 
 
 This  is  the  reafon  wherefore  he  perceiving,  that  divers  were  better  content  their 
 i'lerofq;  hoc  fores  fliould  fecretly  fetter,  and  eat  inward,  then  be  laid  fo  open  to  the  eyes  of 
 cin. 'nemfu,11*  many,  blameth  greatly  their  unwife  bafhfulnefs,  and  to  reform  the  fame,  perfwadeth 
 zur  fnffugere,  with  them  faying,  Amongfl  thy  brethren  and  fellow  fervants,  which  are  partakers  with 
 anc,1e  H'ein  thee  of  one  and  the  fame  nature,  f eAr,  joy,  grief,  fufferings  (  for  of  one  common  Lord 
 yrtffumo puC'  and  Father,  we  have  allreceived  onefpirit )  whyfhouldefl  thou  not  think  with  thy  felf 
 •lori  s  magis  that  they  are  but  thine  own f elf  ^  wherefore  doft  thou  avoid  them,  as  likely  to  infult  over 
 SiMm°faiuris  ^ee^  w^om  t^m  knoweft  fubjeff  to  the  fame  haps  i  At  that  which  grieveth  any  one 
 ve!ut  iUi  qui'  part,  the  whole  body  cannot  rejoyce',  it  mujl  needs  be  that  the  whole  will  labour  andftrive 
 m  paribus      t0  fcip  ffaf  wherewith  a  part  ofitfelfts  mole  fled. 
 
 '"is  cur  pons   contri&a  vexatione  confeientia  medentium  vitanc,    &  ita  cum  crubefcentia  fua    pereunr.  Tcrc.dc 
 1'cen. 
 
 St.  Cyprian  being  grieved  with  the  dealings  of  them,  who  in  time  of  per- 
 fection had  through  fear  betrayed  their  faith,  and  notwithftanding  thought  by. 
 fhift  to  avoid  in  that  cafe  the  neceflary  Difcipline  of  the  Church,  wrote  for  their 
 better  inftru&ion  the  book  intituled  Be  lapfis  5   a  Treatife  concerning  fuch 
 as  had  openly  forfaken  their  Religion ,  and  yet  were  loth  openly  to  confefs 
 their  fault,   in  fuch  manner  as  they  fliould  have  done  :  In  which  book  he  corn- 
 el ^"ifk™-  Pareth  with  this  fort  of  men,  certain  others  which  had  but  a  purpofe  only  to  have 
 (ii  pecuniaa.  departed  from  the  Faith  •,  and  yet  could  not  quiet  their  minds,  till  this  very  fecret 
 cumMrcdime-  anc*  "^den  fault  was  confeft,  Howmuchbcthgreaterinfaith(hkhSt.  Cyprian)  ard 
 fcanraccepta    alf°  as  touching  their  fear,  better,  arethofe  men  who  although  neither  fieri fee,  per  libel 
 fcctirhacis       could  be  objected  againft  them,  yet  becaufe  they  thought  to  have  d6ne  that  which  they  fhould 
 fibeiuna  di-    not-> even  ™is  their  intent  they  dolefully  open  unto  Gods  Priefii  i  They  confefs  that  where- 
 scbantur,  ;      of  their  confcicnce  accufeth  them,  the  burthen  that  prefieth  then  minds  they  difcover^ 
 they  forefow  not  of f mailer  and fighter  evils,  to  feck  remedy  :  He  faith  they  declared 
 
 their 
 
EccleJiafficat^PoIity*  227 
 
 their  fault,  not  to  one  only  man  in  private,  but  revealed  it  to  Gods  Prieftsj  they 
 confeftit  before  the  whole  Confiftory  of  Gods  Minifters. 
 
 S&lviams  (  for  I  willingly  embrace  their  conjecture,  who  afoibe  thofe  Ho- 
 milies to  him  which  have  hitherto  by  common  error  part  under  the  count eifeit 
 name  of  Eufebius  Emefenus,)  I  fay,  Salvianus  though  coming  long  after  Cyprian 
 in  time,  giveth  neverthelefs  the  fame  evidence  for  his  truth,  in  a  cafe  very  little 
 different  from  that  before  alleadged  ;  his  words  are  thefe,  whereas  (moft  dear-  tfom,  \de 
 ly  beloved)  we  fee  that  pennance  oftentimes  is  [ought  and  f tied  for  by  holy  fouls ,  which  'r,Ho  quadrai 
 even  from  their  youth  hove  bequeathed themfelves  a  precious  treafure  unto  God,  let  us  8" imx' 
 know  that  the  inspiration  of  Cods  good  Spirit  moveth  them  fo  to  do  for  the  benefit  of 
 his  Church,  and  let  fuch  as  are  wounded,  learn  t®  enquire  for  that  remedy,  whereunto 
 the  very  foundefl  do  thus  offer  and  obtrude  as  it  were  themfelves,  that  if  the   ver- 
 tuous  do  bewaile  fmall offences,  the  others  ceafe  not  to  lament  great.  And  furely,  when 
 a  man  that  hath  lefs  need,  performeth,//^  oculis  Ecclefix,  in  the  view,  fight,  and 
 beholding  of  the  whole  Church,  an  office  worthy  of  his  faith  and  compunction  for 
 Sin,  the  good  which  others  thereby  reap  is  hisownharveft,  the  heap  of  his  re- 
 wards groweth  by  that  which  another  gaineth,  and  through  a  kind  of  fpiritual 
 ufury  horn  that  amendment  of  life  which  others  learn  by  him,  there  returneth 
 lucre  into  his  coffers. 
 
 The  fame  Salvianus  in  another  of  his  Homilies,  if  faults  haply  be  not  great  and  Horn.  io.  zi 
 grievous  (for  example,    if  a  man  have  offended  in  word,  or  in  defire,   worthy  of 'Monachos, 
 reproofs  if  in  the  wantonnefs  of  his  eye,  or  the  vanity  of  his  heart )  the  /rains  of  words 
 and  thoughts  are  by  daily  prayer  to  be  cleanfed,  and  by  private  compunftion  to  be 
 fcoured  out  :  But  if  any  man  examining  inwardly  his  own  Confcience ,  have  com- 
 mitted fome  high  and  capital  offence,  as  if  by  bearing  falfe  witnefs,  he  have  quelled 
 and  betrayed  his  faith,  and  by  ra/hnefs  of  perjury  have  violated  the  f acred  name 
 of  Truth,  if  with  the  mire  of  luflful  uncleannefs  he  have  fullied  the  veil  of  Bap- 
 tifm,  and  the  gorgeous  robe  of  Virginity-,  if  by  being  the  caufe  of  any  mans  death, 
 he  have  been  the  death  of  the  new  man  within  himf elf,  if  by  conference  with  South- 
 fayers,  Wizards,  and  Charmers,  he  hath  enthralled  himf  elf to  Satan ;    Thefe  and  Graviores  ft 
 fuch  like  committed  crimes,  cannot  throurbly  be  taken  away  with' ordinary,  moderate,  ac"°res»  & 
 and  Jecret  Jatisj action;    but  greater  caujes  do  require  greater  and  Jharper  remedies,  reqUirunr. 
 they  need  fuch  remedies   as  are  not  only  Jharp,   but  folemn,   open,  and  publick,  Horn.  s.a4   j 
 Again,  Let  that  foul  (  faith  he  )  anfwer  me,  which  through  pernicious  .jhamefaflnefs  Monac  ' 
 is  now  fo  abaf1)t  to  acknowledge  his  Sin  in  confpedtu  fratrum,  before  his  brethren, 
 as  he  fhould  have  been  abafht  to  commit  the  fame,  What  will  he  do  in  the  pre  fence  of 
 that  Divine  Tribunal  where  he  is  to  [land  arraigned  in  the  Affembly  of  a  glorious  and 
 celeflial  ho(t  ?  I  will  hereunto  addebutSt.  Ambrofe's  teftimony:  For  the  places 
 which  I  might  alledge,  are  more  then  the  caufe  it  felf  needeth;  There  are  many 
 (  faith  he  )  who,  fearing  the  judgement  that  is  to  come,  and  feeling  inward  remorfe  of 
 confcience,  when  they  have  offered  themfelves  untopenitency,  and  are  enjoynedwhat  they 
 [hall  do,  give  back  for  the  only  skar  which  they  think  that  publick  fupplication  will  put 
 them  unto. 
 
 He  fpeaketh  of  them  which  .fought  voluntarily  to  be  penanced  ;and  yet  with-  uh  „  Je 
 drew  themfelves  from  open  confeflion,  which  they  that  were  penitents  for  pub-  cap.?, 
 lick  crimes  could  not  poflibly  have  done,  and  therefore  it  cannot  be  faid,  he  meaneth 
 any  other  then  fecret  Sinners  in  that  place.  Gennadius  a  Presbyter  of  Mar  files  in 
 his  book  touching  Ecclefiaftical  aiTertions,  maketh  but  two  kinds  of  confeflion 
 neceflary,  the  one  in  private  to  God  alone  for  fmaller  offences  ;  the  other  open, 
 when  crimes  committed  are  hainous  and  great,  Although  (  faith  he)  a  man  be  bitten 
 with  confcience  of  Sin,  let  his  will  be  from  thenceforward  to  Sin  no  more  5  let  him  be- 
 fore he  communicate,  fat  is -fie  with  tears  and  prayers,  and  then  putting  his  trufi  in  the 
 mercy  of  Almighty  God  (  whefe  wont  is,  to  yield  godly  confefion  )  let  him  boldly  receive 
 the  Sacrament.  But  I  fpeakthis  of  fuch  as  have  not  burthened  themfelves  wtfhcapital 
 Sins.  Them  I  exhort  tofitisfie,  firfl  by  publick  penance,  thatfo  being  reconciled  by  the 
 fentence  of  the  Prieft,  they  may  communicate  fafely  with  others.  Thus  ftill  we  hear 
 of  publick  confeflions,  although  the  crimes  themfelves  difcovered  were  not  pub- 
 lick j  we  hear  that  the  caufe  of  fuch  confeflions  was  not  the  opennefs5but  the  great- 
 
 nefs 
 
228  -The  Sixth  cBGoJ^of 
 
 nefs  of  mens  offences  ;  finally,  we  hear  that  the  fame  being  now  held  by  the  Church 
 of  Rome  to  be  Sacramental,  were  the  onely  penitential  Confefsions  ufed  in  the 
 Church  for  along  time,  and  citeemed  as  neceffary  remedies  againfl  Sin. 
 •ft         They  which  will  find  Auricular  Confefsions  in  St. Cyprian,  therefore,muft  feek  out 
 cypr.Epn      ^■omeotjier  pafTage,  then  that  which  Bellarmine  alledgeth,  W&rftw  in  [mailer ■  faults 
 which  are  not  committed  againft  the  Lord himfe If  there  is  a  competent  time  aligned  unto 
 infyctfavita    penitencv,   and  that  confefsionis  made,  after  that  observation  and try al  had  been  had 
 e'oenitentfam.  of  the  Penitents  behaviour,  neither  may  any  communicate  till  the  Bifhop  and  Clergy 
 have  laid  their  hands  upon  him  $  how  much  more  ought  all  things  to  be  warily  and  flay  edly 
 obferved,  according  to  the  Difcipline  of  the  Lord,  m  thefe  mofi  grievous,  and  ext  ream 
 crimes  <  '  S.  Cyprians  fpeech  is  againft  rafhnefs  in  admitting  Idolaters  to  the  holy  . 
 Communion,  before  they  had  fhewed  fufficient  Repentance,  eonfidering  that  other 
 offenders  were  forced  to  flay  out  their  tim^anc!  that  they  made  not  their  publick  con- 
 fefsion,  which  was  the  laft  a<3  of  Penitency,  till  their  Life  and  Convention  had 
 beenfeen  into,  not  with  the  eye  of  Auricular  Scrutiny,  but  of  Paftoral  Obferva- 
 tion,  according  to  that  in  the  Councel  of  Nice,  where  thirteen  years,  being  let 
 for  the  Penitency  of  certain  offenders  •,  the  feverity  of  this  Degree  is  mitigated 
 with  fpecial  caution :  That  in  allfuch  cafes,  the  mind  of  the  Penitent  andthe  manner 
 ConNicpar.  0f  his  Repent ance  is  tobe  noted,  that  as many  as with fear  and  tears,  and  meeknefs,  and 
 I  c'fi  ,'Jfc       the  exercife  of  good  works,  declared themfelves  to  be  Converts  indeed,and  not  in  outward 
 converfadunc  appearance  only,  towards  them  the  Bifhop  at  his  difcretion  might  ufe  more  lenity.     If 
 Pa-nirtnu  m .  ^  Councel  of  Nice  fuffice  not,let  Gratian  the  Founder  of  the  Canon  Law  expound 
 Cyprian,  who  fheweth  that  the  flint  of  time  in  Penitency ,    is  either  to  be  abridged, 
 or  enlarged,  as  the  Penitents  Faith  and  behaviour  fhallgive  occafion  5  ihaveeafi- 
 Ve  pocnMift.i  Uer  found  out  men  (  SaithS.  Ambrofe)  able  to  hep  themfelves  free  from  crimes,  then 
 "p'  Ambr  de  conformable  to  the  rules  which  in  Penitency  they  fhould  obfervc.  S.CregoryBiihopoi 
 JSa.  lib.  a.c!  Niffe  complaineth  and  enveigheth  bitterly  againft  them,who  in  the  time  of  their  Pe- 
 I0-  nitency,  lived  even  as  they  had  donealwaies  before  5  Their  countenance  as  chearful, 
 
 oTtrAhcL     their  attire  is  neat,  their  dyet  as  cofily,  and  their  pep  as fecure  as  ever,,  their  rvor  Idly 
 qui  alios  accr-  hufinefs pnrpofely followed,  to  exile  penfive  thoughts  for  their  minds,  repentance  preten- 
 bejuiicanr.    ^  ym  w^adnothinglefs  expreft;  Thefe  were  the  infpe&ions  of  life,  whereunto 
 St.  Cyprian  alludeth  5  as  for  Auricular  Examinations  he  knew  them  not. 
 
 Were  the  Fathers  then  without  ufe  of  private  Confeffion  as  long  as  publick  was 
 in  ufe  i  I  affirm  no  fuch  thing,  The  firfl  andancienteft  that  mentioneth  this  Con- 
 feffion, is  Origen,  by  whom  it  may  feem  that  men  being  lcth  to  prefent  rafhly 
 themfelves  and  their  faults  unto  the  view  of  the  whole  Church,  thought  it  befl 
 to  unfold  firft  their  minds  to  fomeone  fpecial  man  of  the  Clergy,  which  might 
 either  help  them  himfelf,  or  referre  them  to  an  higher  Court  it  need  were  -,  Be 
 ■    ■    p  n  therefore  circumfpecl  (faith  Origen  )  in  making  choice  of  the  party,  to  whom  thou  meanefb 
 ^  ng.  m .   a .  ^  corp  tfoy  Slf} .  faow  tfoy  fhyfitian  before  thou  ufe  him ;  if  he  find  thy  malady,  fuch 
 as  needeth  tobe  made  publick,  that  other  may  be  the  better  by  it,  and  thy  felf  fconer 
 helpt,  his  counfelmuft  be  obeyed.    That  which  moved  finners  thus  voluntarily  to 
 detect  themfelves  both  in  private  and  in  Jpublick,  was  fear  to  receive  with  other 
 Chriflianmen,themyfleriesof  heavenly  grac«,  till  Gods  appointed  Stewards  and 
 Miniflers  did  judge  them  worthy:  Itisinthisrefpe&thatSt.  Ambrofe  findeth  fault 
 AmM.2v.ic  wjtjj  certain  men,  which  fought  impofition  of  Penance,  and  were  not  willing  to 
 pan.  c.  9.      ^^  ^ j^  tjme^  kut  vvouid  De  prefently  admitted  Communicants.  Such  people  (faith 
 Sj  non  tam  fc  he  )  do  feek  by  forajJ)  andprepofterous  de  fires,  rather  to  bring  the  Priefi  into  bonds  then 
 inhere  cupi-    to  loofe  themfelves :  In  this  refpect  it  is  that  S.  Augufline  hath  likewife  faid,  When  the 
 «r  leum1  il*  wound  of  Sin  is  fo  wide,  andthe  difeafefo far  gone  that  the  medic  inable  body  and  blood 
 gare.  Aug. in   of  our  Lordmay  not  betouched,  men  are  by  t  be  Bifiops  authority  to  fequefter  themfelves 
 ho™,  detfoen.  ^romt^e  jitar>  till  fuch  time  as  they  haverepented,  andbe  after  resonciled  by  the  fame 
 authority. 
 
 Furthermore,  becaufe  the  knowledge  how  to  handle  our  own  fores,  is  no  vulgar 
 and  common  art,  but  we  either  carry  towards  our  felves  for  the  mofi  part  an  over- 
 foft  and  gentle  hand,  fearful  of  touching  too  near  the  quick;  or  elfe,  endeavouring 
 not  to  be  partial,  we  fall  into  timerous  fcrupulofities,  and  fometime  into  thofe 
 txtream  difcomforts  of  mind,  from  which  we  hardly  do  ever  lift  up  our  heads 
 
 again 
 
Ecclejiaslical  Polity.  „« 
 
 again,  men  thought  it  the  fafeft  way  to  difclofe  their  fecret  faults,  and  to 
 crave  impofition  of  Penance  from  them  .whom  our  Lord  Jefus  Chrift  hath 
 left  in  his  Church  to  be  Spiritual  and  Choftly  Phyfitians,  the  Guides  and  Paftofs 
 of  redeemed  Souls ,  whofe  Office  doth  not  onely  confift  in  generall  perfwafions 
 unto  amendment  of  life,  but  alfo  tn  the  private  particular  cure  of  difeafed 
 minds. 
 
 Howfoever  the  Novatianifls  prefume  to  plead  againft  the  Church  (  faith 
 Salvianus  )  that  every  man  ought  to  be  his  own  Penitentiary,  and  that  ft  is  a  Part  of 
 our  duty  to  exercife,  hut  not  of  the  Churches  Authority  to  impofe  or  prefcribe  Re-  Nimv. 
 pentance  ;  the  truth  is  otherwife ,  the  beit  and  ftrongeft  of  us  may  need  in  fuch 
 cafes,dire&ion  :  What  doth  the  church  in  giving  Penance,  but  fherv  the  remedies  which 
 Sin  requiretb  i  or  what  do  we  in  receiving  the  fame  but  fulfill  her  precept  i  what 
 elfc  but  fue  unto  God  with  tears,  and  fajls,  that  his  merciful  ears  may  be  opened  i 
 St.  Auguflines exhortation  is  directly  to  the  famepurpofe  ;  Let  every  man  whilfl 
 he  hath  time  judge  himf elf  and  change  his  life  of  his  own  accord,  and  when  this  is  ^-Au8-h;m  rfe 
 folvcd,  Let  him  from  the  diffofers  of  the  holy  Sacraments,    learn  in  what  manner '  G^dift.Tc! 
 he  is  to  pacifie  Gods  difpleafure  :  But  the  greateft  thing  which  made  men  forward  Miccs. 
 and  willing  upon  their  knees  to  confefs  whatfoever  they  had  committed  againft  ^  pn£pofitis 
 God,  and  in  no  wife  to  be  with-held  from  the  fame,  with  any  fear  of  difgrace,  rumaedpiat 
 contempt,  or  obloquy,  which  might  enfue,  was,  their  fervent  defire  to  be  hel-  i*"i(*&onh 
 ped  and  aflifted  with   the  Prayers  of  Gods  Saints.     Wherein,  as  St.  tfames  (u*  modum' 
 doth  exhort  unto  mutual  confeffion,  alledging  this  onely  for  a  reafon,  that  ju(l 
 mens   devout  prayers  arc   of  great  avail  with  God  ;  fo  it  hath  been  heretofore 
 the  ufe  of  Penitents  for  that  intent  to  unburthen  their  minds,    even  to  pri-  Jain-  5  2^* 
 vate  perfons  ;  and  to  crave  their  Prayers.      Whereunto,    Cafianus  alluding , 
 counfelleth,    That  if  men  po(feft  with  dulnefs  of  fpirit  be  themfelves  unapt  to  do 
 that  which  is  required,   they  flnuld  in  meek  ajfeclion  feek  health  at  theleafi  by  ?ood 
 and  vertuous  mens  prayers  unto  God  for  them.     And  to  the  fame  effect  Gregory Bi- 
 fhoprof  Nifje,    Humble  thy  [elf,  and  take  unto  thee  fuch  of  thy  brethren  as  are  of  c  „ 
 one  mind,  and  do  bear  kind  affection  towards  thee,  that  they  may  together  mourn  and  c.  8. 
 labour  for  thy  deliverance,     show  me  thy  bitter  and  abundant  tears,  that  I  may  blend  Gre8-  Nj^- 
 
 ■-/  ./  oratiotie  in 
 
 mine  own  with  them,  c0Sapui  a[l0S 
 
 But  becaufe  of  all  men  there  is  or  fhould  be  none  in  that  refpeel;  more  fit  for  acerbe  judi- 
 troubled  and  diftrefTed  minds  to  repair  unto,  then  Gods  Minifters,  he  proceed-  " 
 eth  further,  Make  the  Priefi,  as  a  Father,  partaker  of  thine  affliction  and  grief,  be 
 bold  to  impart  unto  him  the  things  that  are  mofl  fecret,  he  will  have  care  both  of  thy 
 fafety,  and  of  thy  credit. 
 
 Confefion  (faith  Leo  )  is  firfl  to  be  offered  to  God,  and  then  to  the  Priefi,  as  to 
 one  which  maketh  fupplication  for  the  fins  of  Penitent  offenders.    Suppofewe,  that  ,        F    „, 
 men  would  ever  have  been  eafiljj  drawn,   much  lefs  of  their  own  accord  have  adEpif.cam.' 
 come  unto  publick  Confeffion,  whereby  they  know  they  fhould  found  the  trum-  'jan- d[ar-  a 
 pet  of  their  own  difgrace  5  would  they  willingly  have  done  this,  which  natural-  df^'ciiE". 
 ly  all  men  are  loth  to  do,  but  for  the  lingular  truft  and  confidence  which  they 
 had  in  the  publick  prayers  of  Gods  Church  ?  Let  thy  Mother  the  Church  weep  Ambr.  i.a.de 
 for  thee  (  faith  Ambr  of e,  )  let  her  tvafh  and  bathe  thy  faults  with  her  tears  :     Our  *10snc-10' 
 Lord  doth  love  that  many  fhould  become  fuppliant for  one  ;  In  like  fort  long  before 
 him,  Tertullian,  Some  few  affembled  make  a  Church  ;  and  the  Church  is  as  Chrifi 
 himfelf;  When  thou  dofl  therefore  put  forth  thy  hands  to  the  knees  of  thy  brethren,  thou,  Tertnl- d? 
 touchefl  Chrifi  -  it  is  Chrifi  unto  whom  thou  art  a  f applicant ;  fo-  when  they  pour  cut  r°" 
 tears  over  them,  ttiscvenCbriftthattakethcompafsion;  Chrift  which  pray  eth  when 
 they  pray:  Neither  can  that  eafily  be  deny  ed,  for  which  the  Son  is  himfelf  contented  to 
 become  a  f tut  or.  #^ 
 
 Whereas  in  thefe  confiderations  therefore,  voluntary  Penitents,  had  been 
 long  accuftomed  for  great  and  grievous  crimes,  though  fecret,  yet  openly  both 
 to  repent  and  confefs  as  the  Canons  of  Antient  Difcipline  required;  the  Greek 
 Church  firfl,  and  in  proceffe  of  time  the  Latine  altered  this  order,  judging  ic 
 fufficient  and  more  convenient  that  fuch  offenders  fhould  do  Penance  and  make 
 
 confeffion 
 
 canr. 
 
3  4.0  The  Sixth  llool^  of 
 
 Lew.  £p.  78.  confeffion  in  private  onely.  The  caufewhy  the  Latins  did,  Leo  declareth,  fay- 
 ing ,  Although  that  ripenefs  of  fait  ho  be  commendable,  which  for  the  fear  of  God 
 doth  not  fear  to  incur  \hame  before' all  men,  yet  becaufe  every  ones  crimes  are  not 
 fuch,  that  it  can  be  free  and  fafe  for  them  to  make  publication  of  all  things,  where- 
 in repentance  is  necejfary-,  let  a  cu/lome,  fo  unfit  to  be  kept,  be  abrogated,  left  mam 
 forbear  to  ufe  remedies  of  penitency,  whilfl  they  either  blufl)  or  are  afraid  to  ac- 
 quaint their  enemies  with  thofe  aclsfor  which  the  Laws  may  take  hold  upon  them,  Be- 
 fides,  it  fhallwin  the  more  Repentance,  if  the  Confciences  of  Sinners  be  not  emptied  into 
 the  peoples  ears-,  And  to  this  only  caufe  doth  Sozomen  impute  the  change,  which 
 the  Grecians  made,  by  ordaining  throughout  all  Churches  certain  Penitentiaries 
 to  take  the  Confeffions,  and  appoint  the  Penances  of  fecret  offenders.  Socrates, 
 (for  this  alfo  may  be  true  that  more  inducements  then  one,  did  fet  forward  an  alte- 
 ration fo  generally  made  )  affirmeth  the  Grecians  ( and  not  unlikely  )  to  have  fpe- 
 cially  refpecled  therein  the  occailon,  which  the  Novatianifls  took  at  the  multi- 
 titude  of  publick  Penitents,  to  infult  over  the  Difciplineof  the  Church,  againfl 
 which  they  ft  ill  cryed  out,  wherefoever  they  had  time  and  place,  He  that  fheweth 
 Sinners  favour,  doth  but  teach  the  innocent  to  Sin  :  And  therefore  they  them- 
 felves  admitted  no  man  to  their  Communion  upon  any  Repentance,  which 
 once  was  known  to  have  offended  after  Baptifm,  making  Sinners  thereby  not 
 the  fewer,  but  theclofer,  and  the  more  obdurate,  how  fair  foever  their  pretence 
 might  feem. 
 
 The  Grecians  Canon,  for  fome  one  Presbyter  in  every  Church  to  undertake 
 the  charge  of  Penitency,  and  to  receive  their  voluntary  Confeffions,  which  had 
 finned  after  Baptifm,  continued  in  force  for  the  fpace  of  above  fome  hundred 
 years,  till  NecJarius,  and  the  Bifhops  of  Churches  under  him  begun  a  fecond  al- 
 teration, abolifhing  even  that  Confeffion  which  their  Penitentiaries  took  in  pri- 
 vate. There  came  to  the  Penitentiary  of  the  Church  of  Conflantinople,  a  certain 
 Gentlewoman,  and  to  him  fhe  made  particular  Confeffion  of  her  faults  committed 
 after  Baptifm,  whom  thereupon  he  advifed  to  continue  in  Faffing  and  Prayer, 
 that  as  with  tongue  fhe  had  acknowledged  her  Sins,  fo  there  might  appear  like-' 
 wife  in  her  fome  work  worthy  of  Repentance:  But  the  Gentlewoman  goeth  for- 
 ward, and  detecteth  her  felf  of  a  crime,  whereby  they  were  forced  to  dif-robe  an 
 Ecclefiaftical  perfon,  that  is,  to  degrade  a  Deacon  of  the  fame  Church.  When 
 the  matter  by  this  mean  came  to  publick  notice,  the  people  were  in  a  kind  of 
 tumult  offended,  not  onely  at  that  which  was  done,  but  much  more,  becaufethe 
 Church  fhould  thereby  endure  open  infamy  andfcorn.The  Clergy  was  perplexed  and 
 altogether  doubtfull  what  way  to  take,  till  one  Eudemonhomln  Alexandria,  but 
 at  that  time  a  Prieft  in  the  Church  of  Conjlantinople,  confidering  that  the  caufcs 
 of  voluntary  Confeffion  whether  publick  or  private,  was,  efpecially  to  feek  the 
 Churches  ayd  as  hath  been  before  declared,  left  men  fhould  either  not  communi- 
 cate with  others,  or  wittingly  hazard  their  Souls,  if  fo  be  they  did  communi- 
 cate, and  that  the  inconvenience  which  grew  to  the  whole  Church  was  other- 
 wife  exceeding  great,  but  efpecially  grievous  by  means  of  fo  manifold  offenfive 
 detections,  which  muft  needs  be  continually  more,  as  the  world  did  it  felf  wax 
 continually  worfe,  for  Antiquity  together  with  the  gravity  and  feverity  thereof 
 (  faith  Sozomen )  had  already  begun  by  little  and  little  to  degenerate  into  loofe  and 
 carelefs  living,  whereas  before  offences  werelefs,  partly  through  bafhfulnefs  in  them 
 which  open  their  own  faults,  and  partly  by  means  of  their  great  auft erity,  which 
 fate  as  judges  in  this  bufinefs  ;  thefe  things  Eudamon  having  weighed  with 
 himfelf,  refolved  eafily  the  mind  of  Neffarius,  that  the  Penitentiaries  office 
 muft  be  taken  away,  and  for  participation  in  Gods  holy  myfteries  every  man  be  left 
 to  his  own  Confcieifte,  which  was,  as  he  thought,  the  onely  means  to  free  the 
 Church  from  danger  of  Obloquie  and  Difgrace.  Thus  much  ( faith  Socrates  )  I  am 
 the  bolder  to  relate,  becaufe  I  received  it  from  Euda?mons  own  mouth,  to  whom  mine  an- 
 fwer  was  at  that  time ;  Whether  your  counfel,  Sir,  have  been  for  the  churches  good,  or  $- 
 therwife,  Godknoweth.  But  I  fee, you  have  given  occafion,  whereby  we  fhallnot  now  any 
 more  reprehend  one  another s  faults, nor  obferve  that  Jpofiolick  precept,  which  faith, Have 
 
 no 
 
EcclefiaUical  Tolity,  2/L1 
 
 no  fellorvjhip  with  the  unfruitful  works  of  Darkneffe ;  but  rather  be  ye  alfo  Repro- 
 vers of  them.  With  Socrates  ,  Sozomen  both  agreeth  in  the  occafion  of  abo- 
 lifhing  Penitentiaries-,  and  moreover  teftifieth  alfo,  that  in  his  time  living  with 
 the  younger  Theodofius  ,  the  fame  Abolition  did  ftill  continue  ,  and  that  the 
 Bifbops  had  in  a  manner  every  where  followed  the  example  given  them  by 
 Neclarius. 
 
 Wherefore  to  implead  the  truth  of  this  Hiftory  ,  Cardinal  Barotitis  alledge- 
 eth,  that  Socrates ,  SozOmen>  and  Eudtmon  were  all  Novatianifts  ,  and  that  they 
 falfifie  in  faying  ,  (  for  fo  they  report )  that  as  many  as  held  the  Confub- 
 ftantial  Being  of  Chrift  ,  gave  their  afient  to  the  abrogation  of  the  fore- 
 hearfed  Canon,     The  fumme  is ,  he  would  have 
 
 it  taken  for  a  Fable,  and  the  World  to  be  per-        Tanta  bxc  Socrati  tefhntl  przftamu  eft  firfes, 
 fwaded,  that  Neclarius  did  never  any  fuch  thing.     S™  c*tcm.  tafetidi  de  Am  dogmatics  »». 
 
 *.,         i         ,,        ,  ,    „         M      r  a      „    A   .f.  J     r  oanti^us  ;    quippe  Novananus,  fectifta  cum  furrir, 
 
 Why  then  (hould  Socrates  nrft,  and  afterwards  So-  quam  »ere  ac  iyn«re  hXC  fcripfcrk  advert  Poe' 
 
 zomen.  publifh  it  c*     To  pleafe  their  Pew-fellows,  n/te,«i*m  in  Eccicfia  adminifh-ari  folium ,  qucm- 
 
 the   Diiciples  of  Novatian.     A  poor  gratification,  ffi  5c/edo  polTc  facile  iudicare'  .*"»•  «  ann- 
 and  they  very  filly  Friends,  that  would  take  Lyes 
 
 for   Good-turns  :    For  the    more  acceptable   the  Sozomenum  tandem  prorfus  csufam  foTifli  cer- 
 
 M-irrPi-    iv«       Ue'ma    deemed    rrnp      rhe  lefTe  rfiev      tU™   eft"    ^ec  EuJ*monem  'Hum  ^ot>  quam  No- 
 
 Mattei    was ,   being   aeemea  true     tne  leue  tney  vatiani   kHx  hominem  fuiffe  crdendum  eft.   ibi- 
 
 mufl   needs    ( when  tney  found  the  contrary )  ei-  dem. 
 
 ther  credit ,  or  aff  eel:  him  which  had  deceived  them.  . 
 
 Notwithftanding,  we  know  that  joy  and  gladnefs  J^^^^tlS^^ 
 
 rifing    from    falle    information  ,  do  not  Onely  make  hsereticorum_)  qiwmcunque  licet  levem,  ut  fynctris 
 
 men    fo    forward    to   believe    that  Which  they  filft  dogmatibus   dctrahant  ,    accipere  aufi   occafionem, 
 
 •             ,           ir                    r  1     ,•                               ,  J  non    tantum    Presbyterum  Pcemtentiariom  in  or- 
 
 hear,    but  alio   apt    to  icholie   Upon  It,    and  tO  re-  dinem  rcdaflum  ,    fed  &  Pcemtentiam  ipfam   ur.$ 
 
 port  as  true  whatfoever  they  wifh  were  true.     But,     cum. £0  foiflft  profcriptam,  caiumnioie  admodum 
 fo  farr   is    Socrates  from  any    fuch  purpofe,  that     StSK'iS  pS^ChS^ 
 the   Fact  of  Neclarius ,  wliich  others  did  both  like     Mm. 
 and  follow ,  he  doth  difallow  and  reprove.     His 
 
 {beech  to  Eudxmon  before  fet  down  ,  is  proof  fufficient  -that  he  writeth  no- 
 thing ,  but  what  was  famoufly  known  to  all ,  and  what  himfelf  did  wifh  had 
 been  otherwife.  As  for  Sozomen  his  correfpondency  with  Hereticks  5  having 
 fhewed  to  what  end  the  Church  did  firft  ordain  Penitentiaries ,  headdeth  imme- 
 diately ,  that  Novatianifts  ,  which  had  no  care  of  Repentance  ,  could  have  no 
 need  of  this  Office.  Are  thefe  the  words  of  a  Friend  or  Enemy  i  Befides,  in 
 the  entrance  of  that  whole  Narration  :  Not  to  finne  (faith  he}  at  all^would require 
 a  Nature  more  divine  than  ours  is  :  But ,  God  hath  commandedtopardon  Sinners ;  yea, 
 although  they  tranfgreffe  and  offend  often.  C  ould  there  be  any  thing  fpoken  more 
 directly  oppofite  to  the  Doctrine  of  Novatian  ".  Eudxmon  was  Presbyter  under 
 Neclarius, 
 
 To  Novatianifts  the  Emperour  gave  liberty  of  ufing  their  Religion  quietly  by 
 themfelves,  under  a  Bifhop  of  their  own  ,  even  within  the  City,  for  that  they 
 flood  with  the  Church  in  defence'  of  the  Catholick  Faith  againft  all  other  Here- 
 ticks befides.  Had  therefore  Eudxmon  favoured  their  herefie ,  their  Camps  were 
 not  pitched  fo  farr  off,  but  he  might  at  all  times  have  found  eafie  accelfeunto 
 them.  Is  there  any  man  that  hath  lived  with  him,  and  hath  touched  him  that  way  i 
 if  not ,  why  fufpect  we  him  more  than  Neclarius  1  Their  report  touching  Greci- 
 an Catholick  Biwhops,  who  gave  approbation  to  that  which  was  done,  and  did 
 alfo  the  like  themfelves  in  their  own  Churches,  we  have  no  reafon  to  difcredic 
 without  fome  manifeft  and  clear  evidence  brought  againft  it.  For  of  Catholick 
 Bifhops ,  no  likelihood  but  that  their  greateft  refpect  to  Neciarim ,  a  man  hono- 
 red in  thofe  parts  no  lefle  than  the  Bifhop  of  Rome  himfelf  in  the  Weftern  Chur- 
 ches ,  brought  them  both  eafily  and  fpeedily  unto  conformity  with  him  ,  Ani- 
 ens ,  Eunomians ,  ApoUtnarians ,  and  the  reft  that  ftood  divided  from  the  Church, 
 held  their  Penitentiaries  as  before.  Novatianifts  from  the  beginning  had  never 
 any  ,  becaufe  their  opinion  touching  Penitency ,  was  againft  the  practice  of  the 
 Church  therein ,  and  a  caufe  why  they  fevered  themfelves  from  the  Church  5  fo 
 that  the  very  ftate  of  things ,  as  they  then  ftood ,  giveth  great  /hew  of  probabi- 
 
 C  c  c  licy 
 
2  a  i  The  Sixth  {Boo{  of 
 
 licy  to  his  fpeech,  who  hath  affirmed ,  That  they  onely  which  held  the  Sonne  confub- 
 ftantial  with  the  Father ,  and  Novattanifts  which  joined  with  them  in  the  fame  Opinion, 
 had  no  Penitentiaries  in  their  Churches  ,  the  reft  retained  them.  By  this  itappeareth 
 therefore  how  Baronius  finding  the  Relation  plain  ,  that  Nectarim  did  abolifh  even 
 thofe  private  fecret  Confeffions  which  the  People  had  been  before  accuftomed 
 to  make  to  him  that  was  Penitentiary ,  laboureth  what  he  may  to  difcredit  the 
 Authors  of  the  Report,  and  to  leave  it  imprinted  in  mens  mindes,  that  whereas 
 Nectarius  did  but  abrogate  publick  Confeffion,  Novatianifts  have  malicioufly  for- 
 ced the  abolition  of  Private,  as  if  the  oddes  between  thefe  two  were  fo  great  in  the 
 ballance  of  their  Judgement,  which  equally  hated  or  contemned  both  -,  or,  as 
 if  it  were  not  more  clear  than  light,  that  the  firft  alteration  which  eftabli/hed 
 Penitentiaries  ,  took  away  the  burthen  of  Publick  Confeffion  in  that  kinde 
 of  Penitents  5  and  therefore  the  fecond  muft  either  abrogate  Private ,  or  no- 
 thing. 
 
 Cardinal  Bellarmine  therefore  finding  that  againft  the  Writers  of  the  Hifto- 
 ry ,  it  is  but  in  vain  to  ftand  upon  fo  doubtful  terms ,  and  exceptions ,  endea- 
 voureth  mightily  to  prove,  even  by  their  report,  no  other  Confefsion  taken  a- 
 way  then  Publick  which  Penitentiaries  ufed  in  Private,  to  impofe  upon  Pub- 
 lick Offenders  5  For  why  ?  It  is  (  faith  he  )  very  certain  that  the  Name  of  Peni- 
 tents in  the  Fathers  Writings  fignifeth  onely  Publick  Penitents 5  certain ,  that  to  hear 
 the  Confessions  of  the  r efl was more  than  one  could 'p 'oj rsibly  have  done  •,  certain,  that  So- 
 zomen,  to  jhew  how  the  Latine  Church  retained  in  his  time  what  the  Greek  had 
 clean  caft  off,  declareth  the  whole  Order  of  Publick  Penitency  ufed  in  the  Church 
 of  Rome ,  but  of  Private  he  maketh  no  mention.  And ,  in  thefe  Confiderations, 
 Bellarmine  will  have  it  the  meaning  borh  of  Socrates  and  Sozomen ,  that  the  for- 
 mer  Epifcopal  Conftitution ,  which  firft  did  eredl  Penitentiaries ,  could  not  con- 
 cern any  other  Offenders  ,  than  fuch  as  Publickly  had  finned  after  Baptifme. 
 That  onely  they ,  were  prohibited  to  come  to  the  Holy  Communion ,  ex- 
 cept they  did  firft  in  fecret  confefle  all  their  Sinnes  to  the  Penitentiary ,  by 
 his  appointment  openly  acknowledge  their  open  Crimes ,  and  doe  publick  Pe- 
 nance for  them  :  That  whereas  before  Novatian's  uprifing ,  no  man  was  conftrain- 
 able  .to  confefle  publickly  any  Sinne,  this  Canon  enforced  Publick  Offenders 
 thereunro ,  till  fuch  time  as  Neclarius  thought  good  to  extinguiih  the  Practice 
 thereof. 
 
 Let  us  examine  therefore  thefe  fukile  and  fine  Conjectures ,  whether  they 
 T«  &»  tk  be  able  to  hold  the  touch ,  Itfeemeth  good  (  faith  Socrates  )  to  put  down  the  office  of 
 iu=Ta.vbia.(  7K-  thefe  Priefls  which  had  charge  of  Penitency^  what  charge  that  was  ,  thekindes  of  Pemten- 
 aixM  wj«-  Cythen  ufual  muft  make  manif eft.  There  is  often  fpeech  in  the  Fathers  Writings,  In 
 f5f*  their  Books  frequent  mention  of  Penitency*  exercifed  within  the  Chambers  of 
 our  Heart,  and  feen  of  God,  and  not  communicated  to  any  other,  the  whole 
 charge  of  which  Penitency  is  impofed  of  God  ,  and  doth  reft  upon  the  Sinner 
 himfelf.  But  if  Penitents  in  fecret ,  being  guilty  of  Crimes  whereby  they  knew 
 they  had  made  themfelves  unfit  Guefts  for  the  Table  of  our  Lord ,  did  feek  di- 
 rection for  their  better  performance  of  that  which  fhould  fet  them  clear ;  ic 
 was  in  this  cafe  the  Penitentiaries  Office  to  take  their  Confefsions ,  to  advife 
 them  the  beft  way  he  could  for  their  Souls  good ,  to  admonifh  them ,  to  counfel 
 them ,  but  not  to  lay  upon  them  more  than  private  Penance.  As  for  notorious 
 wicked  Perfons ,  whofe  Crimes  were  known,  to  convift,  judge,  and  punifh  them , 
 was  the  Office  of  the  Ecclefiaflical  Confiftory ;  Penitentiaries  had  their  Inftitution  to 
 another  end  :  But  unlefle  we  imagine  that  the  antient  time  knew  no  other  Repen- 
 tance then  publick  ,  or  that  they  had  little  occafion  to  fpeak  of  any  other  Re- 
 pentance ,  or  elfe  that  in  fpeaking  thereof  they  ufed  continually  fome  other 
 Name ,  and  not  the  name  of  Repentance  whereby  to  exprefs  private  Peniten- 
 cy ,  how  ftandeth  it  with  reafon ,  that  whenfoever  they  write  of  Penitents ,  ic 
 fliould  be  thought  they  meant  only  Publick  Penitents?  The  nut  his,  they  handle 
 all  three  kindes  0  but  private  and  voluntary  Repentance  much  oftner ,  as  being 
 of  farr  more  general  ufe,  whereas  Publick  was  but  incident  unto  few,  and  not 
 oftner  than  once  incident  unto  any,    Howbeit ,  becaufe  they  do  not  diftinguifh 
 
 one 
 
Ecclejiafiical  Tolity*  2±i 
 
 one  kinde  of  Penitcncy  from  another  by  difference  of  Names,  our  fafeft  way  for 
 Construction ,  is,  to  follow  circumftance  of  Matter,  which  in  this  Narration  will  not 
 yield  it  felf  applyable  onely  unto  Publick  penance ,  do  what  they  can ,  that  would 
 fo  expound  it. 
 
 They  boldly  and  confidently  affirm,    That,  no  man  being  compellable  to  con- 
 fefTe   publickly   any  Sinne  before  Novatius  time,  the  end  of  instituting  Peniten- 
 tiaries afterwards  in  the  Church,  was,  that  by  them,  men  might  be  conftrain- 
 ed  unto  publick   Confeffion.     Is  there  any  Record  in  the  World  which  doth  te- 
 ftifie  this  to  be  true?  There  is  that    teflifie  the  plain  contrary-,    For  Sozomen, 
 declaring  purpofely  the  caufe  of  their  Inflitution,  faith,  That  whereas  men  open- 
 ly craving  Pardon  at  Gods  hands  {for  Publick  Confession ,  the  laji  aff  of  Penitency-, 
 was  alwayes  made  in  the  form  of  a  contrite  Prayer  unto  God,)  it  could  not  he  avoided, 
 but  they  mufi  withall  confeffe  what  their  offences  were  ;  This,  in  the  opinion  of  their 
 Prelate,  feemed,  from  the  firfl  beginning  fas  we  may  probably  think )  tobefome- 
 what  burthenfome ,  that  men ,  vvhofe  Crimes  were  unknown ,  fhould  blaze  their 
 own  Faults,  as  it  were  on  the  Stage,  acquainting  all  the  People  with  whatfoe- 
 ver  they  had  done  amiffe.     And  therefore  to  remedy  this  Inconvenience,  they 
 laid  the  charge  upon  one  onely  Prieft ,  chofen  out  of  fuch  as  were  of  beft  Con- 
 verfation,  a  Silent  and  a  difcreet  man,  to  whom  they  which  had  offended  might 
 refort,   and  lay  open  their  Lives.     He,  according  to  the  quality  of  every  one's 
 Tranfgreffions ,  appointed  what  they  fhould  do  or  fuffer,  and  left  them  to  exe- 
 cute  it  upon  themfelves.    Can  we  wi(h  a  more  direct  and  evident  teftimonie, 
 that  the  Office  here  fpoken  of,  was  to  eafe  voluntary  Penitents  from  the  bur- 
 then of  publick  Confeffions  ,  and  not  to   conftrain  notorious  Offenders  thereun- 
 to ?     That  fuch  Offenders  were  not  compellable  to  open  Confefsions  till  Nova- 
 tians  time  ,  that  is  to  fay,  till  after  the  dayes  of  Perfecution  under  Becius  the 
 Emperour,  they,  of  all  men,  fhould  not  fo  peremptorily  avouch;  which  whom, 
 if  Fabian  Bifhop  of  Rome ,  who  fuffered  Martyrdom  in  the  firft  year  of  Becius , 
 be  of  any    authority  and  credit  ,    it  muft  inforce  them  to  reverfe  their    Sen- 
 tence -,  his  words   are  fo  plain  and  clear  againft  them.     For  fuch  as  commit  thofe 
 Crimes ,  whereof  the  Apoflle  hath  faid ,     They  that  do  them  fhall  never  inherit  the 
 Kingdom  of  Heaven ,    mu(l  (  faith  he  )  be  forced  unto  amendment ,  becaufc  they  Fab.  Decrtr. 
 jlipp  down  to  Hell,    if  Ecclefiaflical  Authority  (lay  them  not.     Their  conceit  of  Im-  Ep.  2.rom.i. 
 possibility  that  one  man  fhould  fuffice  to  take  the  general  charge  of  Penitency  in  Conc-P?5° 
 fuch  a  Church  as  Conflantinople  ,  hath  rifen  from  a  meer  erroneous  fuppofal,  that 
 the  Antient  manner   of  private  Confefsion  was  like  the  Shrift  at  this  day  ufual 
 in  the  Church  of  Berne ,  which  tyeth  all  men  at  one  certain  time  to  make  Con- 
 fefsion,  whereas   Confefsion    was  then  neither  looked  for,   till  men  did  offer  it, 
 nor  offered  for  the  mod  part  by  any  other ,  than  fuch  as  were  guilty  of  hay- 
 nous  Tranfgrefsions ,  nor  to  them  any  time  appointed  for  that  purpofe.     Finally, 
 The  drift  which  Sozomen    had  in  relating  the  Difcipline  of  Rome,  and  the  Form 
 of   publick   Penitency   there   retained  even   till  his  time*,  is  not  to  fignifie  that 
 onely  publick  Confefsion  was  abrogated  by  Nectar ius ,  but  that  the  Weft  or  La- 
 tin Church  held  ftill  one  and  the  fame  Order  from  the  very  beginning,  and  had 
 not,  as  the  Greek  ,  firft  cut  off  publick  voluntary  Confefsion ,  by  ordaining,  and  then 
 private  by  removing  Penitentiaries.    Wherefore,  to  conclude,  It  ftandeth,  I  hope, 
 very  plain  and  clear ,  firft  againft  the  one  Cardinal ,  that  NecJarius  did  truly  abrogate 
 Confefsion  in  fuch  fort  as  the  Ecclefiaftical  Hiftory  hath  reported;  and,  Secondly,  as 
 clear  againft  them  both ,  that  it  was  not  publick  Confefsion  onely  which  NciJarius  did 
 abolifh. 
 
 The  Paradox  in  maintenance  whereof  Hejfels  wrote  purpofely  a  Book  touch*-  f.?$  qjj0.* 
 ing  this    Argument,    to   flievv   that  Neclarius  did  but  put  the  Penitentiary  from  ^  \\n  \\e 
 his  Office,  and  not  take  away  the  Office  it  Self,  is  repugnant  to  the  whole  advice  f*3o  Neforii 
 which  Eudcemon  gave ,  of  leaving  the  People  from   that  time  forward  to  thsir  c("™e '^J°^ui 
 own   Confciences,    repugnant    to   the   Conference  between   Socrates  and  Bud*-  peccatorum 
 
 confelfionem 
 comprober,  &  non  aliud  qnam  Presbyterum  pinitentialcm  illo  officio  fuo  movent,  uti  ampliffime  deducit  D.  Johannes  Haffe- 
 fus  Haniel.  in  Cypr.  lib.  de  annot.  j>3.  &  in  lib.  Term),  de  pecn.  annoc.  1. 
 
 CCC  3  !non. 
 
2aa  The  Sixth  tBooI^  of 
 
 mon,  wherein  complaint  is  made  of'fome  inconvenience,  which  the  want  of  the  Office 
 would  breed ;  Finally ,  repugnant  to  that  which  the  Hiftory  declareth  concerning 
 other  Churches  which  did  as  Neclarius  had  done  before  them ,  not  in  depofing  the 
 fame  man  (for  that  was  impoffible)  but  in  removing  the  fame  Office  out  of 
 their  Churches,  which  Nettarius  had  banifhed  from  his.  For  which caufe,  Bel- 
 larmin  doth  well  rejedt  the  opinion  of  Heffels ,  howfoeverit  pleafe  Pamelim  to  admire 
 it  as  a  wonderful  happy  Invention.  But  in  fum ,  they  are  all  gravelled,  no  one  of  them 
 able  to  go  fmoothly  away,  and  to  fatisfie  either  others  or  himfelf,  with  his  own  conceit 
 
 concerning  Nectarius. 
 
 Only  in  this  they  are  ftiff,  that  Auricular  Confe'flion  Neclarius  did  not  ab- 
 rogate ,  left  If  fo  much  mould  be  acknowledged,  it  might  enforce  them  to 
 grant,  that  the  Greek  Church  at  that  time  held  not  ConfefTion ,  as  the  Latin 
 now  doth,  to  be  the  part  of  a  Sacrament  inftituted  by  our  Saviour  JefusChrift, 
 which  therefore  the  Church  till  the  Worlds  end  hath  no  power  to  alter.  Yec 
 feeing  drat  as  long  as  publick  voluntary  Confeffion  or  private  Crimes  did  con- 
 tinue in  either  Church  (as  in  the  one  it  remained  not  much  above  200.  years, 
 in  the  other  about  400.  )  the  only  ads  of  fuch  Repentance  were-,  fiift,  the  Offen- 
 der's intimation  of  thole  Crimes  to  fome  one  Presbyter,  for  which  impofitionof 
 Penance  was  fought-,  Secondly,  the  undertaking  of  Penance  impofed  by  the 
 Bifhop  •,  Thirdly ,  after  the  fame  performed  and  ended ,  open  Confeffion  to  God 
 in  the  hearing  of  the  whole  Church-,  Whereupon,  Fourthly,  enfued  the  Prayer 
 of  the  Church-,  Fifthly,  then  the  Bifhop 's  impolition  of  hands 5  andfo,  Sixthly, 
 the  Parties  reconciliation  or  reftitution  to  his  former  right  in  the  holy  Sacra- 
 ment. I  would  gladly  know  of  them  which  make  onely  private  Confeffion  a  part 
 of  their  Sacrament  of  Penance,  how  it  could  be  fo  in  thofe  times :  For  where 
 the  Sacrament  of  Penance  is  miniftred ,  they  hold  that  Confeffion  to  be  Sacra- 
 mental which  he  receiveth  who  muft  abfolve  -,  whereas  during  the  fore-rehear- 
 fed  manner  of  Penance ,  it  can  no  where  be  (hewed ,  that  the  Prieft  to  whom 
 fecret  information  was  given ,  did  reconcile  ,  or  abfolve  any  :  For ,  how  could  he  £ 
 when  Publick  -Confeffion  Was  to  goe  before  Reconciliation  ,  and  Reconciliation 
 likewife  in  publick  thereupon  to  enfue  i  So ,  that  if  they  did  account  any  Con- 
 feffion Sacramental ,  it  was  furely  publicke ,  which  is  now  abolifh'd  in  the  Church 
 of  Home-,  and  as  for  that  which  the  Church  of  Rome  doth  fo  efteem  ,  the  Anci- 
 ent neither  had  it  in  fuch  eftimation ,  nor  thought  it  to  be  of  fo  abfolute  neceffi- 
 ty  for  the  taking  away  of  Sinne  :  But,  (for  any  thing  that  I  could  ever  obferve 
 out  of  them)  although  not  onely  in  Crimes  open  and  notorious,  which  made 
 men  unworthy  and  uncapable  of  holy  Myfteries ,  their  Difcipline  required ,  firft 
 publicke  Penance,  and  then  granted  that  which  Saint  Hierom  mentioneth,  faying, 
 hmwnuma-  Ihe  Pr'eft  layeth  his  hand  upon  the  Penitent ,  and  bj  invocation  intreateth  that  the  holy 
 rum  fubjeiSo,  choft  may  return  to  him  again  ,  and  fo  after  having  enjoynedfolemnly  all  the  People  to 
 "^"nfti  in'"  Pray  for  m '  rcconc^et^  t0  the  Altar  him  who  was  delivered  to  Satan  for  the  deftrutli- 
 v  >car,  atque  on  of  his  Flejh ,  that  his' 'Sprit  might  he  jafe  in  the  day  of  the  Lord.  Although  I  fay 
 in  cum  qui  not  oneiv  m  fych  offences  being  famoufly  known  to  the  World ,  but  alfo  if 
 Swans  in  in-  the  fame  were  committed  fecretly ,  it  was  the  cuftom  of  thofe  times ,  both  that 
 terirum  car-  private  Intimation  fhould  be  given ,  and  publick  Confeffion  made  thereof-,  in  which 
 faivul  fierec"  refpe&  whereas  all  men  did  willingly  the  one ,  but  would  as  willingly  have  with- 
 indifta  in  drawn  themfelves  from  the  other  ,  had  they  known  how  ;  Is  it  tolerable ,  (faith 
 popuium on-  sajnt   jmyrore)  that  u   rue   t0    God  thou  (houldll  he  afhamed,  which  blufhtfr  not  to 
 
 none,  auari       s    .  ,    r     J  -,     n      i  »  j  i  i-  i  •  r  i 
 
 reconciliac     \«ek  and  Jue  unto  Man  ?  fhould  it  grieve  thee  to  be  a  Suppliant  to  him ,  from  rvhojn 
 Hier  ad.ctf.    thou  canfl  not  pofsibly  hide  thy  felf;  when  to  open  thy  ftnnes  to  him,  from  whom,  if  thou 
 Jmbr.  <k       wottldfi ,  thou  mightefl  conceal  them,  it  doth  not  any  thing  at  all  trouble  thee  ?  This 
 poen.l.2.c.io.  thou  art  loath  to  do  in  the  church ,  where,  all  being  Sinners  ,  nothing  is  more  opprobrious 
 indeed  than  concealment  of  fmne  ,  the  mofl  humble  the  befi  thought  of,  and  the  lowliefi 
 accounted  the  jteftefi.     All  this  notwithftanding  ,  we  fhould  do  them  very  great 
 wrong,  to  father  any  fuch  Opinion  upon  them,  as  if  they  did  teach  it  a  thing  im- 
 poffible for  any  Sinner  to  reconcile  himfelf  unto  God  ,  without  confeffion  unto  the 
 Prieft. 
 
 Would 
 
 Sacerdos 
 
EcclefiaUical  Tolity.  ,45 
 
 Would  chryfoftom  thus  perfwaded  have  faid  ,  Let  the  enquiry  andpunijhmentofthy  chryft.  hom. 
 Offences  be  made  in  thine  own  thoughts  ,  Let  the  Tribunal  whereat  thou  arrairnefl thy  felf  n??'  u---m^'-- 
 be  without  witness  ,  Let  God,  and  only  God.  fee  thee  and  thy  Confeflion.  *f,  &  ':?°."^> 
 
 Would   CajTianus  fo  believing  have  given  counfel  ,    rAtf  */  <wj    nm  »&&-  Cafjja    CoL 
 Md  »>#/?  bafhfulnefs  from  discovering  their  Faults   to  men ,  they  Jhould  be  (0  much  l«.2o.c.  8." 
 */ye  wore  inftant  and  conflant   in  opening  them  by  fuf plication  to  God  himfelf    whofe 
 wont  is  to  help  without  publication  of  mens  Jhame  ?  <zW  not  to  upbraid  them  when  he par- 
 doneth  ? 
 
 Finally,  would  Proffer  fettled  in  this  Opinion  have  made  it,  as  touching  Recon-  prorp«.  de 
 ciliation  to  God  ,  a  matter  indifferent ,  Whether  men  of  Ecclefiaftical  Order  didde-  lk  Vlta  con- 
 telf  their  crimes  by  confcfsion ,  or  leaving  the  World  ignorant  thereof ',  would  fe par  ate  cc™?l,l2,c,7" 
 -voluntarily  them f elves  for  a  time  from  the  Altar ,  though  not  in  affecfion^yet  in  execution 
 of  their  Mini  fry ,  and  fo  beivaile  their  corrupt  life  *  Would  he  have  willed  them  as 
 he  doth  ,  to  make  bold  of  it ,  that  the  favour  of  God  being  either  way  recove- 
 red by  fruits  of  forcible  repentance,  they  flwuld  not  only  receive  what foever  they  had 'loft 
 by  finne,  but  alfo  after  this  their  new  enfranchtfemtnt ,  afpiretotheendlefsjoyesofthat 
 fupernal  City  i  To  conclude,  We  every  where  finde  the  ufe  of  Confeflion ,  efpe- 
 cially  publick,  allowed  of,  and  commended  by  the  Fathers  5  but  that  extream  , 
 and  rigorous  neceflity  of  Auricular  and  private  Confeflion ,  which  is  at  this  day 
 fo  mightily  upheld  by  the  Church  of  Rome.,  we  finde  nor.  Firft,  it  was  not  then 
 the  Faith  and  Dodlrine  of  God's  Church,  as  of  the  Papacy  at  this  prefent.  Se- 
 condly, That  the  onely  remedy  for  Sinne  after  Baptifme ,-  is  Sacramental  Peni- 
 tency.  Thirdly,  That  Confeflion  in  fecret,  is  an  effential  part  thereof.  Fourth- 
 ly, That  God  himfelf  cannot  now  forgive  Sin  without  the  Prieft.  That,becaufe 
 Forgiveneffe  at  the  hands  of  the  Prieft  mull  arife  from  Confeflion  in  the  Offen- 
 ders; Therefore  to  confefle  unto  him,  is  a  matter  of  fuch  neceflity,  as  being 
 not  either  in  deed ,  or  at  the  leaft  in  defire  performed ,  excludeth  utterly  from 
 all  pardon ,  and  muft  confequently  in  Scripture  be  commanded ,  wherelbever  a- 
 ny  Promife  or  Forgiveneffe  is  made.  No,  no;  thefe  Opinions  have  Youth 
 in  their  countenance,  Antiquity  knew  them  not,  it  never  thought  nor  dreamed 
 of  them. 
 
 But  to  let  paffe  the  Papacy.  For  as  much  as  Repentance  doth  import  al- 
 teration within  the  minde  of  a  finful  man ,  whereby  ,  through  the  power  of 
 God's  moft  gracious  and  bleffed  Spirit,  he  feeth,  and  with  unfeigned  forrow 
 acknowledged  former  Offences  committed  againft  God ,  hath  them  in  ut- 
 ter deteftation ,  feeketh  pardon  for  them  in  fuch  fort  as  a  Chriftian  fhould 
 doe ,  and  with  a  refolute '  purpofe  fettleth  himfelf  to  avoid  them  ,  leading,  as 
 near  as  God  fhall  aflift  him,  «for  ever  after  an  unfpotted  life  ;  And  in  the 
 Order  ( which  Chriftian  Religion  hath  taught  for  procurement  of  God's  mer- 
 cy towards  Sinners  )  Confefsion  is  acknowledged  a  principal  duty;  Yea, 
 in  fome  cafes,  Confesion  to  man,  not  to  God  onely;  It  is  not  in  Reformed  Caiv.  inrt  I  - 
 Churches  denied  by  the  Learneder  fort  of  Divines ,  but  that  even  this  Confefsion,  c.  4.  left.  7.v 
 cleared  from  all  Errors ,  is  both  lawful  and  behoveful  for  Gods  people. 
 
 Confefsion  by  man  being  either  Private  or  Publick,  Private  Confefsion  to  the  Mi- 
 nifter  alone  touching  fecret  Crimes ,  or  Abfolution  thereupon  enfuing ,  as  the  one,  fo 
 the  other  is  neither  pra&ifed  by  the  French  Difcipline,  nor  ufed  in  any  of  thofe  Church- 
 es ,  which  have  been  caft  by  the  French  mould.     Open  Confefsion  to  be  made  in  the 
 I  face  of  the  whole  Congregation  by  notorious  Malefa&ors ,  they  hold  neceflary;  How-  sedrmtum 
 beit  not  neceffary  towards  the  remifsion  of  Sinnes  :  But  only  in  fome  fort  to  content  uc  Ecdefi* 
 the  Church  ,  and  that  one  man's  repentance  may  feem  to  ftrengthen  many ,  which  be-  fit  aliq,J1  -r 
 tore  have  been  weakned  by  one  man  s  tall.  faaUm ,  & 
 
 omnes    uni- 
 us    poenentia    confirmeniur,  qui  fuerant  unius  peccatij  &  fcmdalis  vulncrati.    Sadcel.    in  P£al.  32.  v.  5. 
 
 Saxonians 
 
2A.6  The  Sixth  'Boof^  of 
 
 Saxonians  and  Bohemians  in  their  Difcipline  conftrain  no  man  to  open  Con- 
 feflion  :  Their  Doctrine  is ,  That  vvhofe  Faults  have  been  Publick ,  and  thereby 
 fcandalous  unto  the  World,  fuch,  when  God  giveth  them  the  Spirit  of  Repentance, 
 ought  as  folemnly  to  return ,  as  they  have  openly  gone  aftray.     Firft,  for  the  better 
 teftimony  of  their  own  unfeigned  Converfion  unto  God.     Secondly,  the  more  to  no- 
 tifie  their  Reconcilement  unto  the  Church.     AndLaftly,  that  others  may  make  be- 
 nefit of  their  Example. 
 Hdrm.Ccnrefr.      But  concerning  Confefsion  in  private,  the  Churches  of  Germany ,  as  well  the 
 se<s.  8.  ex  s.  re^  as  Lutherans  ,  agree,   that  all  men  Should  at  certain  times  confeffe  their  Offen- 
 Bthem.nf       «s  to  God  in  the  hearing  of  Gods  Minifters,  thereby  to  Shew  how  their  Sinnes  dif- 
 pleafe  them ,  to  receive  inftruction  for  the  warier  carriage  of  themfelves  hereafter, 
 to  be  foundly  refolved ,  if  any  fcruple  or  fnare  of  Confcience  do  entangle  their 
 mindes ,  and  which  is  moft  material ,  to  the  end  that  men  may  at  Gods  hands  leek 
 every  one  his  own  particular  pardon ,  through  the  power  of  thofe  Keys,  which  the 
 Minifter  of  God  ufing  according  to  our  blefled  Saviours  Inftitution  in  that  cafe, 
 it   is  their  part  to   accept  the  benefit  thereof,  as  Gods  moft  merciful  Ordinance 
 for  their  good,  and,  without  any  diftruft  or  doubt,  to  embrace  joyfully  his  Grace 
 fo   given    them,  according  to  the  Word  of  our  Lord,  which  hath  faid,  jyhofe 
 Sinnes  ye  remit   they  are  remitted.     So  that  grounding  upon  this  affured  Belief ,  they 
 Cap.  5.  ccn-  are  to  reft  with  mindes  encouraged  and  perfwaded  concerning  the  forgivenefs  of 
 fef.  Bohem.     all  their  Sinnes,  as  out  of  Chrift's  own  Word  and  Power  by  the  Miniftry  of  the 
 Keyes. 
 
 It  ftandeth  with  us  in  the  Church  of  England  >  as  touching  Publick  Confefsion., 
 thus : 
 
 Firft  j  feeing  'day  by  day  we  in  our  Church  begin  our  Publick  Prayers  to  Al- 
 mighty God ,  with  Publick   acknowledgement    of  our  Sinnes ,  in  which  Con- 
 fefiion  every   man  ,  proftrate  as  it  were  before  his    glorious  Majefty ,   cryeth 
 againft  himfelf  ,  and   the  Minifter  with  one  Sentence  pronounceth  univerfally 
 all  clear,   whofe   acknowledgement  fo  made  hath  proceeded  from  a   true  peni- 
 tent minde-,    What  reafon  is  there,  every  man  Should  not ,  under  the  general  terms 
 of  Confefsion  ,  reprefent   to  himfelf  his  own  Particulars  whatfoever,  and  ad- 
 joyning  thereunto  that  affection  which  a  contrite  fpirit  worketh ,  embrace  to  as 
 full  effect   the  words  of  Divine  Grace  ,  as  if  the  fame  were  feverally  and  par- 
 ticularly uttered  with  addition  of  Prayers ,  imposition  of   hands ,  or  all  the  Ce- 
 .    remonies  and  Solemnities  that  might  be  ufed  for  the  ftrengthening  of  men's  af- 
 fiance  in  God's  peculiar   mercy  towards   them  f     Such  Complements  are  helps 
 to  fupport  our  Weaknefle,  and  not  Caufes  that  ferve  to  procure  or  produce  his 
 Gifts  ,  as  David  fpeaketh.      The  difference  of   general  and  particular  Formes 
 in  Confefsion  and  Abfolution ,  is  not  fo  material ,  that  any  man's  fafety  or  ghoftly 
 good  iliould  depend  upon  it.     And  for  private  Confefsion  and  Abfolution ,  it  ftandeth 
 thus  with  us : 
 As  for  1  ti-         The  Minister's  power  to  abfolve  is  publickly  taught  and  profefled,  the  Church 
 vare  confeffi  not  denyed  to  have  Authority  either  of  abridging,  or  enlarging  the  ufe  and  exer- 
 and  Error"    C[te  of  that  Power  5    upon  the  People  no  fuch  necefsity  impofed  of  opening  their 
 fetaparr,  we  Trangrefsion  unto  men,  as  if  Remilsion  of  Sinnes  otherwife  were  impofsible ,  nei- 
 notifutleave  tner  anY  *"ucn  opinion  had  of  the  thing  it  felf ,  as  though  it  were  either  unlaw- 
 ii  at  liberty,    full  or  unprofitable  ,  faving  onely  for  thefe  inconveniences,  which  the  World  hath 
 jewel  defcn.   j^y  experience  obferved  in  it  heretofore.     And  in  regard  thereof ,  the  Church  of 
 England  hitherto  hath  thought  it  the  fafer  way  to  referre  men's  hidden  Crimes  unto 
 God  and  themfelves  onely  -,  Howbeit ,  not  without  fpecial  caution  for  the  Ad- 
 monition] of  fuch   as  come  to  the  Holy  Sacrament ,    and.  for  the  comfort  of 
 fuch  as  are  ready  to  depart  the  World.     Firft,  becaufe  there  are  but  few  that  confider 
 how  much  that  part  of  Divine  Service ,  which  confifts  in  partaking  the  Holy  Eu- 
 charift,  doth  import  their  Souls-,  what  they  lofe  by  neglect  thereof,  and  what 
 by  devout  Pradtife  they  might  attain  unto :  therefore,  left  carelefnefle  of  general 
 Confefsion  fliould ,  as  commonly  it  doth ,  extinguish  all  remorfe  of  mens  particu- 
 lar enormous  Crimes  ,     our  Cuftome  (  whenfoever  men   prefent  themfelves  at 
 the  Lords  Table  )  is,  folemnly  to  give  themfelves  feaifull  Admonition  7  what  woes 
 
 are 
 
EcclefiaUical  Tolity.  2 .  ^ 
 
 are  perpendicularly  hanging  over  the  heads  of  fuch  as  dare  adventure   to   put     ' 
 forth   their  unworthy  hands  to  thofe  admirable  Myfteries  of  Life,  which  have 
 by  rare   Examples ,   been  proved  Conduits  of  irremediable  Death  to  impenitent 
 Receivers;    whom   therefore,    as  we   repel  being  known,  fo  being  not  known  we 
 cannot  but   terrific     Yet,  with  us,  the  Minifters  of  God's   moft  Holy    Word 
 and.  Sacraments,  being  all  put  in  truft  with  the  cuftody  and  difpenlation  of  thofe 
 Myfteries  ,  wherein  our  Communion  is ,  and  hath  been  ever ,  accounted  thehbheft 
 Grace  that  men  on  earth  are  admitted  unto;  have  therefore  ail  equally  the  fame  power 
 to  with-hold  that  facred  Myftical  Food  from  notorious  Evil-Livers    from  fuch 
 as  have  any  way  wronged   their  Neighbours,  and  from  Parties,  between  whom 
 there  doth  open  hatred  and  malice  appear,  till  the  fir  ft  fort  have  reformed  their 
 wicked  Lives,  the  fecond  recompenfed  them   unto  whom   they  were  injurious 
 and  the  laft   condefcended  unto  fome  courfe  of  Chriftian  Reconciliation     where- 
 upon their   mutual  accord  may  enfue.     In  which  cafes  for  the  fhft  branch  of 
 wicked  Life  5    and  the  laft ,  which  is  open  Enmity  5  there  can  arife  no  ^rear.  dif- 
 ficultie  about  the  exercife  of  his   Power:   In  the  fecond,  concerning  Wrongs 
 there  may  ,  if   men  (hall  prefume  to  define  or  meafure  Injuries  ,  according  &to 
 their  own   Conceits ,  depraved  oftentimes  ,  as  well  by  Errour     as  Partiahtie 
 and  that  no  lefle  to  the  Minifter  himfelf ,  then  in  another  of  the  People  under 
 him. 
 
 The  knowledge   therefore  which  he  taketh  of  Wrongs  muft  rife,  as  it  doth 
 in  the  other  two,  not  from  his  own  Opinion,  or 
 
 Confcience  ,    but  from   the  evidence   of  the   Fa&         Nos  a    communione   quenquam  prohibere  non 
 which   is    committed ;    Yea ,  from  fuch  evidence    Pc,rumus  •   quamvii  hsc   prohibicio  nondum  fie 
 
 •  i         jlj-t^         i  Tvr  t-         mortalis  ,  fed    medicinalis ,   n:fi  auc  fponre  coafef- 
 
 as   neither  doth  admit  Denyal  nor  Deience.     For   Aim ,  au:  aiiquo  five  fecu'ar i ,  five  Eceidkftico  jn- 
 if  the  Offender ,  having  either  colour  of  Law  to   dicio  iCc^r.am  atque  conviftum.  Quis  enim  fibi 
 uphold,    or  any   other  pretence,  to    excufe  his   SS?Sj3S!         " '  "'  cui^amVc  fu  fe  ac: 
 own  uncharitable  and  wrongful  Dealings,  fhall  wil- 
 fully ftand  in  defence  thereof ,  it  ferveth  as  barr  to  the  power  of  the  Minifter  in  this 
 kinde.   Becaufe  (as  it  is  obferved  by  men  of  very  good  Judgment  in  thefe  Affairs) 
 although  in  this   fort  our  feparating  of  them  be  not  to  ftrike  them  with  the 
 mortal  wound   of  Excommunication ,   but  to   ftay  them  rather  from   running 
 defperately  head-long  into  their  own  harm ;  yet  it  is  not  in  us ,  to  fever  from 
 the   Holy  Communion,  but  fuch  as  are  either  found  culpable  by  their  own  Con- 
 feflion,  or  have  been  convicted  infomePublick,  Secular  or  Ecclefiaftical  Court. 
 For ,  who  is  he ,  that  dares  take  upon  him  to  be 
 any   man's    both  Accufer   and  Judge  ?  Evil  Per-      Nc«  en'iT»  tem«*,  &  quodammodo-libet ,  fed  prop* 
 
 fnnc    ire    nnf    nrtilv      -Hid    f-Kweliftl    to  he  rhrnfr    ter  jl,dlclLlin^  ab  EccMi*  common  ior.e  feparandi  fuib 
 
 ions   are  not  raimy,  ana  (.asweiut;  toDetnruit   Jnalii  uc  fi  propter  judicium  auferri  non  poffint 
 
 from     Communion    With    the    Church  :    infomuch    tolerentur   potius ,    veluc  paleje  .um  critical,   Malci 
 
 that  if  we  cannot  proceed  againft  them  by  any  or-    corrigumur ,  ot  jpetrbi  §  maM  tokWw,  uc  Jo- 
 
 ,,  r        c   t    J  L  .ULdas»    mulri  nefemntur ,  donee   veniat   Dominus,8e 
 
 derly  courfe  of  Judgement ,  they  rather  are  to  be   iiidminabit  abfeondita  tenebrarum:  Rhtnan.  adm©, 
 
 fuffered  for  the  time  then  molefted.     Many  there  n'tdedogmat.  Tertui. 
 
 are  reclaimed ,  as  Peter  5  Many,  as  f/W<#  known 
 
 well  enough ,  and   yet  tolerated  5  Many  which  muft  remain  un-defcryed  till  the 
 
 day  of  appearance ,  by  whom  the  fecret  corners  of  Darkneffe  fhall  be  brought  into 
 
 open  Light. 
 
 Leaving  therefore  unto  his  Judgement ,  them ,  whom  we  cannot  ftay  from  cart- 
 ing their  own  Souls  into  fo  great  hazard ,  we  have  in  the  other  part  of  Peniten- 
 tial Jurifdiction ,  in  our  Power  and  Authoritie  to  releafe  Sinne ,  joy  on  all  fides, 
 without  trouble  or  moleftation  unto  any.  And,  if  to  give,  be  a  thing  more 
 bleffed  than  to  receive ,  are  we  not  infinitely  happyer  in  being  author&ed  to 
 beftow  the  Treafure  of  God ,  than  when  Neceffitie  doth  conftram  to  with-draw 
 the  fame? 
 
 They  which,  during  Life  and  Health,  are  never  deftitute  of  waves  to  delude 
 Repentance,  do  notwithftanding  oftentimes,  when  their  laft  hour  draweth  on, 
 both  feel  that  fting ,  which  before  lay  dead  in  them ,  and  alfo  third  after  fuch 
 helps  as  have  been  alwayes,  till  then,  unfavoury;  Saint  Ambrofe  his  words  touch- 
 
 ing 
 
2,ig  The  Sixth  'Boo^of 
 
 Lib.  5.  ,ie       ing  late  Repentance   are  fomewhat  hard,  if  a  man  be  penitent ,  and  receive  Abfo- 
 p°en'  lift  ion  {which  cannot  in  that  cafe  he  denyed  him)  even  at  the  very  point  of  death,  andfo 
 
 depart ,  /  dare  not  affirm  he  goeth  out  of  the  world  well-.,  I  will  counfel  no  man  to 
 trull  to  this ,  because  I  am  loath  to  deceive  any  man,  feeing  I  know  not  what  to  think 
 of  it.  Shall  I  $udge  fuch  a  one  a  C aft- away  f   Neither  will  I  avouch  him  fafe  :   All  I  am 
 able  to  fay ,  is ,  Let  his  Eft  ate  be  left  to  the  will  and  pleafure  of  Almighty  God  :  Wilt 
 thou  be  therefore  delivered  of  all  doubt  ?      Repent  while  yet  thou  art  healthy  and 
 (Iron"  :  if  thou  defcrr  it  till  time  give  no  longer  pofibility  of  (inning  ,  thou  can  ft  not  be 
 thought  to  have  left  Sinne ,  but  rather  Sinne  to  have  for  fa  ken  thee.      Such  admonitions 
 may5  in  their  time  and  place  be  neceflary,  but  in  no  wile  prejudicial  to  the  generality 
 of  God's  own  high  and  heavenly  promife,  whenf sever  a  Sinner  doth  repent  from  the 
 bottom  of  his  heart ,  I  will  put  out  all  his  iniquity.     And  of  this  ,  although  it  have 
 pleafed  God  not  to  leave  to  the  world  any  multitude  of  Examples,  left  the  carelefle 
 ihould  too  farr  prefume ,  yet  one  he  hath  given ,  and  that  moft  memorable,  to  with- 
 hold from  defpair  in  the  mercies  of  God ,  at  what  inftant  fo  ever  man's  unfeigned  con- 
 verfion  be  wrought.     Yea,  becaufe  to  countervail  the  fault  of  delay,  there  are  in  the 
 lateft  Repentance  oftentimes  the  fureft  tokens  of  fincere  dealing  •  Therefore  upon  fpe- 
 cial  Confefiion  made  to  the  Minifterof  God,  he  prefently  abfolvethin  this  cafe  the 
 fick  Party  from  all  Sinnes  by  that  Authority  which  JefusChrift  hath  committed  unto 
 him,  knowing"  that  God  refpe&eth  not  fo  much  what  time  is  fpent ,  as  what  truth  is 
 fliewed  in  Repentance. 
 
 In  fumme ,  when  the  Offence  doth  ftand  onely  between  God  and  Man's  Confer- 
 ence, the  Counfel  is  good,   which  Saint  Chryfoftom 
 oi^.ffl^^.'SS.SI^F^E    giveth,  Iwi(htbeenottobewr*ythyfel{publickly,norto 
 tx  .ticfiui,  Rcvela  Domino  viam  tuam.    Ante  Deum    accufe  thy  f elf  before  others,     I  wipthee  to  obey  the  Pro- 
 
 confitere  peccata  uu;  Peccata  ma  dicitc >ut :«  deleat;       ;  y  f     h  ry    thj  Way  unto  the  Lord,  COnfeffc 
 
 tidie  inanima:  Non  dico  uc  confitearis  confers  qui  thy  fins  before  him;  Tell  thy  Jms  t$  him  that  he  may  blot 
 cxprobret ;  Deo  d  icito  qui  ea  curat ;  N  on  ueceiTe  eft  ti}em  mt^  if  thou  be  abafhedto  tell  unto  any  other,  wherein 
 S^idS?.  '  Rogo*  £lf"m  mhfflu  Deo'immortaTi  thou  haft  offended ,  rehear fe  them  every  day  between  thee 
 
 confiteamini,  &  cnumeratisvetVisdcliftis  veniam  pc-    andthjSoul.    I  wifhthee  not  to  COnfcffe  them  to  thy  fellow- 
 
 tatis.  Non  te  in  Tl«»trUmconJv«Umd^  fervant ,  who  may  upbraid  thee  with  them;  Tellthem 
 
 homimbus  peccata  tua  conor  detegere.      Repcte  co-    J  J  1     r  ,  ' 
 
 ram  Deo  conicicntiam  tuam,  te  explica,  cftende  medi-    to  Cod  ,   who  Will  Cure  them  ;   There  IS  no  need  for  thee  in 
 
 co  przftantifiimo  vulnera  tua ,  &  pwe  ab  eomedica-    tye  pre  fence  of  rVkneffes  to  acknowledge  them ;  Let  God 
 
 mentum.cfcrtM.  hom.51.adHebr.8t  in  Pfal.59.H0m.        .    '     i       ,    J       ,      >J    r  r  .  &        ,  ,' ,      , 
 
 de  pcen.  &  confefl.  &  hom.s.  de  incam.  Dei  natura,  ho-  alone  fee  thee  at  thy  Confejston ;  I  pray  and  befeechyou, 
 mil .  itemquc  dc  Lazaro.  that  you  would  more  often  than  you  do,  confeffe  to  God  eter- 
 
 rial ,  and  reckoning  up  your  Trefpaffes,  defire  his  Pardon. 
 I  carry  you  not  into  dTheatre  or  open  Court  of  many  your  Fellow-fervants,  ifeek  not  to  detett 
 your  crimes  before  men;  Difclofe your  Confcience  before  God,unf old  yourf elves  to  him  Jay  forth 
 your  wounds  before  him  the  befl  Phyfician  that  is,  and defire  of him  falve for  them.  If  hereup- 
 on it  follow,  as  it  did  with  David,  I  thought,  Iwillconfeffeagainfimyfelfmywicked- 
 neffe  unto  thee  O  Lord,  andthou  forgave f:  me  the  plague  of  my  Sinne ,  we  have  our  de- 
 fire, and  there  remaineth  only  thankfulneffe,  accompanied  with  perpetuity  of  care  to 
 avoid  that,  which  being  not  avoided,  we  know  we  cannot  remedy  without  new  per- 
 plexity and  grief.  Contrariwife ,  if  peace  with  God  do  not  follow  the  pains  we  have 
 taken  in  feeking  after  it,  if  we  continue  difquieted,  and  not  delivered  from  an- 
 guifli ,  miftrufting  whether  that  we  do  be  fufficient ;  it  argueth  that  our  Soar  doth 
 exceed  the  power  of  our  own  skill ,  and  that  the  wifedom  of  the  Paftor  muft 
 binde  up  thofe  parts,  which  being  bruifedj  are  not  able  to  be  recured  of them- 
 felves. 
 
 'Of. 
 
EcclefiaUical  Tolity.  ^q 
 
 Of  Satisfaction,  , 
 
 'Here  refteth  now  Satisfaction  only  to  be  considered  ;    A  point  which  the 
 Fathers  do  often  touch,   albeit  they  never  afpire  to  fuch  Myfteries  as 
 the  Papacy  hath  found  enwrapped  within  the  folds,  and  plaits  thereof.     And  it  is 
 happy  for  the  Church  of  God  that  we  have  the  Writings  of  the  Fathers 
 to  fhevv  what  their  meaning   was.      The  name  of  Satisfaction ,  as  the  An- 
 tient  Fathers  meant  it,  containeth  whatfoever  a  Penitent  fhould  do  in  the  hum- 
 bling  himfelf  unto  God ,  and  teftifying  by  deeds  of  Contrition  ,   the  fame 
 which   Confeflion    in   words    pretendeth  ;    He   which  by  Repentance  for  Sins 
 (faith  Tertullian ,  fpeaking  of  fickle-minded-men)  had  a  purpofe  to  fat  is  fie  the  Tertu,-d<:f<x- 
 Lord,  mill  nowfby  repenting  his  Repent  ancejnake  Satan  fatisfaction^andbefo  much  mire  " 
 hateful  to  God,  as  he  is  unto  Gods  enemy  more  acceptable.     Is  it  not  plain ,  that  Sa- 
 tisfaction doth  here  include  the  whole  work  of  Penitency,  and  that  God  is  fatif- 
 fied,  when  men  are  reftored  through  Sin  into  favour  by  Repentance:'    How 
 can  ft   thou    (faith  Chryfoftom)  move  God  to  pity  thee,  when  thou  wilt  not  f cent  ^{JoinY 
 as   much  as  to  know  that  thou  haft  offended  ?    By  appeafing ,  pacifying ,  and  S'^St\fy. 
 moving  God  to  pity,   Saint  CMoftom  meaneth  the  very  fame  with  the  Latin  ;^,ja^"-' 
 Fathers,  when   they  fpeak  of  misfying  God.     We  feel  ( faith  Cyprian )  the  cjtr.2.^9.  & 
 bitter  (mart  of  his  rod  andfcourge ,  becaufe  there  is  in  us  neither  care  to  pleafe  him  with  ,Ep'  2^'rSeT' 
 cur  good  deeds ,  nor  to  (alisfie  him  for  our  evil.     Again ,  Let  the  eyes  which  have  look-  '*' 
 ed  on  Idols ,  (pttnge  out  their  unlawful  acts  with  thofe  forrowful tears ,  which  have 
 power  tofatisjje  God.     The  Mafter  of  Sentences  alledgeth  out  of  Saint  Auguftine^ 
 that  which  is  plain  enough  to  this  purpofe  :  Three  things  there  are  in  perfect 
 Penitency  ,  Compunction ,  Confeftion ,  and  Satisfaction  5  that  as    we  three  wayes 
 offend  God,  namely  in  Heart,  Word ,  and  Deed ;  fo  by  three  Duties  we  may  fa- 
 tisfie  God. 
 
 Satisfaction,  as  apart,  comprehendeth  only  that  which  the  Papifts  meant  by 
 worthy  of Repentance -7  and  if  we  fpeak  of  the  whole  work  of  Repentance  it  felf  we 
 may ,  in  the  phrafe  of  Antiquity ,  term  it  very  well  Satisfaction. 
 
 Satisfaction  is  a  work  which  Juftice  requireth  to  be  done  for  contentment  of 
 Perfons  injured  :  Neither  is  it  in  the  eye- of  Juftice  a  fufficient  fat isfaction ,  un- 
 lefs  it  fully  equal  the  Injury  for  which  we  fatisfie.  Seeing  then  that  fin  againlt 
 God  Eternal  and  Infinite,  mull:  needs  be  an  infinite  wrong  :  Juftice,  in  regard 
 thereof,  doth  neceffarily  exact  an  infinite  recompence ,  or  elfe  inflict  upon  the 
 Offender  infinite  punifhment.  Now,  becaufe  God  was  thus  to  be  fatisfied,  and 
 man  not  able  to  make  fatisfaction ,  in  fuch  fort  his  unfpeakable  love  and  inclination 
 to  fave  mankinde  from  eternal  death  ordained  in  our  behalf  a  Mediatour  to  do 
 that  which  had  been  for  any  other  impoflible  :  Wherefore  all  fin  is  remit- 
 ted in  the  only  faith  of  Chrift's  pafllon ,  and  no  man  without  belief  thereof 
 juftified^  Bonavent.  in  Sentent.  4.  dift.  15.  9. 9.  Faith  alone  maketh  Chrift's  fa- 
 tisfaction ours,  howbeit  that  Faith  alone  whichaf ter  finne  maketh  us  by  Conversi- 
 on his. 
 
 For  in  as  much  as  God  will  have  the  benefit  of  Chrift's  fatisfaction ,  both 
 thankfully  acknowledged,  and  duly  efteenied,  of  all  fuch  as  enjoy  the  {lime,  he 
 therefore  imparteth  fo  high  a  treafure  unto  no  man ,  whofe  Faith  hath  not  made 
 him  willing,  by  Repentance,  to  do  even  that  which  of  it  felf,  how  unavailable 
 foever,  yet  being  required,  and  accepted  with  God,  we  are,  in  Chrift,  there- 
 by made  capable,  andfitVeflelsto  receive  the  fruits  of  his  Satisfaction  :  Yea,  we 
 fo  farr  pleafe  and  content  God  ,  that  becaufe  when  we  have  offended  ,  he 
 looketh  but  for  Repentance  at  our  hands  5  our  Repentance ,  and  the  works 
 thereof,  are  therefore  termed  Satisfactory ,  not  for  that  fo  much  is  thereby 
 done  as  the  Juftice  of  God  can  exact,  but  becaufe  fuch  actions  of *rief and  hu- 
 mility in  man  after  finne,  are  Hikes  divinx  miferkordix.  ("as  Tertullian  fpeaketh 
 of  them  )  they  draw  that  pity  of  God's  towards  us,  wherein  he  is  for  Chrift's 
 
 D  d  d  fake 
 
2jQ  The  Sixth  "Bool^of 
 
 fake  contented,  upon  our  fubmiflion,  to  pardon  our  rebellion  againft  him  5  and 
 when  that  little  which  his  Law  appointeth  is  faithfully  executed ,  it  pleafeth  him  in 
 tender  compaflion  and  mercy  to  require  no  more. 
 
 Repentance  is  a  name  which  noteth  the  habit  and  operation  of  a  certain  grace, 
 or  vertue  in  us:  Satisfaction,  the   efteft  which  it  hath,  either  with  God  or 
 man.     And  it  is  not  in  this  refpeft  faid  amifs ,   that  Satisfaction  importeth  Ac- 
 ceptation ,  Reconciliation,  and  Amity  •,  becaufe  that,  through  Satisfaction  on  the 
 one  part  made,  and  allowed  op  the  other,  they  which  before  did  reject  are  now 
 content  to  receive ,  they  to  be  won  again  which  were  loft,  and  they  to  love  unto 
 whom  juft  caufe  of  hatred  was  given.     We  fatisfie  therefore  in  doing  that  which 
 is  fufficient  to  this  effect-,  and  they  towards  whom  we  do  it  are  fatisfied,  if  they 
 accept  it  as  fufficient,  and  require  no  more  .•  Otherwife  we  fatisfie  not ,  although 
 we  do  fatisfie :  For  fo  between  man  and  man  it  oftentimes  falleth  out ,  but 
 between  man  and  God ,  never ;  It  is  therefore  true ,  that  our  Lord  Jefus  Chrift. 
 by' one    mod    precious    and  propitiatory   Sacrifice,    which  was  his  Body,  a 
 Gift  of  infinite  worth ,  offered  for  the  Sins  of  the  whole  World ,  hath  there- 
 by once  reconciled  us  to  God ,  purchafed  his  general  free  pardon  ,  and  turn- 
 ed  Divine  indignation  from  mankinde.     But    we  are  not   for  that  caufe  to 
 think ,  any  office  of  Penitence  ,  either  needlefs  or  fruitlefs ,  on  our  own  be- 
 half.    For  then  would  not  God  require  any  fuch  Duties  at  our  hands  $  Chrift 
 doth  remain  everlaftingly  a  gracious  Interdififour ,   even  for  every  particular 
 Penitent.     Let  this  allure  us,  that  God,  how  highly  foever  difpleafed  and 
 incenfed  with  our  Sins ,  is  notwithftanding,  for  his  fake  ,  by  our  Tears ,  paci- 
 fied ,  taking  that  for  Satisfaction,  which  is  due  by  us  ,  becaufe  Chrift  hath 
 by  his  Satisfaction  made  it  acceptable.     For ,  as  he  is  the  High  Prieft  of  our  Salva- 
 Apoc.  1.6.    tion,  fo  he  hath  made  us  Priefts  likewife  under  him,  to  the  end  we  might  offer  unto 
 God  praife  and  thankfulnefs  while  we  continue  in  the  way  of  life  5  and  when  we  fin, 
 the  fatisfa&ory  or  propitiatory  facrifice  of  a  broken  and  a  contrite  Heart.     There 
 is  not  any  thing  that  we  do  that  could  pacifie  God,  and  clear  us  in  his  fight 
 from  fin ,   if  the  goodnefs  and  mercy  of  our  Lord  Jefus  Chrift  were  not, 
 2008.  ° '    whereas  now  beholding  the  poor  offer  of  our  religions  endeavours ,  meekly  to  fub- 
 mit  our  felves  as  often  as  we  have  offended ,  he  regardeth  with  infinite  mer- 
 cy thofe  fervices  which  are  as  nothing ,  and  with  words  of  comfort  reviveth  our 
 afflicted  mindes,  faying,  It  is  J,  even  I  that  taketh  away  thine  Iniquities  for  mine 
 own  fake.    Thus  doth  Repentance  fatisfie  God,  changing  his  wrath  and  indignation 
 unto  mercy. 
 
 Anger  and  mercy  are  in  us,  Paflions^  but  in  him,  not  fo. 
 God  (  faith  Saint  Bafil )  is  no  rvayes  pafsionate ,  but  becaufe  the  punijhments  which 
 Bafil.  hom.      fa  judgment  doth  inflict  j  are  like  effects  of  indignation  fcvere  and  grievous  to  fuch  as 
 37.  lujfer  ttt(m  j  therefore  we  term  the  revenge  which  he  takethupon  Sinners  anger ,  and 
 
 ndvlQ-fizo'  the  withdrawing  of  his  plagues ,  mercy.  His  wrath  {faith  St.  Auguftin)  is  not  as 
 *tf0*w""?"'"  ours ,  the  trouble  of  a  mmde  dtfturbed  and  difquietedwith  things  amifs ,  but  a  calm, 
 Cum  Deus      nnpafionate ,  andju(l  afsignation  of  dreadful  punifhment  to  be  their  portion  which  have 
 
 lrifciturnon  difobeyed^  his  mercy  a  free  determination  of  all  felicity  and  happinefs  unto  men ,  ex- 
 uirS  p'crmrba-  cept  their  fins  remain  as  a  bar  between  it  and  them.  So  that  when  God  doth  ceafe 
 tio  quaii»  eft  to  be  angry  with  finful  men ,  when  he  receiveth  them  into  favour ,  when 
 wmiT'homiV  ne  pardoneth  their  offences,  and  remembreth  their  iniquities  no  more,  (for 
 K«-,fed  ex  hu.  all  thefe  fignifie  but  one  thing )  it  muft  needs  follow,  that  all  punifhments  be- 
 manii  motibus  fore  fae  in  revenge  of  finne ,  whether  they  be  Temporal  or  Eternal,  are  rc- 
 
 rranllato  vo-         .        ,  3  3  J  r  ■" 
 
 cabulo,  vin.     HUtted. 
 
 difta  ejus ,  For  how  mould  God's  indignation  import  only  man's  punifhment ,  and  yet 
 jufta  "ft1!  ine  *"ome  punifhment  remain  unto  them  towards  whom  there  is  now  in  God  no 
 nomenarc-  indignation  remaining  ?  God  (faith  Tertullian)  takes  Penitcncy  at  mens  hands 5 
 pit.  AugHftin.  and  men  at  fa  ^  in  iieu  '^hereof,  receive  impunity  •,  which  notwithftanding  doth  not 
 cap.  Y;.      '  prejudice  the  chaftifements  which  God,  after  pardon,  hath  laid  uponfome  Qf- 
 
 Poenitentize 
 
 compenfatione   redimendam    proponit   impunltatem    Dcus  ,   Tertullian.    de    Poenitentia- 
 
 fenders 
 
EcclefiaUical  Tolity.  T2 
 
 fenders  ,  as  on  ,  the  people  of  ifracl >  on  b  Mofes ,  on c  Miriam,  on  a  David,  ei-  *Numb.~I4. 
 ther  for   their  own  e  more    found  amendment,  or  for  'example  unto  others  in  \'i 
 this  prefent  world  ("for  in  the  World  to  come ,  punifhments  have  unto  thefe  intents  ,^mb"  I0" 
 no  ufe ,  the  dead  being  not  in  cafe  to  be  better  by  correction  ,  nor  to  takewarning  c  Num.12 14. 
 by  executions  of  God's  Juftice  there  feen )  but  afluiedly  to  whomfoever  he  remit-  f 2  Sam' K" 
 teth  finne,  their- very  pardon  isin  it  felf  a  full ,  abfolute,and  perfect  difcharge  for  ec'uiDeusve- 
 revengeful  punifhment,   which  God  doth  now  here  threaten,  but  withpurpofeof  r\propitius 
 revocation  if  men  repent,  no  where  inflict  but  on  them  whom  impenitency  ma-  con£°S 
 
 keth  Obdurate.  cara  neno- 
 
 tnnim  feculum,fed  etiam  caftigar,  nefemper  pcccare  deleter.  Aug.  inPfal.  98.    /Pkdunrur  quiJam  qiwcereri  corrl- 
 gantur;  exempla  funt  omnium,   cormciira  paucorum.  Cypr.  de  lapfis.  Ezech.  53    14.  Rom.  2.  5.     Efay  1.  18. 
 
 Of  the  one  therefore  it  is  faid ,  Though  I  tell  the  wicked,  Thou /halt  dye  the  death, 
 yet  if  he  turneth  from  his  finne ,  and  do  that  which  is  lawful  and 'right ,  he  jliall  furely 
 live  and  not  dye.     Of  the  other,  Thou  according  to  thine  hardnefs ,  and  heart  that 
 will  not  repent ,  treafureft  up  to  thy  felf  wrath  againflthe  day  of  wrath ,  andevident  ap- 
 pearance of  the  judgement  of  God.     If  God  be  fatisfled  and  do  pardon  finne ,  our  ju- 
 stification reftored  is  as  perfect  as  it  was  at  the  firff.  beftowed  :  For  fo  the  Prophet 
 ifaiah  witneffeth,  Though  your  fmnes  were  as  crimfon,  they  /hall  he  made  as  white 
 as  [now ;  though  they  were  asfcarlet,  theyfhallbc  as  white  as  wool.     And  can  we  doubt 
 concerning  the  punifhment  of  Revenge ,  which  was  due  to  finne ,  but  that  if  God 
 be  fatisfled  and  have  forgotten  his  wrath,  it  mufl  be,  even  as  Saint  dugufiine  gSicexicDe- 
 reafoneth  ,  8  What  God  hath  covered,  he  will  notobferve,  andwhat  be  obferveih  not,  Jioluitadver 
 he  will  not  punijh.     The  truth  of  which  Doctrine  is  not  to  be  fhifted  off  by  reftrain-  "ere"  iVnoitlic 
 ing  it  unto  eternal  punifhment  alone  :  For  then  would  not  David  have  faid,  They  adv«r.erc,no. 
 are  bleffed to  whom  God  imputeth  not  finne-,  Bleffedneffe  having  no  part  or  fellowfhip 
 
 vertere. 
 
 at  all  with  malediction  :  Whereas  to  be  fubject  to  Revenge  for  Sinne,  although  A"£-  ^P"*. 
 the  punifliment  be  but  temporal,  is  to  be  under  the  curfe  of  the  Law-,  wherefore  as  ™ber&rcm- 
 one  and  the  fame  Fire  confumeth  Stubble  and  refineth  Gold,  fo  if  it  pleafe  Minndum34' 
 God  to  lay  punifhment  on  them  whofe  finnes  he  hath  forgiven;  yet  is  not  this  non  tft'  a 
 done  for  any  deftructive  end  of  wafting  and  eating  them  out,  as  in  plagues  inflicted  JSiSnonfbl 
 upon  the  Impenitent ,  neither  is  the  punifliment  of  the  one  as  of  the  other  proporti-  if[e  event.u-. 
 oned  bythegreatnefsoffinnepaft,  but  according  to  that  future  purpofe,  where-  "J^rSc. 
 unto  the  goodnefs  of  God  referreth  it ,  and  wherein  there  is  nothing  meant  to  the  fecpeccamm, 
 Sufferer,  but  furtherance  of  all  happinefs,  now  in  grace,  and  hereafter  in  glory;  cu1'.USftiam 
 Saint  Auguftin,  to  flop  the  mouths  of  Pelagians ,  ztgxim^ThatifGodhadimpofed^Z^). 
 death  upon  Adam,  and  Adam'*-  pofterity,  as  a  punifhment  of  finne,  death  fhould  have  cea-  mr :  &  Poft 
 fed  when  God  procured  Sinners  their  pardon-,     Anfwereth,  firit-,  It  is  no  marvel,  either  Jce™  Sra  ™  e- 
 that  bodily  death  fhould  not  have  hapned  to  the  fir jl  man,  nnleffe  he  had firft  finned ,  am  fidelibus  e- 
 (  death  as  punifhment  following  his  finne  )  or  that  after  finne  is  forgiven ,  death  notwith-  rvenirc' ut  C>1]* 
 {landing  befalleth  the  Faithful;  totheendthattheftrengthofrighteoufnefs  might  be  ex-  ccnd^exerce- 
 ercifed,  by  overcoming  the  fear  thereof.     So  that  juftly  God  did  inflict  bodily  death  remr  fort'fu- 
 on  man  for  committing  Sinne,  and  yet  after  Sinne  forgiven ,  took  it  not  away,  j°  ^momm 
 that  his  Righteoufnefs  might  ftill  have  whereby  to  beexercifed.    Hefortifieth  corporis  pro- 
 this  with  David's  example,  whofe  finne  he  forgave,  and  yet  afflicted  him  for  ex-  pte^bo^c' 
 ercife  and  tryal  of  his  humility.     Briefly ,  a  general  axiome  he  hath  for  all  fach  cha-  hommi  inflkj 
 ftifements ,  Before  forghenefs ,  they  are  the  punifhment  of  Sinners  ;  and  after  forgive- ic  •  fe  Poft 
 nefs ,  they  are  exercifes  andtryals  of  Righteous  men.    Which  kinde  of  proceeding  is  remiffionem 
 fo  agreeable  with  God's  nature  and  man's  comfort ,  that  it  feemeth  even  injurious  to  propter  ex- 
 both,  if  we  fhould  admit  thofe  furmifed  refervations  of  temporal  wrath,  in  God  5[t^,a^1iu" 
 appeafed  towards  reconciled  Sinners.     As  a  Father  he  delights  in  his  Childrens  a.iemit. 
 converfion,  neither  doth  he  threaten  the  Penitent  with  wrath,  or  them  with  pu-  AnteKmiffi* 
 nifhment  which  already  mourn;  but  by  promife  affureth  fuch  of  indulgence  "upp'i'ia 'v^: 
 and  mercy  ,  yea,  even  of  plenary  Pardon,  which  taketh   away  all,  both  «torum>  Pcf? 
 Faults  and   Penalties  :   There  being  no  reafon,  why  we  fhould  think  him  SSSSJ. 
 the  lefle  juft ,  becaufe  he  fheweth  him  thus  mercifull ,  when  they,  which  mina  exerci- 
 before  were   obftinate  ,  labour  to  appeafe  his  wrath  with  the  penfive  me-  "a°°^uc 
 ditation  of  Contrition  ,  the  meek   humility  which  Confeflion   expreffeth  , '", PrEp5i.$». 
 
 Ddd  %  and 
 
25  z  The  Sixth  ^ool^  of 
 
 and  the  deeds  wherewith  Repentance  declareth  it  felf  to  be  an  amendment  as 
 well  of  the  rotten  fiuit,  as  the  dryed  leaves,  and  withered  root  of  the  tree.  For 
 with  thefe  duties  by  us  performed,  and  prefented  unto  God  in  Heaven  by  jefus 
 Chrift,  whofe  blood  is  a  continual  facrifice  of  propitiation  for  us,  we  content, 
 pleafe,  and  fatisfie  God.  Repentance  therefore,  even  the  folevertue  of  Repen- 
 tance ,  without  either  purpofe  of  fhrift  or  defireof  abfolution  from  the  Prieft  •  Re- 
 pentance the  fecret  Converfion  of  the  heart,  in  that  it  confifleth  of  thefe  three,  and 
 doth  by  thefe  three  pacifie  God ;  may  be  without  hyperbolical  terms  moft  truly 
 magnified,  as  a  recovery  of  the  Soul  of  man  from  deadly  ficknefs ,  a  restitution  of 
 glorious  light  to  his  darknedminde,  a  comfortable  reconciliation  with  God,  afpi- 
 ritual  nativity ,  a  rifing  from  the  dead ,  a  day-fpring  from  out  the  depth  of  obfcurity, 
 a  redemption  from  more  than  the  Egyptian  thraldom ,  a  grinding  of  the  old  A- 
 dam  even  into  dull  and  powder,  a  deliverance  out  of  the  prifons  hell ,  afullre- 
 ftaurationof  the  Seat  of  Grace,  and  Throne  of  Glory,  a  triumph  over  Sin,and  a  faving 
 Victory. 
 
 Amongft  the  works  of  Satisfaction ,  the  moft  refpe&ed  have  been  alwayes 
 thefe  three,  Prayers ,  Falls,  and  Alms-deeds  -,  by  Prayers ,  we  lift  up  our  Souls 
 to  him  from  whom  finne  and  iniquity  hath  withdrawn  them  -7  by  Failing ,  we  re- 
 duce the  body  from  thraldom  under  vain  delights ,  arid  make  it  ferviceable  for 
 parts  of  vertuous  converfation  •,  by  Alms,  we  dedicate  to  Charity  thofe  worldly 
 Goods    and  Poffeffions,  which  unrig hteoufnefs  doth  neither  get,  nor  beflow 
 well :  The  firfl,  a  token  of  piety  intended  towards  God  %  the  fecond,  a  pledge  of 
 moderation  and  fobriety  in  the  carriage  of  our  own  Perfons  5  thelaft,  atefti- 
 mony  of  our  meaning  to  do  good  to  all  men.     In  which  three ,  the  Apoille ,  by 
 way  of  abridgement,  comprehendeth  whatfoever  may  appertain  to  fanctimo- 
 ny,  holynefle,  and  good  life  :  as  contrariwife ,  the  very  mafle  of  general  coi* 
 ruption  throughout  the  world,  what  is  it  but  only  forgetfulneffe  of  God ,  car- 
 nal pleafure,  immoderate  defire  after  worldly  things,  prophanefs ,  licentiouf- 
 nefle,  covetoufneffe?  All  offices  to  Repentance  have  thefe  two  Properties ;  there 
 is  in  performance  of  them  painfulneffe ,  and  in  their  nature  a  contrarietie  unto 
 2  Cor.  7.  1  r.  finne.     The  one  Confideration,  caufeth  them  both  in  holy  Scripture  and  elfe- 
 Ttlfi/tSfdw  where  to  be  termed  Judgement  or  Revenges,  taken  voluntarily  on  our  felves, 
 T^vllsv'   anc*  t0  ^e  furthermore  alfo  Prefervatives  from  future  -Evils,  in  as  much  as  we 
 auTiiv  yaTHy>-  commonly  ufe  to  keep  with  the  greater  care  that  which  with  pain  we  have 
 mm/m  v-iet,   recovered;  •   And  they  are  in  the  other  refpedt  contrary  to  finne  committed :  Con- 
 %KejU£-. '  trition,  contrary  to  the  pleafure;  Confeffion,totheerrour,  which  is  the  mother  of 
 Chryf.-hom.  Sinne:  and  to  the  deeds  ofSinne,  the  works  of  Satisfaction  contrary-,  therefore  they 
 Hcb"  Ep' ad"  are  tne  more  effectual  to  cure  the  evil  habit  thereof:  Hereunto  it  was  that  Saint 
 cyp'r.  de  lap-  Cyprian   referred  his  earnefl  and  vehement  Exhortation  ,  That  they  which  had 
 "•'  falle» ,  flmtld  he  inflant  in  Prayer,  rejecJ  bodily  Ornaments  when  once  they  had  gripped 
 
 themf elves  outofChrifFs  Attire ,  abhorr  all  Food after  Satan  s  morj els  taped ^  follow 
 works  ofRighteoufneffe^  which  wafh  away  Sinne-?  and  be  plentiful  in  Alms-deeds^  where- 
 with Souls  are  delivered  from  death.  Not ,  as  if  God  did-,  according  to  the  manner 
 of  corrupt  -fudges  >  take  fome  money  to  abate  fo  much  in  the  punifhment  of  Male fa- 
 Saiv.ad  Ecd.  Clors.  Thefe  duties  mu(t  be  offered  (faith  Salvianus)  not  in  confidence toredeem or 
 Cith.lib.i.  £Uy  ctit  sinne  ?  but  as  tokens  of meek  fubmifs 'ion  $  neither  are  they  with  God  accepted, 
 becaufe  of  their  value ,  but  for  the  affeclions  fake ,  which  doth  thereby  [hew  it  felf. 
 Wherefore ,,  concerning  Satisfaction  made  to  God  by  Chrift  onely,  and  of  the 
 manner  how  Repentance  generally,  particularly  alfo,  how  certain fpecial  works 
 of  Penitency,  both  are  by  the  Fathers,  in  their  ordinaryphrafe  of  fpeech,  called 
 Satisfactory ,  and  may  be  by  us  very  wellfo  acknowledged,  enough  hath  been 
 fpoken. 
 
 Our  offences  fometimes  are  of  fuch  nature  as  requireth  that  particular 
 men  befatisfied,  or  elfe  Repentance  to  be  utterly  void,  and  of  none'eflfecl.  For, 
 if  either  through  open  repine,  or  crooked  fraud  5  if  through  injurious,  or  uncon- 
 fcionable  dealing  a  man  have  wittingly  wronged  others  to  enrich  himfelf  3  the 
 firft  thing  evermore  in  this  Cafe  required  (  ability  ferving )  is  Reftitution,    For 
 
EccIeJiaBical  'Polity.  252 
 
 let  no  man  deceive  himfelf,  from  fuch  Offences  we  are  not  difcharged,  nei- 
 ther  can  be,  till  recompence  and  reftitution  to  man,  accompany  the  penitent 
 Confeflion  we  have  made  to  Almighty  God.     In  which  cafe,  the  Law  of  Mofes  Levied,  a. 
 was  direct  and  plain :  ifanyfinne  and  commit  a  Trefpaffe  againfl  the  L  ord,  and  deny  un- 
 to his  Neighbour  that  which  was  given  him  to  keep ,  or  that  which  was  put  unto  him  of 
 trtift;  or  doth  by  robbery,  or  by  violence  opprefs  his  Neighbour  5  or  hath  found  that  which 
 was  loft ,  and  denyeth  it ,  and  /wears  falfly  :  for  any  of  thefe  things  that  a  man  doth 
 wherein  he  fwneth ,  he  that  doth  thus  offend  and  trefpaffc ,  fhall  reftore  the  robbery 
 that  he  hath  taken ,  or  the  thinz,  he  hath  got  by  violence ,  or  that  which  was  delivered 
 him  to  keep ,  or  the  lo(l  thing  winch  he  found  •,  and  for  whatfoever  he  hath  fwom  falfly, 
 adding  perjury  to  injury,   he  fhall  both  re [lore  the  whole  fum ,  and fhall adde thereunto  a 
 fft  part  more,  and  deliver  it  unto  him ,  unto  whom  it  belongeth  ,  the  fame  day  where- 
 in he  offereth  for  his  Trefpaffe.     Now ,  becaufe  men  are  commonly  over-flack  to 
 perform  this  Duty ,  and  do  therefore  deferr  it  fometime ,  till  God  have  taken 
 the  Party  wronged  out  of  the  World  -7   the  Law  providing  that  Trefpaffers 
 might  not   under  fuch  pretence   gain  the  Reftitution  which  they   ought  to 
 make,  appointeth  the  Kindred  furviving   to  receive  what  the  Dead  mould,  if 
 they  had  continued.     But  (  faith  Mofes  )  //  the  Party  wronged  have  no  Kinfman  Numb*  *•  *• 
 to  whom  this  dammage  may  bereftored,  it  fluUthen  be  rendered  to  the  Lord  himfelf  for 
 the  Priefl's  ufe.     The  whole  order  of  proceeding  herein,  is  in  fundry  traditional 
 Writings  fet  down  by  their  great  Interpreters  and  Scribes  ,  which  taught  them 
 that  a  Trefpaffe  between  a  man  and  his  Neighbour ,  can  never  be  forgiven  till 
 the  Offender  have  by  Reftitution  made  recompence  for  wrongs  done ;  yea ,  they 
 hold  it  neceffary  that  he  appeafe  the  Party  grieved  by  fubmitting  himfelf  unto 
 him;  or,  if  that  will  not  feive ,  by  ufing  the  help  and  mediation  of  others  -,  In  this 
 cafe  ( fay  they  )  for  any  man  to  fhew  himfelf  unappeafable  and  cruel ,  were  a  finnc 
 mo  ft  grievous ,  con fidering  that the  people  of God fhould be  eafie to  relent ,  as  Jofephfl>4f 
 towards  his  Brethren  5    Finally  ,  if  fo  it  fall  out  that  the  death  of  him  which  was- 
 injured  ,  prevent  his  fubmiflion  which  did  offend  5  let' him  then;  (for  fo  they  de- 
 termine that  he  ought )  goe  accompanied  with  ten  others  unto  the  Sepulchre 
 of  the  Dead,  and  there  make  confeflion  of  the  Fault,  faying,  I  have  finned  againfl  Quam<iiu  c 
 the  Lord  God  oflfrael ,  and  againfl  this  man ,  to  whom  I  have  done  fuch  or  fuch  injury;  mm  res  pro- 
 and  if  Money  be  due,  letitberefloredtohis  Heirs,  or  in  cafe  he  have  none  known,  leave  j^uunTert 
 it  with  the  houfe  of  judgement.     That  is  to  fay ,  with  the  Senators ,  Ancients ,  non  redrew' 
 and  Guides  of  ifrael.    We  hold  not  Chriftian  people  tyed  unto  Jewi/h  Orders,  fi Ie^'npa0"i. 
 for  the  manner  of  Reftitution;  but  furely,  Reftitution  we  muft  hold  necef-  Jur'pfflnhenL 
 fary  as  well  in  our  own  Repentance  as  theirs,  for  Sinnes  of  wilful  oppreflionand  tiafedfingi- 
 
 wrong.  dUV5SeiU'  4< 
 
 Now ,  although  it  fuffices ,  that  the  Offices  wherewith  we  pad  fie  God  or 
 private  men,  be  fecretly  done5  yet  in  Cafes  where  the  Church  muft  be  alfo 
 fatisfied  $  it  was  not  to  this  end  and  purpofe  unneceffary,  that  the  antient 
 Difcipline  did  farther  require  outward  fignes  of  Contrition  to  be  fhewed ,  Con- 
 feflion of  Sinnes  to  be  made  openly ,  and  thofe  Works  to  be  apparent  which  fer- 
 ved  as  Teftimonies  for  Converfion  before  men.  Wherein ,  if  either  Hypocri-  c  prEp4i,s. 
 fie  did  at  any  time  delude  their  Judgment ,  they  knew ,  that  God  is  he  whom  y 
 Maskes  and  Mockeryes  cannot  blinde ,  that  he  which  feeth  mens  hearts  would 
 judge  them  according  unto  his  own  evidence,  and,  as  Lord ,  correct  the  Sentence 
 of  his  Servants,  concerning  matters  beyond  their  reach-,  Or,  if  fuch  as  ought 
 to  have  kept  the  Rules  of  Canonical  Satisfaction  ,  would  by  finifter  means 
 and  pra&ifes  undermine  the  fame ,  obtruding  prefumptuoufly  themfelves  to 
 the  participation  of  Chrift's  moft  facred  Myfteries  ,  before  they  were  or- 
 derly re-admitted  thereunto  ,  the  Church  for  contempt  of  holy  things  , 
 held  them  incapable  of  that  Grace,whidi  God  in  the  Sacrament  doth  impart  to  de- 
 vout Communicants  5  and  no  doubt  but  he  himfelf  did  retain  bound,  whom  the 
 Church  in  thofe  cafes  refufed  to  loofe. 
 
 The  Fathers,  as  may  appear  by  fundry  Decrees  and  Canons  of  the  Primi- 
 tive Church  ,  were  ( in  matter  fpecially  of  publick  Scandal )  provident ,  that 
 
 to* 
 
25J.  The  Sixth  (BooJ^  of 
 
 Bafii.  Ep.  ad    t00  much  facility  of  pardoning  might  not  be  fhewed.     He  that  cafleth  off  his  lawful 
 AmPhlc*25,  wy>(  faith  Saint  Bafil)  and  doth  take  another,  is  adjudged  an  Adulterer  by  tbeverditf 
 of  our  Lord  himfelf-,  and  by  our  Fathers  it  is  Canonic  ally  ordained,  that  fuch  for  the 
 [face  of  a  year  (hall  mourn  i  for  two  years  [pace  hear,  three  years  be  pro/Irate,  thefevcnth 
 year  affemble  with  the  faithful  in  Prayer ;  and  after  that  be  admitted  to  communicate ,  // 
 with  tears  they  bewail  their  fault. 
 Concii.Nycen.      Of  them  which  had  fallen  from  their  faith  in  the  timeofEmperourZ/V/»//*/, 
 can.  ii.         and  were  not  thereunto  forced  by  any  extream  ufage,  the  Nicene  Synod  ,  under 
 Conftantine  ordained  ,  that  earneflly  repenting ,   they  fhotild  continue  three  years 
 Hearers ,  [even  years  be  proflrate ,  and  two  years  communicate  with  the  people  in  pray- 
 er',  before  they  came  to  receive  the  oblation.     Which  rigour  fometimes  they  tempered 
 neverthelefs  with  lenity ,  the  felf-fame  Synod  having  likewife  defined ,   That  what- 
 foever  the  caufe  were,  any  man  de  [irons  at  the  time  of  departure  out  of  this  life  to  receive 
 the  Eticharift,  might  {with  examination  and  tryal)  have  it  granted  him  by  the  Bijhop. 
 Yea  ,  befides  this  cafe  of  fpecial  commiferation,  thereis  a  Canon  more  large  which 
 giveth  always  liberty  to  abridge ,  or  extend  out  the  time ,  as  the  Parties  meek,  or 
 fturdy,  difpofition  fliould  require. 
 k*s»'a.  kj         By  means  of  which  Difcipline,  the  Church  having  power  to  hold  them  many 
 •afty :  toW©-to  years  infufpence,  there  was  bred  in  the  mindes  of  the  Penitents,  through  long 
 Zl&  lw"l  an£J  daily  pra&ife  of  fubmifllon ,  a  contrary  habit  unto  that  which  before  had  been 
 "]&■  unfair  their  ruine ,  and  for  ever  afterwards  warinefs  not  to  fall  into  thofe  fnares ,  out  of 
 a£u^r~  -     wmcn  tney  knew  they  could  not  eafily  winde  themfelves.    Notwithftanding , 
 •*©■  up  Jbw   becaufe  there  was  likewife  hope ,  and  poftibility  of  ftiortning  the  time ,  this  made 
 mjriat  MW--  them  in  all  the  Parts  and  Offices  of  their  Repentance  the  more  fervent.  .  In  the 
 oo^o Jit.      fifft  ftation ,  while  they  onely   beheld  others  palling  towards  the  Temple  of 
 can.  13.       God,  whereunto  for  themfelves  to  approach  it  was  not    lawful ,  they  flood  as 
 ^fi»xSSTifc!  miserable  forlorn  men,  the  very  patterns  of  perplexity  and  woe.     In  the  fe- 
 ftisindiciisde- cond,  when  they  had  the  favour  to  wait  at  the  doors  of  God,  where  the  found 
 prehenfa  pec  0f  hjs  comfortable  word  might  be  heard,  non  e  received  it  with  attention  like 
 conJIfionc*   t0  theirs  :    Thirdly,  being  taken  and  admitted  to  the  next  degree  of  Pro- 
 ad  Deum.      ftrates,   at  the  feet,  yet  behinde  the  back  of  that  Angel  reprefenting  God, 
 whom  the  reft  faw  face  to  face  5  their  tears ,  and  entreaties  both  of  Paftour  and 
 People  were  fuch  as  no  man  could  refift.    After  the  fourth  ftep ,  which  gave 
 them  liberty  to  hear  and  pray  with  the  reft  of  the  People ,  being  fo  near  the  haven, 
 no  diligence  was  then  flacked  which  might  haften  admiflion  to  the  Heavenly 
 Table  of  Chrift,  their  laft  defire.    It  is  not  therefore  a  thing  to  be  marvelled  at , 
 though  Saint  Cyprian  took  it  in  very  ill  part,  when  open  Back-fliders  from  the 
 faith  and  facred  Religion  of  Chrift ,  laboured  by  finifter  praftife  to  procure  from  im- 
 prifoned  Saints,  thofe  requefts  for  prefent  abfolution,  which  the  Church  could 
 neither  yield  unto  with  fafety  of  Difcipline,  nor  in  honour  of  Martyrdom  eafily  de- 
 ny.    For,  what  would  thereby  enfue ,  they  needed  not  to  conjecture,  when  they 
 faw  how  every  man  which  came  fo  commended  to  the  Church  by  Letters ,  thought 
 that  now  he  needed  not  to  crave,  butmightchallenge  of  duty  his  peace;  taking 
 the  matter  very  highly,  if  but  any  little  forbearance,  or  fmall  delay  was  ufed. 
 jactnt  flanti-  He  which  is  overthrown  (faith  Cyprian}  menaceth  them  that  ft  and,  the  wounded 
 grfs'fuinm-    them  that  were  never  toucbti  and  becaufe  prefently  he  hath  not  the  body  of  our  Lord,  in 
 tus.minatur.    his  foul  imbrued  hands ,  nor  the  blood  within  his  polluted lips ,  the  mifcreant  fumeth  at 
 ]er.  ^'f<'     God's  Prieftst,  Such  is  thy  madnefs,     0  thou  furious  man ,  thou  art  angry  with  him, 
 Eztch.  14. 1 4.  which  labour  eth  to  turn  away  God's  anger  from  thee;  him  thou  threatneft,  which  fueth  un- 
 to God  for  grace ,  and  mercy  on  thy  behalf. 
 
 Touching  Martyrs,  he  anfwereth  ,  That  it  ought  not  in  this  cafe  to  feem  off enfive, 
 though  they  were  denied,  feeing  God  himfelfdidrefufe  to  yield  to  the  piety  of  his  own  righ* 
 teous  Saints,  making  [uit  for  obdurate  yews. 
 
 As  for  the  Parties,  in  whofe  behalf  fuch  (hifts  were  ufed  ,  to  have  their  defire, 
 was,  in  very  truth,  the  way  to  make  them  the  more  guilty  :  Such  peace  grant- 
 ed contrary  to  the  rigour  of  the  Gofpel ,  contrary  to  the  Law  of  our  Lord  and 
 Cod,  doth  but  under  colour  of  merciful  relaxation  deceive  Sinners ,  andbyfofc 
 
 handling 
 
Ecclejiajlical  'Polity.  ^y 
 
 handling  deftroy  them,  a  grace  dangerous  for  the  Giver-,  and  to  him  which  recey- 
 vethit,  nothing  at  all  available.  The  patient  expectation  that  bringeth  health, 
 is,  by  this  means,  not  regarded;  recovery  of  foundneis  not  fought  tor  by  the 
 only  medicine  available,  which  is  Satisfaction,  Penitency  thrown  out  of  men's 
 hearts,  the  remembrance  of  that  heavieft  and  laft  Judgement  clean  baniuYd;  the 
 wounds  of  dying  men,which  mould  be  healed,  are  covered;  the  ftroke  of  death,which 
 hath  gone  as  deep  as  any  bowels  are  to  receive  it ,  is  over-caft  with  the  fleight  (hew 
 of  a  cloudy  look.  From  the  Altar  of  Satan  to  the  holy  Table  of  the  Lord,  men  are 
 not  afraid  to  come,  even  belching  in  a  manner  the  facrificed  morfels  they  have  eaten; 
 yea,  their  jaws  yet  breathing  out  the  irkfome  favour  of  their  former  contagious 
 wickednefs ,  they  ^eize  upon  the  blefled  body  of  our  Lord ,  nothing  terrified  with 
 that  dreadful  commination,  which  faith,  whofoever  eateth  and  danfoth  unveor-  i  Cor.'.u.  *?, 
 thily ,  is  guilty  of  the  bod)  and  bloed  of  Chrift,  They  vainly  think  it  to  be  peace 
 which  is  gotten  before  they  be  purged  of  their  faults,  before  their  crime  be 
 folemnly  confeft,  before  their  Confcience  be  cleared  by  the  facrifice  and  im- 
 pofition  of  the  Prieft's  hands,  and  before  they  have  pacified  the  iudignition 
 of  God.  Why  term  they  that  a  Favour ,  which  is  an  Injury  i  Wherefore  cloak 
 they  Impiety  with  the  name  of  charitable  Indulgence  f  Such  facility  giveth  not, 
 but  rather  taketh  away  peace;  and  is  it  felf  another  freih  Peifecution  or  tryal, 
 whereby  that  fraudulent  Enemy  maketh  a  fecret  havockol  tuchas  before  he  had 
 overthrown;  and  now,  to  the  end  that  he  may  clean  fwallow  them,  hecafteth 
 Sorrow  into  a  dead  fleep,  putteth  Grief  to  iilence,  wipeth  away  the  memory 
 of  Faults  newly  done,  fmothereth  the  fighs  that  mould  rife  from  a  contrite  Spi- 
 rit, dryeth  up  Eyes  which  ought  to  fend  forth  rivers  of  Tears,  and  perm  itteth 
 not  God  to  be  pacified  with  full  repentance ,  whom  haynous  and  enormous  crimes 
 have  difpleafed. 
 
 By  this  then  we  fee ,  that,  in  Saint  Cyprian's  judgement,  all  Abfolutions  are  void,  The  end  of 
 fruftrate ,  and  of  no  effect ,  without  fufficient  Repentance  firft  (hewed  5  Where-  Satisfafticn, 
 as  contrariwife,  if  true  and  full  Satisfaction  have  gone  before,  thefentenceofman 
 here  given  is  ratified  of  God  in  Heaven ,  according  to  our  Saviours  ownfacred  Te- 
 ftimony ,  Whofefins  ye  remit ,  they  are  remitted. 
 
 By  what  works  in  theVertue,  and  by  what  in  the  Difcipline  of  Repentance, 
 we  are  faid  to  fatisfie  either  God  or  men  ,  cannot  now  be  thought  obfcure.  As 
 for  the  Inventors  of  Sacramental  Satisfaction ,  they  have  both  altered  the  natural 
 order  heretofore  kept  in  the  Church,  by  bringing  in  a  ftrangeprepofterouscourfe, 
 to  abfolve  before  Satisfaction  be  made ,  and  moreover  by  this  their  miforder- 
 ed  practife ,  are  grown  into  fundry  errours  concerning  the  end  whereunto  it  is  re- 
 ferred. 
 
 They  imagine,  beyond  all  conceit  of  Antiquity,  that  when  God  doth  remit 
 Sin,  and  the  punifhment  eternal  thereunto  belonging,  he  referveth  the  tor-  . 
 ments  of  hell-fire  to  be  neverthelefs  endured  for  a  time,  either  fhorter  or  longer, 
 according  to  the  quality  of  men's  Crimes.  Yet  fo,  that  there  is  between  God 
 and  man ,  a  certain  Compofition  (  as  it  were )  or  Contract ,  by  vertue  where- 
 of works  affigned  by  the  Prieft  to  be  done  after  Abfolution  mail  fatisfie  God , 
 as  touching  the  punifhment,  which  he  otherwife  would  inflict  for  fin ,  pardoned  and 
 forgiven. 
 
 Now,  bccaufe  they  cannot  aflure  any  man,  that,  if  he  perforrneth  what  the  The  way  of 
 Prieft  appointeth ,  it  fliall  fuffice;  This  (Kzy)  becaufe  they  cannot  do,  in  as  ^J5'B8  by 
 much  as  the  Prieft  hath  no  power  to  determine  or  define  of  equivalency  between 
 Sins  and  Satisfactions;  And  yet  if  a  Penitent  depart  this  life,  the  debt  of  Satis- 
 faction being  either  in  whole  or  in  part  un-difcharged , they  ftedfaftly  hold,  that 
 the  Soul  muft  remain  in  unfpeakable  torment  till  all  be  paid :  Therefore,  for 
 help  and  mittigation  in  this  Cafe,  they  advife  men  to  fet  certain  Copes-mates 
 on  work,  whofe  Prayers  and  Sacrifices  may  fatisfie  God  for  fuch  Souls  as  de- 
 part in  debt.  Hence  have  arifen  the  infinite  Penfions  of  their  Priefts ,  the 
 building  of  fo  many  Altars  and  Tombs,  the  enriching  of  fo  many  Churches 
 with  fo  many  glorious  coftly  Gifts ,  the  bequeathing  of  Lands ,  and  ample  PofTef- 
 
 fion's' 
 
2j6  The  Sixth  "Bov/^  of 
 
 {ions  to  Religious  Companies,  even  with  utter  forgetfulnefs  of  Friends,  Parents', 
 Wife  and  Children,  all  natural  affection  giving  place  unto  that  defire,  which 
 men,  doubtful  of  their  own  eftate ,  have  to  deliver  their  Souls  from  torment 
 after  death. 
 
 Yet,  behold  even  this  being  done,  howtarr  forth  it /hall  avail,  they  are  not 
 fure-,  And  therefore  the  laft  upfhot  unto  all  their  former  Inventions,  is,  that  as 
 every  action  of  Chrift ,  did  both  merit  for  himfelf ,  and  fatisfie  partly  for  the  eter- 
 nal, and  partly  for  the  temporal  punifbment,  due  unto  men  for  iin;  So  his  Saints 
 have  obtained  the  like  priviledge  of  Grace,  making  every  good  work  they  do, 
 not  only  meritorious  in  their  own  behalf,  but  fatisfactory  too  for  the  bene  fit  of  o- 
 thers  :  Or  if,  having  at  any  time  grievoufly  finned ,  they  do  more  to  fatisfie 
 God,  then  he  in  juftice  can  exact ,  or  look  for  at  their  hands-,  the  furplufage  run*- 
 neth  to  a  common  flock  ,  out  of  which  treafury ,  containing  whatfoever  Chrift: 
 did  by  way  of  Satisfaction  for  temporal  punifhment ,  together  with  the  fatisfactory 
 force  which  refideth  in  all  the  vertuous  works  of  Saints-,  and  in  their  Satisfactions 
 whatfoever  doth  abound,  (I  fay  )  From  hence  thej  hold God fat  is  fed for  fuch  une- 
 rases as  men  bebinde  in  accompt  dif charge  not  by  other  means  -,  and  for  difpofition  hereof, 
 at  it  is  their  Doctrine,  that Chrift remitteth  not  eternal  death  without  the  Priefts  Abso- 
 lution ,  fo,  without  the  grant  of  the  Pope,  they  cannot  but  teach  it  alikennpofsible , 
 that  Souls  in  Hell  Should receive  any  temporal releafe  of pain.  The  Sacrament  of  Par- 
 don from  him  being  to  this  effect  no  leffe  necejfary  ,  than  the  Priefls  Abfolutiontothe 
 other.  So  that  by  this  Poftern-gate  commeth  in  the  whole  mark  of  Papal  Indul- 
 gences ,  a  Gain  uneftimable  to  him ,  to  others  a  Spoyl ,  a  {"corn  both  to  God 
 and  Man.  So  many  works  of  fatisfaction  pretended  to  be  done  by  Chrift,  by 
 Saints ,  and  Martyrs  5  fo  many  vertuous  acts  .poiTelTed  with  fatisfactory  force 
 and  vertue  •,  fo  many  fupererogations  in  fatisfying  beyond  the  exigence  of  their 
 own  neceflity-.  And  this  that  the  Pope  might  make  a  Monopoly  of  all, 
 turning  all  to  his  own  gain,  or  at  leaft  to  the  gain  of  thofe  which  are 
 his  own.  Such  facilitie  they  have  to  convert  a  pretended  Sacrament  into  a 
 Revenue. 
 
 Mat  9.2. 
 
 S! 
 
 of  Abfolution  of  Penitents. 
 
 'In  is  not  helped  but  by  being  aflecured  of  Pardon  :  It  refteth  therefore  to 
 _lbe  confidered  what  warrant  we  have  concerning  ForgivenefTe ,  when  the 
 Sentence  of  man  abfolveth  us  from  Sinne  committed  againft  God.  At  the 
 words  of  our  Saviour ,  faying  to  the  fick  of  the  Palfey ,  Son ,  thy  Sins  arc 
 Mirks.lw.  forgiven-thee ,  Exception  was  taken  by  the  Scribes,  who  fecretly  reafoned  againft 
 Luc.  5.  25.  hjm)  js  any  able  to  forgive  Sins ,  but  only  God  ?  Whereupon  they  condem- 
 ned his  fpeech  as  blafphemy  •,  the  reft  which  believed  him  to  be  a  Prophet  fent 
 from  God,  faw  no  caufe  wherefore  he  might  not  as  lawfully  fay,  .and  as  truly, 
 to  whomfoever  amongft  them,  God  hath  taken  away  thy  Sins,  as  Nathan  (they 
 all  knew)  had  ufed  the  very  like  fpeech  5  to  whom  David  did  not  therefore  im- 
 pute blafphemy,  but  imbraced,  as  became  him,  the  words  of  truth,  with  joy  and 
 reverence. 
 
 Now  there  is  no  Controverfie,  but,  as  God  in  that  fpecial  Cafe  did  authorize 
 Nathan,  fo  Chrift  more  generally  his  Apoftles ,  andtheMiniftersofhis  Word,  in 
 his  Name  to  abfolve  Sinners.  Their  power  being  equal ,  all  the  difference  be- 
 tween them  can  be  but  only  in  this ,  that  whereas  the  one  had  prophetical  evidence, 
 the  other  have  the  certainty,  partly  of  Faith,  and  partly  of  Human  experience, 
 whereupon  to  ground  their  Sentence  •,  Faith,  to  aflure  them  of  God's  moft  gra- 
 ous  Pardon  in  Heaven  unto  all  Penitents  ,  and  touching  the  fincerity  of  each  par- 
 ticular Patties  repentance  as  much,  as  outward  fenfible  tokens  or  fignes  can  war- 
 rant. 
 
 It 
 
Ecclefiaslical  ^Polity.  ,<7 
 
 It  is  not  to  be  marvelled  that  fo  great  a  difference  appeared]  between  the 
 Do&rine  of  Rome  and  Ours ,  when  we  teach  Repentance.  They  imply  in  the 
 Name  of  Repentance  much  more  than  wedo^  We  ftand  chiefly  upon  the  due 
 inward  Conversion  of  the  Heart ,  They  more  upon  Works  of  external  (hew  - 
 We  teach,  above  all  things,  that  Repentance  which  is  one  and  the  fame  from 
 the  beginning  to  the  World's  end-,  They  a  Sacramental  Penance,  of  their  own 
 devifing  and  fhaping  :  We  labour  to  inftruct  men  in  fuch  fort,  that  every 
 Soul  which  is  wounded  with  fin,  may  learn  the  way  how  to  cure  it  felf5  They 
 clean  contrary  would  make  all  Soars  feem  incurable,  unlefs  the  Prieftshaveahand 
 in  them. 
 
 Touching  the  force  of whofe  Abfolution they ftrangely hold,  that whatfoevef  fpfuspcem. 
 the  Penitent  doth,  his  Contrition,  Confeflion,  and  Satisfaction  have  no  place  Ientisjftio 
 of  right  to  ftand ,  as  material  parts  in  this  Sacrament ,  nor  confequently  any  fuch  sTramemi, 
 force  as    to   make  them  available  for  the  taking  away  of  Sin,  in  that  they  ni("  quatenJs 
 proceed  from  the  Penitent  himfelf,  without  the  privity  of  the  Minifter,  but  cenioiVi;  fab- 
 only ,  as  they  are  enjoyned  by  the  Minifter's  Authority  and  Power.     So  that  jrinov  &  a"  " 
 no    contrition  or    grief  of  heart,  till  the  Prieft  exact  it  5  no  acknowledge-  Sacerdotedi- 
 ment    of  Sins,  but  that  which  he  doth  demand \  no  Praying,  no  Faffing,  6S*B*ide 
 no  Alms  ,  no  Recompence  or  Reftitution  for  whatfoever  we  have  done,  can  Pcen.i.i.c.16. 
 help,  except  by    him,  it  be  firft  impofed.     It  is  the  Chain  of  their  own  Do-  ft^ui^sVcer- 
 iftrine,  No  remedy  for  mortal  fin  committed  after  Baptifm ,  but  the  Sacrament  dotes  Judices 
 of   Penance  only  -,  No  Sacrament  of  Penance  ,  if  either  matter   or  form  be  fuPer  terram 
 wanting;  No  wayes  to  make  thofe  Duties  a  material  part  of  the  Sacrament,  ^"finc" 
 unlefs  we  confider  them ,  as  required  and  exacted  by  the  Prieft.     Our  Lord  'pforum  fcn- 
 and  Saviour,  they  fay,  hath  ordained  hisPriefts,  Judges  in  fuch  fort,  thafp"^™™0 
 no  man  which  finneth  after  Baptifme,  can  be  reconciled  unto  God  ,  but  by  mumiapfus 
 their  Sentence.     For  why  *  If  there  were  any  other  way  of  Reconciliation ,  the  rcc°n c'li"i 
 very  promife  of  Chrifl  fhould  be  falfe  in  faying ,  whatfoever  je  binde  on  Earthy  fhall  £1.  De  Poenfr. 
 be  bound  in  Heaven,  and  whofe  (ins  foever  ye  retain,  are  retained.     Except  therefore  Qi,odri  Pof" 
 the  Prieft  be  willing,  God  hath  by  promife  hampred  himfelf  fo ,  that  it  is  not  now  in  sjcerdonmi 
 his  own  power  to  pardon  any  man.     Let  him  which  is  offended  crave  as  the  Publican  femencia  ab- 
 did,  Lord  be  thou  merciful  unto  me  afmner;  Let  him,  as  David^mzke  a  thoufand  times  f  ~VI  'ven°n 
 his  fupplication,  Have  mercy  upon  me,  O  God,  accordingtethy  loving  kindnejs-,  accord-  chriftipro- 
 ingto  the  multitude  ef thy  companions,  put  away  mine  iniquities.  All  this  doth  not  help  mi,fio-   OS1" 
 till  fuch  time  as  the  pleafure  of  the  Prieft  be  known ,  till  he  have  figned  us  a  pardon,  ^nTrm.  ibid* 
 and  given  us ,  our  quietus  e(l.    God  himfelf  hath  no  Anfwer  to  make  but  fuch  as 
 that  of  his  Angel  unto  Lot ,  I  can  do  nothing. 
 
 It  is  true,  that  our  Saviour  by  thefe  words,  V/hofe  Sins  ye  remit,  they  are  re- 
 mitted, did  ordain  Judges  over  our  finful  Souls,  gave  them  Authority  to  abfolve 
 from  fin  ,  and  promife  to  ratifie  in  Heaven  whatfoever  they  fhould  do  on  Earth, 
 in  execution  of  this  their  Office i  to  the  end  that  hereby,  as  well  his  Minifters 
 might  take  encouragement  to  do  their  Duty  with  all  Faithfulnefs ,  as  alfohis  Peo- 
 ple admonition ,  gladly ,  with  all  reverence ,  to  be  ordered  by  them  $  both 
 parts  knowing  that  the  Functions  of  the  one  towards  the  other  have  his  per- 
 petual affiftance  and  approbation.  Howbeit  all  this ,  with  two  Reftraints,  which, 
 every  Jurifdiction  in  the  World  hath-,  the  one,  that  the  practice  thereof  pro-  >, 
 
 ceed  in  due  order  -,  the  other ,  that  it  do  not  extend  it  felf  beyond  due  bounds, 
 which  bounds  or  limits  have  fo  confined  penitential  Jurifdiction ,  that,  although 
 there  be  given  unto  it  power  of  remitting  finne ,  yet  not  fuch  Soveraignty  of 
 Power ,  that  no  fin  fhould  be  pardonable  in  man  without  it  :  Thus  to  enforceour 
 Saviour's  words,  is  as  though  we  fhould  gather,  that  becaufe,  Whatfoever^-  chrift 
 feph  did  command  in  the  Land  of  Egypt ,  Pharaoh's  grant  is ,  it  fhould  be  done  •,  nariam  foam " 
 therefore,  he  granteth  that  nothing  fhould  be  done  in  the  Land  of  Egypt,  but  Pote',arem  in 
 what  tfofeph  did  command ,  and  fo  confequently ,  by  enabling  his  Servant  $0-  franiiuii?,  cx- 
 feph,  to  comrnand  under  him,  difableth himfelfto  command  any  thing  without rraordinariam 
 tfofeph,  '  f,bi  rcf£rva™> 
 
 E  e  *  Buc 
 
1 
 
 58  The  Sixth  "Bool^  of 
 
 But  by  this  we  fee  how  the  Papacy  maketh  all  Sin  unpardonable ,  which  hath 
 ordinaria  not  the  Priefts  Abfolution^  except  peradventure  in  fome  extraordinary  cafe ,  where 
 enimremedu  alDeit  Abfolution  be  not  had,  yet  it  muft  be  defied. 
 
 m  Ecclefiaad  * 
 
 remittenda 
 
 peccata  funt  ab  eo  inftituta,  Sacramcnta  :  fine  quibus  pcccata  remictere  Chriflus  poteft  ,  fed  extraordinarie&  multo  ra- 
 
 rius  hoc  facit,  quam  per  Saeramcnta.     Noluit  igicur  ens  extraordinariis  remilfionis  peccacorum  confidere  ,  quse,&  rara 
 
 fane  &  inccrta,  fed  ordinaria ,  ut  ita  dicsm,vifibilia  Sacramentorum  quxrere  remedia.     JHaldon.  in  Mat.  i<5. 19. 
 
 What  is  then  the  force  of  Abfolution?  What  is  it  which  the  a&  of  Abfolu- 
 tion worketh  in  a  finful  man  i  doth  it  by  any  operation  derived  from  it  felf  alter 
 the  ftateofthe  Soul?  Doth  it  really  take  away  fin,  or  but  afcertainus'of  God's 
 moft  gracious  and  merciful  pardon  i  The  latter  of  which  two  is  our  ailertion,  the 
 former  theirs. 
 Mat.  9.  a.  At  the  words  of  our  Lord  and  Saviour  JefusChrift,  faying  untothefickof 
 
 Luc'  I.  l'\      tne  Pam"e  5  Son  >  *h  fas  we  forgiven  thee ,  the  Pharifees  which  knew  him  not  to 
 be  Son  of  the  living  God,  took  fecret  exception,  and  fell  to  reafoning  with  them- 
 felves  againft  him  :  Is  any  able  to  forgive  Sin  but  God  only  ?     The  Sins  ( faith  St. 
 Cyprian)  that  are  committed  againft  hint,  he  alone  hath  power  to  forgive }  which  took 
 ^ypr.  r    jp  .  ^^  him  our  fms,  he  which  forrowed and fuffered for  us ,  he  whom  the  Father  deliver- 
 cicm.  Alex.    ed  unto  death  for  our  offences.    Whereunto  may  be  added  that  which  Clemens  Alex- 
 i\fl*bv'wi7ii>  Andrinus  hath,  Our  Lord  is  profitable  every  way,  every  way  beneficial)  whether  we  r  effect 
 0  kv'ei@-  >y    him  as  Man,  er  as  God :  as  God  forgiving,  as  Man  inftrucling  and  learning  how  to  avoid 
 "*"?*  ft'^*  Sin.     *  For  it  is  I,  even  I  thatputteth  away  thine  Iniquities  for  mine  own  fake,  and  will 
 m&  ,"*j  ?X     not  remember  thy  fms ,  faith  the  Lord. 
 
 QiO(.  TO,  ijXv  -       .        ,         v  .  „       ,         ,   . 
 
 u/taoTHfMi-nt  as  OiiS  Apia*)   -'i  0  ii  m\  i^uA^nvav  7mtJii,yj.^aii  an  a.vB^^lQ-.      *  Efa.  43.  2$. 
 
 veniam  pec-  Now ,  albeit  we  willingly  confefs  with  Saint  Cyprian  ,  The  Sinnes  which  are 
 ipfum^om-  committed  againfi  him,  he  only  hath  fewer  to  forgive ,  who  hath  taken  upon  him 
 mifla  funt  our  Sinnes ,  he  which  hath  forrorved  and  fuffered  for tts ,  he,  whom  God  hath  given 
 nie iar7rift  for  our  ®ffences-  Yet  neither  did  Saint  Cyprian  intend  to  deny  the  power  of 
 quipeccara  the  Minifter  ,  otherwife  then  if  he  prefume  beyond  his  Commiffion  to  re- 
 nortra>  porta- mjt  Sinne,  where  God's  own  will  is  it  fhould  be  retained  -,  For,  againft  fuch  Ab- 
 nobj^doiuu-,  mti°ns  ne  fpeaketh ,  ( which  being  granted  to  whom  they  ought  to  have 
 quem  Deus  been  denyed ,  are  of  no  validity  5 )  and ,  if  rightly  it  be  confidered  ,  how 
 p'watfs'no--  n'&ner  caufcs  in  operation  ufe  to  concur  with  inferiour  means ,  his  Grace  with 
 flris.  our  Minifterie,   God  really  performing  the  fame,  which  Man  is   authorized 
 
 to  acl:  as  in  his  Name  ,  there  mall  need  for  decifion  of  this  point  n8  great 
 labour. 
 
 To  Remiffion  of  Sins ,  there  are  two  things  neceflary  5  Grace ,  as  the  only 
 caufe  which  taketh  away  Iniquity,  and  Repentance  as  a  Duty  or  Condition  re- 
 quired in  us.  To  make  Repentance  fuch  as  it  fhould  be ,  what  doth  God  demand 
 but  inward  fincerity ,  joyned  with  fit  and  convenient  Offices  for  that  purpofe  a 
 the  one  referred  wholly  to  our  own  Confidences ,  the  other  beft  difcerned  by 
 victor,  de  per- tnem  whom  God  hath  appointed  Judges  in  this  Court.  So  that  having  firft 
 fecut.  van-  the  promifes  of  God  for  pardon  generally  unto  all  Offenders  penitent ;  and 
 particularly  for  our  own  unfeigned  meaning  ,  the  unfallible  teftimony  of  a 
 good  Confcience,  the  fentence  of  God's  appointed  Officer  and  Vicegerent 
 to  approve  with  unpartial  Judgement  the  quality  of  that  we  have  done,  and, 
 as  from  his  Tribunal  in  that  refpeft;  to  afloil  us  of  any  Crime :  I  fee  no 
 caufe  but  that  by  the  Rules  of  our  Faith  and  Religion  we  may  reft  our 
 felves  very  well  aflured  touching  God's  moft  merciful  Pardon  and  Grace,  who, 
 efpecially  for  the  ftrengthening  of  weak  ,  timerous  and  fearful  mindes ,  hath  fo 
 for  indued  his  Church  with  Power  to  ab'folve  Sinners.  It  pleafeth  God  that 
 men  fometimes  fhould  ,  by  miffing  this  help ,  perceive  how  much  they  ftand 
 bound  to  him  for  fo  precious  a  Benefit  enjoyed.  And  finely ,  fo  long  as  the 
 World  lived  in  any  awe  or  fear  of  falling  away  from  God ,  fo  dear  were  his  Mini- 
 fters  to  the  People,  chiefly  in  this  refpeft,  that  being  through  tyranny,  and  perfec- 
 tion 
 
Ecclejiaflical  ^Polity.  -^p 
 
 tion  deprived  of  Paftors ,  the  doleful  rehearfal  of  their  loft  felicities  hath  not  any 
 one  thing  more  eminent ,  than  that  Sinners  diftreft  mould  not  now  know  how  or 
 where  to  unlade  their  Burthens.  Strange  it  were  unto  me  ,  that  the  Fathers 
 who  fo  much  every  where  extol  the  Grace  of  Jefus  Chrift ,  in  leaving  unto 
 his  Church  this  Heavenly  and  Divine  power,  mould  as  men,  whofe  fimplici- 
 ty  had  univerfally  been  abufed  ,  agree  all  to  admire  and  magnifie  a  needlefs 
 Office. 
 
 The  Sentence  therefore  of  Minifterial  Abfolution  hath  two  effects :  touching 
 fin,  it  only  declareth  us  freed  from  the  guiltinefs  thereof ,  and  reftored  into  God's 
 favour-,  but  concerning  right  in  Sacred  and  Divine  Myfteries,  whereof ,  through 
 Sin  we  were  made  unworthy ,  as  the  power  of  the  Church  did  before  effectually 
 binde  and  retain  us  from  accefs  unto  them ,  fo,  upon  our  apparent  repentance,  it 
 truly  reftoreth  our  Liberty,  loofeth  the  Chains  wherewith  we  were  tyed  ,  remit- 
 teth  all  whatfoever  is  paft,  and  accepteth  us  nolefs  returned  than  if  we  never  had 
 gone  aftray. 
 
 For ,  in  as  much  as  the  Power  which  our  Saviour  gave  to  his  Church , 
 is  of  two  kindes  5  the  one  to  be  exercifed  over  voluntary  Penitents  only ,  the 
 other  over  fuch  as  are  to  be  brought  to  Amendment  by  Ecclefiaftical  Cen- 
 fures,  the  words  wherein  he  hath  given  this  Authority,  muft  be  fo  underftood 
 as  the  Subject  or  Matter  whereupon  it  worketh ,  will  permit.  It  doth  not  per- 
 mit that  in  the  former  kinde,  (that  is  to  fay,  in  the  ufe  of  Power  over  vo- 
 luntarie  Converts )  to  binde  or  loofe,  remit  or  retain ,  mould  fignifie  any  o- 
 ther ,  than  only  to  pronounce  of  Sinners  according  to  that  which  may  be  ga- 
 thered by  outward  fignes  ;  becaufe  really  to  effect  the  removal  or  continu- 
 ance of  Sinne  in  the  Soul  of  any  Offender,  is  no  Prieftly  ad,  but  a  Work  which 
 farr  exceedeth  their  Ability.  Contrariwife ,  in  the  latter  kinde  of  Spiritual  Ju- 
 rifdiction,  which,  by  Cenfures  ,  conftraineth  men  to  amend  their  Lives  -,  It  is 
 is  true ,  that  the  Minifter  of  God  doth  then  more  declare  and  fignifie  what 
 God  hath  wrought.  And  this  Power ,  true  it  is ,  that  the  Church  hath  invert- 
 ed in  it. 
 
 Howbeit ,  as  other  truths ,  fo  this  hath  by  errour  been  oppugned  and  depra- 
 ved, through  abufe.  The  firft  of  Name,  that  openly  in  Writing  withftood  the 
 Churches  Authority  and  Power  to  remit  Sinne,  was  Tertu/lian,  after  he  had 
 combined  himfelf  with  Montanifts ,  drawn  to  the  liking  of  their  Herefie,  through 
 the  very  fowrenefs  of  his  own  nature,  which  neither  hjfe  incredible  skill  and 
 knowledge  otherwife,  nor  the  Doctrine  of  theGofpelitfW,  could  but  fo  much 
 alter,  as  to  make  him  favour  anything,  which  carried  with  it  the  tafte  of  lenity. 
 A  Spunge  fteeped  in  Worm-wood  and  Gall,  a  Man  through  too  much  feve- 
 rity  mercilefs,  and  neither  able  to' endure ,  nor  to  be  endured  of  any.  HisBook 
 entituled  concerning  Chaftity ,  and  written  profeffedly  againft  the  Difcipline  of 
 the  Church,  hath  many  fretful  and  angry  Sentences ,  declaring  a  minde  very 
 much  offended  with  fuch  as  would  not  perfwade  themfelves,  that,  of  Sins,  fome 
 be  pardonable  by  the  Keyes  of  the  Church,  fome  uncapable  of  Forgivenefs; 
 That  middle  aad  moderate  Offences  having  received  chaftifement,-  may/  by  Spi- 
 ritual Authority  afterwards  be  remitted  :  but, greater  Tranfgrefllons  muft  (as 
 touching  Indulgence  )  be  left  to  the  only  pleafure  of  Almighty  God  in  the 
 World  to  come  :  That  as  Idolatry  and  Bloodihed,  fo  likewife  Fornication  and 
 finful  Luft,  are  of  this  nature  ^  that  they,  which  fo  farr  have  fallen  from  God, 
 ought  to  continue  for  ever  after  barred  from  accefs  unto  his  Sanctuary,  condem- 
 ned to  perpetual  profufion  of  Tears ,  deprived  of  all  expectation  and  hope  to 
 receive  any  thing  at  the  Churches  hands,  but  publication  of  their  fhame.  For ,  Securiras  <k- 
 ( faith  he)  who  mil  fear  to  rvaftc  out  that  which  he  hofeth  he  may  recover ?  Wtf,  «iam  U- 
 Who  will  be  careful  for  ever  to  hold  that ,  which  he  knoweth  cannot  for  ever  be  with-  bUotfttjU5'' 
 held  from  him?  He  which  (lack  net  h  the  Bridle  to  fmne ,  doth  thereby  give  it  eventhe 
 fpurr  alfo.  Takeaway  fear,  and  that  which  prefently  fucceedeth  in  ftead  thereof, 
 is  Licencious  defire.  Greater  Offences  therefore  are  puniihable ,  but  not  pardon- 
 able by  the  Church.     If  any  Prophet  or  Apoftle  be  found  to  have  remitted  fuch 
 
 Eeez  Tranfgreffions, 
 
i6o  The  Sixth  Tlool^  of 
 
 Tranfgreflions ,  they  did  it,  not  by  the  ordinary  courfe  of  Difcipline,  but  by  ex- 
 traordinary power.  For  they  alfo  raifed  the  Dead  ,  which  none  but  God  is  able 
 to  do-,  they  reftored  the  Impotent  and  Lame  men,  a  work  peculiar  to  Jefus 
 Chrift-,  Yea,  that  which  Chrift  would  not  do,  becaufe  executions  of  fuch  fe- 
 verity  befeemed  not  him ,  who  came  to  fave  and  redeem  the  World  by  his  fuf- 
 ferings,  they,  by  their  power,  ftrook  Blymas  and  Ananias ,  the  one  blinde,  and  the 
 other  dead.  Approve  firft  your  felves  to  be  ,  as  they  were ,  Ap  oftles  or  Prophets, 
 and  then  take  upon  you  to  pardon  all  men.  But ,  if  the  Authority  you  have 
 be  only  Minifterial ,  and  no  way  Soveraign ,  over-reach  not  the  limits  which 
 Cod  hath  fet  you-,  know,  that  to  pardon  capital  Sin,  is  beyond  your  Commif- 
 fion. 
 
 Howbeit-,  as  oftentimes  the  vices  of  wicked  men  do  caufe  other  their  com- 
 mendable qualities  to  be  abhorred ,  fo  the  honour  of  great  mens  vertues  is  eafi- 
 ly  a  Cloak  of  their  Errours  :  In  which  refpeft,  Tertullian  hath  paft  with  much 
 lefs  obloquy  and  reprehenfion  than  Novatian-,  who,  broaching  afterwards  the 
 fame  opinion,  had  not  otherwife  wherewith  to  countervail  the  Offence  he  gave, 
 and  to  procure  it  the  like  toleration.     Novatian ,  at  the  firft,  a  Stoical  Phylofo- 
 pher  (which  kinde  of  men  hath  alwayes  accounted  Stupidity  the  higheft  top  of 
 Wifdom,  and  Commiferation  the  deadlyeft  fin)  became  by  Inftitution and  Stu- 
 dy the  very  fame  *  which  the  other  had  been  before  through  a  feci et  natural 
 Diftemper  upon  his  Goaverfion  to  the  Chriftian  Faith,  and  recovery  from  Sick-, 
 nefs,  which  moved  him  to  receive  the  Sacrament  of  Baptifme  in  his  Bed.     The 
 c  ncil   Net"  Biftiops »  contrary  to  the  Canons  of  the  Church  >  would  needs,  in  fpecial  love 
 cafur.i  12.    towards  him,    ordain  him    Presbyter,  which  favour  fatisfied   not  him,  who 
 thought  himfelf  worthy  of  greater  Place  aud  Dignity.    He  clofed  therefore 
 with  a  number  of  well-minded  men ,  and  not  fufpicious  what  his  fecret  pur- 
 pofes  were ,  and  having  made  them  fure  unto  him  by  fraud  ,  procureth  his  own 
 Confecration  to  be  their  Bifhop.     His  Prelacy  now  was  able ,  as  he  thought ,  to 
 countenance  what  he  intended  to  publifli ,  and  therefore  his  Letters  went  pre- 
 fently  abroad  to  fundry  Churches  ,    advifing  them  never  to  admit  to  the 
 Fellowship  of  Holy  Myfteryes ,  fuch  as  had ,  after  Baptifme ,  offered  Sacrifice 
 to  Idols. 
 50crrft.i4.ci5      There  was  prefent  at  the  Council  of  Nice ,  together  with  other  Bifhops , 
 one  Acefius  a  Novatianift ,  touching  whofe  diverfity  in  opinion  from  the  Church, 
 concil.  mcen.  the  Emperour  defies  to  hear  fome  reafon ,  asked  of  him  certain  Queftions: 
 c  j"-      ^     for  Anfwer  whereunro ,  Acefws  weaveth  out  a  long  Hiftory  of  things  that  hap- 
 00 at.  .i.r.7.  nej  jn  t[ie  perfecution  under  Deems-,     And  of  men,  which  to  favelife,  forfook 
 Faith.    But  in  the  end  was  a  certain  bitter  Canon,  framed  in  their  own  School, 
 That  men  which  fall  into  deadly  fin  after  holy  Bapttfm,  ought  never  to  be  again  ad- 
 mitted to  the  Communion  of  Divine  Myfteries  :     That  they  are  to  he  exhorted  unto 
 Repentance  -,  howbeit  not  to  be  put  in  hope  thai  Pardon  Can  be  had  at  the  Prieffshands^ 
 but  with  God,  which  hath  Soveraign  Power  and  Authority  in  himfelf  to  remit  fins, 
 it  may  be  in  the  end  they  Jhall  fnde  Mercy.-    Thefe  Followers  of  Novatian,  which 
 gave    themfdves   the  Title   of  Ka^apol ,  Clean ,  pure  and  unfpotted  men , 
 had  one  point  of  Montanifm  more  than  their  Matter  did  profefie  5  for  amongft 
 Sinnes   unpardonable  ,  they  reckoned  fecond  Marriages ,  of  which  opinion  Ter- 
 tullian  making  ( as  his  ufual  manner  was )  a  fait  Apology ,  Such  is  (  faith  he  ) 
 cur  (tony  hardnefs ,  that  defaming  our  Comforter  with  a  kinde  of  enormity  in  Difci- 
 pline ,  we  dam  up  the  doors  of  the  church ,  no  lefs  againfl  twice-married  men ,  then 
 againfi  Adulterers,  and  Fornicators.     Of  this   fort  therefore  it  was  ordained 
 by   the  Nycene  Synod ,  that ,  if  any  fuch  did  return  to  the  Catholick  and  A- 
 poftolick   unity ,    they  fhould  in  Writing  binde  themfelves  to  obferve  the  Or- 
 ders of  the  Church,  and  Communicate  as  well  with  them,  which  had  been 
 often  married,  or  had  fallen  in  time  of  Perfecution,  as  with  other  fort  of  Chri- 
 ftian people.    But  further  to  relate ,  or ,  at  all  to  refel  the  errour  of  mif-belie- 
 ving  men,  concerning  this  point,  is  not  nqw  to  our  prefent  purpofe  greatly  ne- 
 ceflary. 
 
 The 
 
Ecclefiaflkal  ^Polity,  26 \ 
 
 The  Church  may  receive  no  fmall  detriment  by  corrupt  practice ,  even  there 
 where  Doctrine  concerning  the  fubftance  of  things  pra&ifed  is  free  from 
 any  great  or  dangerous  corruption.  If  therefore  that  which  the  Papacy  doth 
 in  matter  of  Confefsions  and  Absolution,  be  offenfive,  if ;. it  palpably  ferve  in 
 the  ufe  of  the  Keyes,  howfoever,  that,  which  it  teacheth  in  general  concern- 
 ing the  Churches  power  to  retain  and  forgive  finnes  be  admitted  true,  have  they 
 not  on  the  one  fide  as  much  whereat  to  beabafht,  as  on  the  other  wherein  to  re- 
 joyce  t 
 
 They  binde  all  men  upon  pain  of  everlafting  condemnation  and  death,  to  make 
 Confeffions  to  their  Ghoftly  Fathers  of  every  great  offence  they  know ,  and 
 can  remember  that  they  have  committed  againft  God.  HathChrrftin  hisGof- 
 pel  fo  delivered  the  Doctrine  of  Repentance  unto  the  World  1  Did  his  Apo- 
 ftles  fo  preach  it  to  Nations <  Have  the  Fathers  fo  believed,  or  fo  taught? 
 Surely  Novatian  was  not  fo  mercilefs  in  depriving  the  Church  of  power  to  Ab- 
 folve  fome  certain  Offenders,  as  they  in  impofing  upon  all  a  neceffity  thus  to' 
 confefs.  Novatian  would  not  deny  but  God  might  remit  that  which  the  Church 
 could  not,  whereas  in  the  Papacy  it  is  maintained,  that  what  we  conceal  from 
 men,  God  himfelf  mail  never  pardon.  By  which  over-fight ,  as  they  have  here 
 furcharged  the  World  with  multitude,  but  much  abated  the  weight  of  Confef- 
 fions, fo  the  carelefs  manner  of  their  Abfolution,  hath  madeDifcipline,  for  the 
 moft  part ,  amongft  them  a  bare  Formality  :  Yea  ,  rather  a  mean  of  emboldening 
 unto  vicous  and  wicked  life,  then  either  any  help  to  prevent  future,  or  medi- 
 cine to  remedy  prefent  evils  in  the  Soul  of  man.  The  Fathers  were  flow,  and 
 alwayes  fearful  to  abfolve  any  before  very  manifeft  tokens  given  of  a  true  Penitent 
 and  Contrite  fpirjt.  It  was  not  their  cuftom  to  remit  fin  firft ,  and  then  to 
 impofe  works  of  fatisfaction ,  as  the  fafhion  of  Rome  is  now ,  in  fo  much  that 
 this  their  piepofterous  courfe,  and  mif-ordered  practifes  hath  bred  alfo  in  them 
 an  errour  concerning  the  end  and  purpofe  of  thefe  works.  For  againft  the  guii- 
 tinefs  of  fin  ,  and  the  danger  of  everlafting  condemnation  thereby  incurred ,  Con- 
 feffion  and  Abfolution  fucceeding  the  fame  ,  are,  as  they  take  it,  a  remedy 
 fufficient  :  and  therefore  what  their  Penitentiaries  do  think  to  enjoyn  farther , 
 whether  it  be  a  number  of  Ave-Maries  dayly  tobefcored  up,  a  Journey  of  Pil- 
 grimage to  be  undertaken ,  fome  few  Dimes  of  ordinary  Diet  to  be  exchanged, 
 Offerings  to  be  made  at  the  fhrines  of  Saints ,  or  a  little  to  be  fcraped  offfrom 
 Mens  fuperfluities  for  relief  of  poor  People ,  all  is  in  lieu  or  exchange  with  God, 
 whofe  Juftice,  notwithftanding  our  Pardon  ,  yet  oweth  us  ftill  fome  Temporal 
 punifhment,  either  in  this  or  in  the  life  to  come,  except  we  quit  it  our  felves  here 
 with  works  of  the  former  kinde,  and  continued  till  the  ballance  of  God's  moft 
 ftrict  feverity  fhall  finde  the  pains  we  have  taken  equivalent  with  the  plagues 
 which  we  fhould  endure  5  or  elfe  the  mercy  of  the  Pope  relieve  us.  And 
 at  this  Poftern-gate  cometh  in  the  whole  Mart  of  Papal  Indulgences  fo  infinite- 
 ly ftrewed ,  that  the  pardon  of  Sinne  ,  which  heretofore  was  obtained  hard- 
 ly ,  and  by  much  fuit  ,  is ,  with  them  become  now  almoft  impoflible  to  be 
 efcaped. 
 
 To   fet  down  then   the  force   of  this ,  Sentence  in    Abfolving  Penitents  5 
 There  are  in  Sinne  thefe  three  things  :  The  Ad  which  pafTeth  away  and  vanifh- 
 eth  :  The   Pollution  wherewith  it  leaveth  the   Soul  defiled  ■,  And  the  Pu-  rn  peccato, 
 nifhment   whereunto  they  are  made  fubject  that    have  committed   it.     The  tr|aiu[";afljo 
 act  of  Sin,  is  every  deed,  word,  and  thought  againft  the  Law  of  God.     For  macula,  &fc- 
 Sinne  is  the  tranfgre'fsion  of  the  Law,  and  although  the  deed  it  felfdonotconti-  <iucla:  Bon- 
 nue,  yet  is  that  bad  quality  permanent,  whereby  it  maketh  the  Soul  unrigh-  qe™'   4-'U7" 
 teous  and  deformed  in  God's   fight.     From  the  Heart,  come  evil  Cogitations ,  i  ]oh.  3.4. 
 Murthers ,    Adulteries,  Fornications,  Thefts  ,  falfe-Teflimonies  ,  Slanders  $  Thefe  Mar' I5'  '' 
 are  things  which  defile  a  man.     They  do  not  only,  as  effects  of  impurity ,  argue 
 the  Neft  no  be  unclean,  out  of  which  they  came  ■,  but  as  caufes  they  ftreng  then 
 that   difpofition  unto  Wickednefs ,   which  brought    them   forth  ;   They  are 
 both  fruits  and  feeds  of  uncle'annefs ,  they  nourifh  the  root  out  of  which  they  grow, 
 
 they 
 
2Qi  The  Sixth  cBool{  of 
 
 they  breed  that  iniquity ,  which  bred  them.  The  blot  therefore  of  Sinabideth, 
 though  the  a<2  be  tranfitory.  And  out  of  both  arifeth  a  prefent  debt ,  to  en- 
 dure what  punifhment  foever  the  evil  which  we  have  done  deferveth;  an  Obligati- 
 on ,  in  the  Chains  whereof  Sinners ,  by  the  Juftice  of  Almighty  God  ,  continue 
 AftsS.  :?.  bound  till  Repentance  4oofe  them.  Repent  this  thy  Wickedness  (faith  Peter)  un- 
 to Simon  Magus ,  befeech  God  ,  that,  if  it  be  poffible,  the  thought  of  thine 
 heart  may  be  pardoned;  for  I  fee  thou  art  in  thegallofbitternefs,  and  in  the  bond 
 Prov.  $.  22.    of  Iniquity.     In  like  manner  Solomon:  The  Wicked  fhall  be  held  faftinthe  cords  of 
 
 his  own  fin. 
 Sacerdotes  o-  ^or  doth  God  only  binde  Sinners  hand  and  foot  by  the  dreadful  determination 
 pus  Juftitia:  qC  jjjj  own  unfearchable  Judgment  againft  them ;  but  fometime  alfo  the  Church 
 peccatCores'n  bindeth  by  the  Cenfures  of  her  Difcipline  :  So  that  when  Offenders  upon  their 
 cum  cos  jefia  Repentance  are,  by  the  fame  Difcipline,  abfolved,  the  Church  loofeth  but  her  own 
 opTmE-    Bonds ,  the  Chains  wherein  /he  had  tyed  them  before. 
 
 cord  \x  cam  Ac 
 
 eaaliquad  relaxant,  vel  Sacrsfhentorum  commumoni  concilianrj  alia  opera  in  peccatores  cxercerenequcunr.    Scnf. 
 
 I.  4.  dif.  18. 
 
 Ads  7.  60.         The  a<5t  of  Sin  God  alone  remitteth  in  that  his  purpofeisnevertocallitto 
 
 rCorV9""  account,  or  t0  ty  *f  unt0  mem  c^)arKe'->  The  (lain  he  wafheth  out  by  the  fanclifying 
 
 Tit.  3.5.  Grace  of  his  Spirit  ;  And  concerning  the  punifhment  of  Sinne,  as  none  elfe  hath 
 
 Luc  12.  $.  power  to  caft  Body  and  Soul  into  Hell  fire,  fo  none  power  to  deliver  either  be- 
 
 Mat.  10.  28.     K.  ,       ,  .  '  l 
 
 fides  him. 
 
 As   for  the  Minifterial  Sentence  of  private  Abfolution ,  it  can  be  no  more 
 than  a' Declaration  what  God  hath  done;   It  hath  but  the  force  of  the  Pro- 
 phet Nathans  Abfolution ,  God  hath  taken  away  thy  Sin  :  Than  which  conftru- 
 &iqn ,  efpecially  of  words  judicial ,  there  is  not  any  thing  more  vulgar.     For 
 2  Sam.  12.13.  example  ,  the   Publicans  are  -faid  in  the  Gofpel  to  have  juftified  God  ,.  The 
 luc  7.  17     Jews  in  Malachi  to  have  bleffed  Proud  men ,  which  finne  and  profper  ;  not 
 waiach.3.15.   t^at  tjie  one  ^jj  ma^e  (^0£j  righteous  ,  or  the  other  the  wicked  happy  :  But 
 
 to  blefs,  to  Juftifie,  and  to  Abfolve  ,  are  as  commonly  ufed  for  words  of 
 Judgement ,  or  Declaration ,  as  of  true  and  real  efficacy  ;  Yea ,  even  by  the 
 Sent.  1.  4.  dif.  opinion  of  the  Matter  of  Sentences  ;  It  may  be  foundly  affirmed  and  thought 
 '8-  that  God  alone  doth  remit  and  retain  Sinnes ,  although  he  have  given  Pow- 
 
 er to  the  Church  to  do  both;  But  he  one  way,  and  the  Church  another. 
 He  only  by  himfelf  forgiveth  Sinne,  who  cleanfcth  the  Soul  from  inward  ble- 
 mifh ,  and  loofeth  the  Debt  of  Eternal  death  :  So  great  a  Priviledge  he  hath 
 not  given  unto  his  Priefts ,  who  notvvithftanding  are  authorized  to  Ioofe  and 
 binde,  that  is  to  fay,  declare  who  are  bound,  and  who  are  loofed.  For  al- 
 beit a  man  be  already  cleared  before  God ,  yet  he  is  not  in  the  Church  of 
 God  fo  taken,  but  by  the  vertue  of  the  Priefts  Sentence;  who  likewife  may  be 
 faid  to  binde  by  impofing  Satisfaction ,  and  to  loofe  by  admitting  to  the  Holy 
 Communion. 
 Hitr.tom.<5.  Saint  Hierom  alfo  ,  whom  the  Mafter  of  the  Sentences  alledgeth  for  more 
 i^Mat"''  n  countenance  of  his  own  opinion,  doth  no  lefs  plainly  and  directly  affirm;  That  as 
 the  Priefts  of  the  Law  could  only  dif c em ,  and  neither  caufe  nor  remove  Leprofies  $ 
 So  the  Minifters  of the  Gofpel ,  when  they  retain  or  remit  Sin,  do  but  in  the  one  judge 
 how  long  we  continue  guilty,  and  in  the  other  declare  when  we  are  clear  or  free.  For 
 there  is  nothing  more  apparent,  than  that  the  Difcipline  of  Repentance ,  both 
 Publick  and  Private  ,  was  ordained  as  an  outward  mean  to  bring  men  to  the 
 vertue  of  inward  Converfion  :  So  that  when  this  by  maniieft  tokens  did  feem 
 effe&ed ,  Abfolution  enfuing  ( which  could  not  make  )  ferved  only  to  declare  men 
 innocent. 
 
 But  the  caufe  wherefore  they  are  fo  ftiff,  and  have  forfaken  their  own  Mafter  in 
 this  point ,  is ,  for  that  they  hold  the  private  Difcipline  of  Penitency  to  be  a  Sacra- 
 ment :  Abfolution  an  external  fign  in  this  Sacrament ;  the  figns  external  of  all  Sa- 
 craments in  the  New  Teftament,  to  be  both  caufes  of  that  which  they  fignifie,  and 
 figns  of  that  which  they  truly  caufe. 
 
 To 
 
Ecclefiaflical  Tolity^  2fa 
 
 To  this  opinion  concerning  Sacraments ,  they  are  now  tyed  by  expounding  a 
 Canon  in  the  Florentine  Council,  according  to  the  former  Ecclefiaftical inventi- 
 on received  from  Thomas.     For  his  device  it  was,  that  the  mercy  of  God,  which 
 ufeth  Sacraments  as  Inftruments  whereby  to  work,  indueth  them  at  the  time  of 
 their  Adminiftration  with  fupernatural  force  and  ability  to  induce  Graceintothe 
 Souls  of  men  ;  Even  as  the  Axe  and  Saw  doth  feem  to  bring  Timber  into  that  fa- 
 fliion  which  theminde  of  the  Artificer  intendeth.     HisConceipt,  Scotm,  Occam,  Scot,  fcnt.1.4. 
 Petms  Alliacenfis ,  with  fundry  others  ,  do  moil:  earneftly  and  ftrongly   impugn'  ^J^8!4' 
 mewing  very  good  reafon  wherefore  no  Sacrament  of  the  new  Lawcaneitherby  qlSnura. 
 vertue  which  it  felf  hath,  or  by  force  fupernatural  given  it,  be  properly  a  caufe  0ccamm  <■ 
 to  work  Grace-,  but  Sacraments  are  therefore  faid  to  work  or  conferr  Grace,  ^//J^quift. 
 becaufe  the  will  of  Almighty  God  is,  although  not  to  give  theinfuch  efficacy    •■  "M-fenr. 
 yet  himfelf  to  be  prefent  in  the  Miniftry  of  the  working  that  effect  ,  which  pro- 
 ceedeth  wholly  from  him,  without  any  real  operation  of  theirs  fuch  as  can  enter  in- 
 to men's  Souls. 
 
 In  which  conftrucl: ion ,  feeing  that  our  Books  and  Writings  have  made  it  known 
 to  the  World  how  we  joyn  with  them  ,  it  feemeth  very  hard  and  injurious 
 Dealing  ,  that  BelUrmine  throughout  the  whole  courfe  of  his  fecond  Book 
 aZ>e   Sacramentis   in  genere  ,  mould   fo  boldly  face 
 
 down  his  Adverfaries ,  as  if  their  opinion  were,  that  Sa-      "  ^"f^nid&hacreinterdumitafcrrbunt.ur. 
 craments  are  naked,  empty  ,  and  ineffectual  fignes;    l&^rSEffiffif'S"^*  mf*dma 
 
 .        '       1  r  v  1  1     /-     1  °      •       autem  aperriijimelLnbuntconcrana  :  attemper 
 
 Whererein  there  IS  no  Other  force  than  only  lUCh,  as  in     'n  eadem  fententia  nunent,   Sacramenta  non 
 
 Pictures  to  ftir  up  the  minde,  that  fo  by  theory  and  fpe-    ',aberre  j"""«,*»f  '>i»m  eificientiam  refpeflu  gra. 
 
 1     •  c    1  •    r  r         J      i-  •  L  in-       n*'  ftd  ^flenuilafigna,  ramen  mediate  aliquid 
 
 CUhtlOn  Of  things  represented,    Faith  may  grOW;    Fl-     tfficere  quatenus   excitant  &  alunt  fidem  ,  quod 
 
 nally ,  That  all  the  operations  which  Sacraments  have,  'Plum  non  f*ciunt  ni(i  [ epra?fentando,  ut  sacra- 
 
 is  a  fenfible  and  divine  Inftruction.     But  had  it  pleafed  S^^JS£SS*5S?SS 
 
 him,  not  to  hud- wink  his  own  knowledge ,  I  nothing  >n  genere,  1. 2.  c.  2. 
 
 doubt  but  he  fully  faw  how  to  anfwer  himfelf  5  it  being  cJ^S  figna  func  rh'c/,Cis  no"  ad  farn 
 
 n      J  ..  i-i  1       1  1  •  1       •  r    "nem  iDltitutJ,  quam  ad  f!gnincandum;alia  ad 
 
 a  matter  very  itrange  and  incrediDle,that  one  which  with   fignificandum  &  efficiendum ,  qua:  ob  id  Prafti- 
 fo  great  diligence  hath  winowed  b  his  Adverfarys  Wri-   "  dicipommt.    comroverfia  eft  inter  n3S  & 
 
 •  n       ij  1      ■  f  „L   •     _•    J  t>  nsreticos,   quod    illi  faount  Sacramenta  ficna 
 
 tings,  iliould  be  ignorant  of  their  minds.     For,  even   pr,oris  geVris.  ^  fi  oftcnikrrc  v™t\Zs 
 
 as  in  the   Perfon  of  OUr  Lord  JefuS  Chrift,  both  God     el,e  H™  pofterioris  generis ,  obcinuimns  [cau- 
 
 andMan,  when  his  human  nature  is  by  it  felf  confider-    fai?,Cc^,fv  ™.™    •  j       n.\ 
 
 ,  3  1  1  1  •  1  •   1  "    S.mper    memona  repetendum  eft  Sacra- 
 
 ed,    We  may  not   attribute  that  UntO  him,    Which  We    menta  nihil  aliud  quam  inftrumentalesclk  con- 
 
 do  and  muff  afcribe  as  oft  as  refpeel:  is  had  unto  both   ****?  nobis  Pfty&mti*.   cdv.  in  Ant.  con. 
 
 .  i  -      j      r    1  r    •     **  1  Frid.  fc.7.c.  5.    Si  qui  lint  qni  necnt  Saciamen- 
 
 natures  combined;  fo  becaufe  in  Sacraments  there  are   ris  comineri  grwiamquam  purine,  iiioi  inpro- 
 two  things  diftinctly  to  be  confidered,  the  outward   kamns,  ibid.  can.  6. 
 fign,  and  the  fecret  concurrence  of  Gods  moft  bleffed 
 
 Spirit,  in  which  refpeel:  our  Saviour  hath  taught  that  Water  and  the  Holy  Ghoft  clfte  motl«s 
 are  combined,  to  work  the  myfterie  of  new  birth;  Sacraments  therefore,  as  figns,  "^""nem" 
 have  only  thofe  effects  before  mentioned  :  but  of  Sacraments ,  in  that  by  God's  fign*,  cum  Sa- 
 own  Will  and  Ordinance  they  are  figns  affifted  alwayes  with  the  power  of  the  Holy  no^kgi? 
 Ghoft ,  we  acknowledge  whatfoever  either  the  places  of  the  Scripture,  or  the  Au-  non  ibium  fig- 
 thority  of  Councels  and  Fathers,  or  the  proofs  and  arguments  of  reafon  which  he  *jccm,fed  «»?• 
 alledgeth ,  can  fliew  to  be  wrought  by  them.     The  Elements  and  words  have  pow-  pa™8™  q!"  J- 
 er  of  infallible  fignification,  for  which  they  are  called  Seals  of  God's  Truth;  The  **i-  Aiexan. 
 Spirit  affixed  unto  thofe  Elements  and  Words ,  power  of  operation  within  the  Soul,  £,"££*& 
 moft  admirable,  divine,  and  impoffible  to  be  expreft.     For  fo  God  hath  inftituted  15. 5. 1.&2.' 
 and  ordained  that ,  together  with  due  adminiftration  and  receit  of  Sacramental  Jh2„li<^cnt' 
 figns,  there  fhall  proceed  from  himfelf ,  Grace  effectual ,  toSanctifie,  to  Cure,  to  Aifilc!  in3' 
 Comfort ,  and  whatfoever  elfe  is  for  the  good  of  the  Souls  of  Men.     Howbeit  this  q ,anr-  fcnt.9.- 
 opinion  Q  Thomas  rejecteth,  under  pretence  that  it  maketh  Sacramental  Words  £  ^^"l" 
 
 hid.  torn.  Fer- 
 rar.  lib.  4.' cont.  Gent-  c.  57.  NecefTeeft  ponere  aliquamvirtutem  fuper:iaturalcmin  Sacram.ntis.  Sent.  4.  d.i.q.  1. 
 act.  4.  facramentum  confequitur  fpiritualemvircutem  cum  bcnedicTione  Chrifti ,  &apphcatione  Miniftri  ad  11  Turn  Sacra- 
 menti.  par.  3.  q.  62.  art.  4.Concil.  Vidus  Sacramentalis  habet  tfTe  tranfiensex  uno  in  aliud  &  incomp'erum,  Ibidem. 
 Ex  Sacramentis  duo  confequunturin  anima,  unum  eft  character  ,  five  aliquij  ornatus ;  aliud,  eft  gratia.  KefpeiSu  primo, 
 Sacramenta  funt  caul's  aliquo  modo  erficientes ;  refpeflu  fecundo ,  funt  difponentes.  Sacramenta  caufant  difpofitionem 
 a'l  foraura  ultimim ,  fed  ultimam  perfeftionem  noninducunt.    Sent.  4.  d.  1.  art,4. 
 
 and 
 
264.  The  Sixth  'Bool^  of 
 
 and  Elements  to  be  in  themfelves  no  more  than  fignes,  whereas  they  ought 
 to  be  held,  as  caufes  of  that  they  fignifie.  He  therefore  reformeth  it  with 
 this  addition,  that  the  very  fenfible  parts  of  the  Sacraments  do  Inftrumen- 
 tally  effect  and  produce,  not  Grace,  (for  the  Schoolmen  both  of  thefe  times, 
 and  lonCT  after ,  did  ,  for  the  moft  part ,  maintain  it  untrue ,  and  fome  of 
 them  unpoffible,  that  fanctifying  Grace  fhould  efficiently  proceed  but  from 
 God  alone,  and s that  by  immediate  creation  ,  as  the  fubftance  of  the  Soul 
 doth  )  but  the  phantafie  which  Thomas  had ,  was,  that  fenfible  things,  through 
 Chrift's  and  the  Prieft's  Benediction,  receive  a  certain  fupernaturaf  tranfitory 
 force  which  leaveth  behinde  it  a  kinde  of  preparative  quality  or  beauty 
 within  the  Soul ,  whereupon  immediately  from  God  doth  enfue  the  Grace  that 
 juftifieth.  . 
 
 Now  they  which  pretend  to  follow  Thomas ,  differ  from  him  in  two  points : 
 For  firft ,  they  make  Grace  an  immediate  effect  of  the  outward  figne ,  which 
 he   for   the   dignity   and   excellency   thereof  was    afraid   to  do.     Secondly , 
 Whereas  he ,  to  produce  but  a  preparative  quality  in  the  Soul ,  did  imagine 
 God   to   create  in  the  Inftrument,    a  fupernatural    Gift,  or   liability;    They 
 confeffe,  that   nothing  is  created ,  infufed ,  or  any  way  inherent,  either  in  the 
 Word ,  or  in  the  Elements  5  nothing  that  giveth  them  Inftrumental  efficacy , 
 but  Gods  mere  motion ,  or  application.      Are  they  able  to  explain  unto  us , 
 Solus  Dcus     or  themfelves  to  conceive ,  what  they  mean  when  they  thus  fpeak  ?     For  ex- 
 alk^uodn™  ample,  let  them  teach  us,  in  the  Sacrament  ofBaptifme,  what  it  isforWa- 
 AngenT,  qui  ter   to  be  moved,  till  it  bring. forth  Grace.     The  application  thereof  by  the 
 funt  "?£•!•£    Minifter  is  plain  to  fenfe ;  The  force  which  it  hath  in  the  minde ,    as  a  moral 
 c"atur'is!  hoc*  inftrument  of  Information  ,  or  Infti  u&ion  ,  we  know  by  reafon ;  and  by  Faith, 
 communicc    we  Underftand  how  God  doth  aflift  it  with  his  Spirit ;    Whereupon  enfueth 
 dfuqliwti.  tne  Grace  whicn   Saint  Cyprian  did  in  himfelf  obferve ,  faying  ,     After  the 
 Eph'.a.  bathe  of  Regeneration ,  having  fcowed  out  the  (tained  foulneffe  of  former  life ,  fu- 
 
 pernatural light  had  entrance  into  the  Breafi  which  was  purified  and  cleanfed  for 
 it :  After  that  a  fecond  nativity  had  made  another  man  ,  by  inward  receipt  of 
 the  Spirit  from  Heaven  5  things  doubtful  began  in  marvellous  manner  to  appear 
 certain^  that  to  be  open  which  lay  hid,  Darkneffe  to  fhine  like  the  clear  light, 
 former  bardneffe  to  be  made  facility  ,  impofiibility  eafmeffe  :  Infomuch  as  it 
 might  be  discerned  how  that  was  earthly ,  which  before  had  been  carnally  bred 
 and  lived ,  given  over  unto  Sinnes  ;  That  now  Cod's  own,  which  the  Holy  chofl 
 did  quicken. 
 
 Our  Opinion  is  therefore  plain  unto  every  man's  underftanding.  We  take 
 Cavcndum  it  for  a  very  good  fpeech  which  Bonaventure  hath  uttered  in  faying  :  Heed. 
 enim  nc  dum  mfljj.  y  taken  that  while  we  afigne  too  much  to  the  bodily  fignes  in  way  of  their 
 corporaiibus  Commendation ,  we  withdraw  not  the  honour  which  is  due  to  the  Caufe  which  work- 
 (ignis  adlau-  etfo  jn  them,  and  the  Soul  which  receiveth  them  :  Whereunto  we  conformably  Uach, 
 hamus  'bono,  that  the  outward  figne  apply  ed,  hath  of  it  f elf  no  natural  efficacy  towards  Grace, 
 rem  Caufa:  neither  doth  God  put  into  it  any  fupernatural  inherent  Vertue  ■  And ,  as  I 
 mx  fu'fcf  ien-  tmn^  j  we  tnus  farre  avouch  no  more  than  they  themfelves  confelTe  to  be  very 
 ti.  true. 
 
 If  any  thing  difpleafe  them  ,  it  is  becaufe  we  adde  to  thefe  Premifes  ano- 
 ther aflertion-,  That,  with  the  outward  figne,  God  joyneth  his  Holy  Spirit; 
 and  fo  the  whole  Inftrument  of  God  bringeth  that  to  paffe ,  whereunto  the 
 bafer  and  meaner  part  could  not  extend.  As  for  operations  through  the 
 motions  of  fignes,  they  are  dark,  intricate  and  obfcure;  perhaps  poffible, 
 howbeit ,  not  proved  either  true  or  likely ,  by  alledging  that  the  touch 
 of  our  Saviour's  Garment  reftored  Health  ,  Glay  Sight  when  he  applyed 
 it.  Although  ten  thoufand  fuch  Examples  mould  be  brought ,  they  over- 
 throw not  this  one  Principle  5  That ,  where  the  Inftrument  is  without  in- 
 Luk.iS.  Jt. 9.  herent,  the  Effect  muft  neceflarily  proceed  from  the  onely  Agents  adherent 
 power. 
 It  pafieth  a  man's  conceit  how  water  mould  be  carried  into  the  Soul  with 
 
 any 
 
EcclefiaUical  Tolity-  j^ 
 
 Bel.d'Sacr. 
 
 any  force  of  Divine  motion ,  or  Grace  proceed  but  merely  from  the  influence 
 of  God's  Spirit  :  Notwithftanding  ,  if  God  himfelf  teach  his  Church  in  this 
 cafe  to  believe  that  which  he  hath  not  given  us  capacity  to  comprehend ,  how  B 
 incredible  foever  it  may  feem,  yet  our  Wits  mould  fubmit  themfelves,  and  ingen!i. 
 Reafon  give  place  unto  Faith  therein.     But  they  yield  it,  to  be  no queftion of  c- '■ 
 Faith,  how   Grace  doth   proceed  from  Sacraments  ^  if  in  general  they  be  ac- 
 knowledged true  inftrumental  Caufes ,  by  the  Miniftry  whereof  men  receive  Dicimusgra- 
 Divine  Grace  :  And  that  they  which  impute  Grace  to  the  onely  operation  of  "  I  n<"^re- 
 God  himfelf,  concurring  with  the.  external  fign,  do  no  leffe  acknowledge  t'  e  I    ducTex*1 
 true  efficacy  of  the  Sacrament,  then  they  that  afcribe  the  fame  to  thequality    v "ru  'me  & 
 of  the  fign  applyed,  or  to  the  motion  of  God  applying,  and  fo  iarr  carrying^  l^anim* 
 till  Grace  be  not  created  but  extracted,  out  of  the  natural  poffibilitv    [  the  ''ruc  cater*' 
 Soul.     NeverthelefTe  this  laft  Philofophical  imagination  (if  I  may  call  .cPhilo-  Drnn,ia  quar 
 fophical,  which  ufeth  the  terms,  but  overthroweth  the  rules  of  I'hilofophy,  and  ^^"a"/ 
 hath  no  Article  of  Faith  to  fupport  it;  but  whatfoever  it  be)  they  follow  it  in  a  man-  ralibus  <iux 
 ner  all ,  they  caft  off  the  firft  qpinion  a  wherein  is  mo'ft  perfpicuity  and  ftrongeft  evi-.  ^TfTctp^n. 
 dence  of  certain  truth.  d'um  acciden- 
 
 The  Councel  of  Florence  and   Trent  defining,  that  Sacraments  contain  and  £    Alhn^'z 
 conferr  Grace,  the  fenfe  whereof  (if  it  liked  them)  might  fo  eafily  conform  c.%T 
 it  felf  with  the  fame  opinion  which  they  drew  without  any  juft  caufe  quite  and 
 clean  the  other  way ,  making   Grace   the  ifTue  of  bare  words ,  in  fuch  Sacra- 
 ments as  they  have  framed  deftitute  of  any  vifible  Element ,  and  holding  it 
 the  off-fpring  as  well   of  Elements  as  of  Words,  in  thofe  Sacraments  where 
 both  are-,  but  in  no  Sacrament  acknowledging  Grace  to  be  the  fruit  of  the  Ho- 
 ly Ghoft  working"  with  the  outward  figne ,  and  not  by  it ,  in  fuch  fort ,  as 
 Thomai  himfelf  teacheth  ;     That  the  Apoftles  Impofition  of  Hands  caufed  not  Tho-deVerfc 
 the  comming  of  the  Holy  Ghoft ,  which  notwithftanding  was  beftowed  together  reread""*. 3 
 with  the  exercife  tif-that  Ceremony h  Yea,  by  it,  ( faith  the  Evangelift )  to  AflsViS.' 
 wit,  as  by  a  mean,  which  came  between  the  true  Agent  and  the  Effect ,  but  not 
 otherwife. 
 
 Many  of  the  Antient  Fathers  ]  prefuppofing  that  the  Faithful  before  Chrift 
 had  not  till  the  time  of  his  comming ,  that  perfect  Life  and  Salvation  which 
 they  looked  for ,  and  we   poffeffe ,  thought  likewife  their  Sacraments  to  be  but 
 prefigurations   of  that  which  ours ,  in  prefent ,   do  exhibit  :  For  which  caufe 
 the  Florentine  Councel,  comparing  the  one  with  the  other,  faith,  That  the  old 
 did  onely  fhadoxv  Grace  ,  which  was  afterward  to  be  given  through  the  pajsion  ofj-c- 
 Jus  chrift.     But  the  after-wit  of  latter  daies  hath  found  out  another  more  exquifite  Quod  ad  cir- 
 diftinction ,  That  Evangelical  Sacraments  are  caufes  to  effect  Grace  ,  through  mo-  <?umcifioncm 
 tions  of  fignes  legal ,  according  to  the  fame  fignification  and  fenfe  wherein  E-  remiffio^c- 
 vangelical  Sacraments  are  held  by  us  to  be  God's  Inftruments  for  that  purpofe.  bat  "none 
 For  hpwfoever  Bellarmine  harh  fhrunk  up  the  Lutherans  finews ,  and  cut  off  our  Le'  ??;! L""^** 
 Doctrine  by   the  skirts  *     Allen ,  although  he  terms  us  Hereticks ,  according  <si  divini,  eo. 
 to  the  ufual  bitter  venom  of  his  firft  ftyle ,  doth  yet  ingenuoufly  conrefs  ,  That  ^")opla"c 
 the   old  School-mens  Doctrine  and  ours  is  one  concerning  Sacramental  effica-  n-mfoiumha:- 
 cy,  derived  from  God  himfelf  affifting  by  promife  thofe  outward  fignes  of  retici\ fed  cti- 
 Elements  and  Words,  out  of  which  their  School-men  of  the  newer  mint ,  are  "eTufti'crf? 
 fo  defirous  to  hatch  Grace.     Where  God  doth  work  and  ufe  thefe  outward  Schoiaftici  vo« 
 means,  wherein  he  neither  findeth  nor  planteth  force  and  aptneffe  towards  his  'ucrunrnova 
 intended  purpofe-,  fuch  means  are  but  fignes  to  bring  men  to  the confideration  of  confetreng?a- 
 
 tiam.  AUn  de 
 Sacr.  ingen.  c.  35.  Eoaaventura,  Scotus  ,  Durandus,  Richardus,  Occamus,  Martilius,  Gabriel,  volunc lolum  De- 
 um  producere  gratiam  ad  prasfentiam  Sacramt  >  torum.  Beltarm-  deSacr  in  gen.  lib.  2.  cap.  n.  Puto  lop.ge  probatio- 
 rem  &  tutiorem  fenrentiam  qua:  dat  Sacramc  .  s  veram  efficientiam.  Primo ,  quia  doftorcspallimdoccnr ,  Sacramen-> 
 ta  non  agere  nifi  prius  a  Deo  virtutem  feu  bt.ierticrionem  feu  fanctificationem  accipianr,  &  referunt  <  ffechim  Sacramen- 
 eoruin  ad  omnipctentiam  Dei ,  &  conferunt  cum  veris  caufis  efficicncibu<.  Sccundo,  quia  non  eflccdiffe  n  ia  inter 
 modum  agendi  Sacramentorum  ,  &  fi^norum  Magicorum.  1'ertio  ,  quia  tunc  non  tiTet  homo  Dei  Minifler  in  ipfa  aftio- 
 ne  Sacramcnti  ,  fed  homo  pra6eret  lignum  aftione  fua  ,  &Deus  fua  aftione  vifo  eofigno  infunderec  gratiam  ,  utcurn 
 unus  oftendic  fyngrapham  Mercarori ,  &  illc  dat  pecunias.  At  Scripture  docenr,  quod  Dens  baptizat  per  homii.em. 
 Bellarm.  lib.  :.  cap.  n. 
 
 F  f  f  his 
 
266  The  Sixth  <BooI(  of 
 
 his  Omnipotent  Power,  which,  without  the  ufe  of  things  fenfi61e,  would  not  be 
 marked. 
 
 At  the  time  therefore  when  he  giveth  his  Heavenly  Grace,  he  applyeth,  by 
 the  hands  of  his  Minifteis,  that  which  betokeneth  the  fame-,  nor  only  betokeneth^ 
 but,  being  alfo  accompanied  for  ever  with  fuch  Power  as  doth  truly  work  ,  is  in  that 
 refpect,  termed  God's  Inftrument ,  a  true  efficient  caufe  of  Grace-,  acaufe  not 
 in  it  felf,  but  onely  by  connexion  of  that  which  is  in  it  felf  acaufe,  namely, 
 God's  own  Strength  and  Power.  Sacraments ,  that  is  to  fay  ,  the  outward 
 fignes  in  Sacraments  ,  work  nothing  till  they  be  bleffed  and  fanctified  bv 
 God. 
 
 But  what  is  God's  Heavenly  Benediction  and  Sanctification ,  faving  onely  the 
 affociation  of  his  Spirit?  Shall  we  fay  that  Sacraments  are  like  Magical  fignes, 
 if  thus  they  have  their  effect?  Is  it  Magick  for  God  to  manifeft  by  things  fen- 
 fible  what  he  doth ,  and  to  do  by  his  moft  glorious  Spirit  really ,  what  he  ma- 
 nifefteth  in  his  Sacraments  ?.  The  delivery  and  adminiftration  whereof,  re- 
 maineth  in  the  hands  of  mortal  men,  by  whom,  as  by  perfonal  Inftruments ,  God 
 doth  apply  fignes,  and  with  fignes  inseparably  joyn  his  Spirit ,  and  through  the 
 power  of  his  Spirit  work  Grace.  The  firft  is  by  way  of  concomitance  and  confe- 
 quence  to  deliver  the  reft  alfo  that  either  accompany,  or  enfue. 
 
 It  is  not  here ,  as  in  Cafes  of  mutual  Commerce,  where  divers  Perfons  have  divers 
 acts  to.  be  performed  in  their  own  behalf-,  a  Creditor  to  ffitw  his  Bill,  and  a  Debtor 
 to  pay  his  Money.  But  God  and  Man  doe  here  meet  in  one  Action  upon  a 
 Third ,  in  whom ,  as  it  is  the  work  of  God  to  create  Grace ,  fo  it  is  his  work  by 
 the  hand  of  the  Miniftry  to  apply  a  fign  which  fhould  betoken ,  and  his  work 
 to  annex  that  Spirit  which  fhall  effect  it.  The  Action  therefore  is  but 
 one,  God  the  Author  thereof,  and  Man  a  Co-partner,  by  him  afllgned  to 
 work  for,  with,  and  under  him.'  God  the  Giver  of  Grace,  by  the  outward 
 Miniftery  of  man,  fo  farr  forth  as  he  authorizeth  man  to  apply  the  Sacraments 
 of  Grace  in  the  Soul ,  which  he  alone  worketh ,  without  either  Inftrument  or 
 Co-agent. 
 
 Whereas  therefore  with  us  the  remiflion  of  Sinne  is  afcribed  unto  God,  as  a 
 thing  which  proceedeth  from  him  only  ,  and  prefently  followeth  upon  the 
 vertue  of  true  Repentance  appearing  in  man ;  that  which  we  attribute  to  the 
 vertue,  they  do  not  only  impute  to  the  Sacrament  of  Repentance-,  but,  having 
 made  Repentance  a  Sacrament,  and  thinking  of  Sacraments  as  they  do,  they 
 are  enforced  to  make  the  Miniftry  of  thePriefts,  and  their  Abfolution  a  caufe 
 of  that  which  the  fole  Omnipotency  of  God  worketh. 
 
 And  yet  for  my  own  part,  I  am  not  able  well  to  conceive  how  their 
 Doctrine ,  That  human  Abfolution  is  really  a  caufe  out  of  which  our  De- 
 liverance from  Sinne  doth  enfue,  can  cleave  with  the  Council  of  Trent, 
 Scff.^'Jc!*  defining,  That  Contrition  perfected  with  Charity  doth  at  all  times  it  felf  recon- 
 cile o fenders  to  Cod ,  before  they  come  to  receive  actually  the  Sacrament  of  Pe- 
 nance. How  it  can  ftand  with  thofe  Difcourfes  of  the  learned  Rabbies,  which 
 Eriiarm  de  grant ,  That  whofoever  turneth  unto  God  with  his  whole  heart ,  hath  immediate- 
 wax..  .2.  iy  ifc  sinnes  taken  away  ;  That  if  a  man  he  truly  converted ,  his  Pardon  cat* 
 neither  be  denyed  nor  delayed  -,  It  doth  not  ftay  for  the  Prieft's  Abfoluti- 
 on ,  but  prefently  followeth  :  Surely ,  //  every  contrite  Sinner ,  in  whom  there 
 u  Charity  ,  and .  a  fmcere  converfion  of  Heart  ,  have  Rcmifiion  of  Sinnes  gi- 
 ven him  t  before  he  feek  it  at  the  Prieft's  hands  ^  ;/  reconciliation  to  God  be  a 
 prefent  and  immediate  fequel  upon  every  fuch  Converfion  or  Change  :  It  mu(t 
 of  necefsity  follow ,  feeing  no  man  can  be  a  true  Penitent  er  Contrite  ,  which 
 doth  not  both  love  God ,  and  fincerely  abhor  Sinne ,  that  therefore  they  all  be- 
 fore Abfolution  attain  Forgiveneffe  -?  whereunto  notwithftanding  Abfolution  is  f  re- 
 tended  a  Caufe  fo  necejfary ,  that  Sinne ,  without  it ,  except  in  fome  rare  extraor- 
 dinary  Cafe ,  cannot  pofibly  be  remitted.  Shall  Abfolution  be  a  Caufe  pro- 
 ducing and  working  that  Effect,  which  is  alwayes  brought  forth  without  it, 
 and  had,  before  Abfolution  be  thought  of  i  But  when  they  which  are  thus  before- 
 hand 
 
Ecclefeattical  Tolity,  ^6j 
 
 hand  pardoned  of  God ,  ihall  come  to  be  alfo  affoiled  by  the  Prieft ,  I  would 
 
 know  what  force  his    Abfolution  hath    in  this  cafe?     Are  they  able  to  fay 
 
 here    that  the   Prieft    doth  remit    any  thing?   Yet,  when  any  of  ours  afcri- 
 
 beth  the  Work  of  Remiilion  to  God,  and  interpreteth  the  iriefts  Sentence 
 
 to    be   but  a  folemn  Declaration    of  that   which    God   himfelf  hath  already 
 
 performed,    they  fcorn  at  it-,  they  urge  againft  it ,  that,  if  this  were  true ,  our 
 
 Saviour  Chrift  mould  rather  have  faid,    What  is  loafed  in  Heaven,  ye  frail  loo fe 
 
 on  Earth  ,  then   as  he  doth ,  whatfoever  ye  loofe  on  Earth ,  {ball  in  Heaven  be 
 
 loofed..    As  if  he  were  to  learn  of  us  how  to  place  his  words  ,  and  not  we  to 
 
 crave  rather  of  him  a  found  and  right  understanding,  left  to  his  difnonourand 
 
 our  own  hurt  we  mif-expound  them.     It  fufficeta,  I  think,  both  againft  their 
 
 conftruftions   to  have  proved  that  they   ground  an   untruth  on  his  fpeech; 
 
 and ,  in  behalf   of  our  own  ,   that  his  words  without  any  fuch   tranfpofit;- 
 
 on,  do   very  well  admit  the  fenfe  we  give  them;   which  is,  that  he  taketh 
 
 to  himfelf  the  lawfull  proceedings  of  Authority  in  his  Name,  and  that  the 
 
 Aft:  of  Spiritual  Authority  in  this  cafe,  is  by  Sentence  to  acquit  or  pronounce  Ha:c  eXp0n-t;0 
 
 them  free  from  finne,  whom  they  judge  to  be  fincerely  and  truly  penitent  5  which  Egorcabfci-' 
 
 Interpretation   they  rhemfelves  do  acknowledge,  though  not  fufficient,   yet  ^i' ^m  often' 
 
 very  true.  do ,  partim 
 
 quidem  vera 
 eft,  nontainen  perfefia.    Sacramenta  qnippe  nova lcgis  non  fclum  fignificanr,  fcleffictuncquol  fignificanr.    Soto.Unt. 
 1.  4. dift  14.  q.  1.  arc.  3. 
 
 Abfolution,  they  fay,  declareth  indeed;  but  this  is  not  all ,  foritlikewifema- 
 keth  innocent ;  whichaddition ,  being  an  untruth  proved,  our  truth  granted,  hath, 
 I  hope ,  fufliciency  without  it  $  and  consequently  our  opinion  therein,  neither  to  be 
 challenged  as  untrue,  nor  as  unfumxient. 
 
 To  rid  themfelves  out  of  thefe  Bryars ,  and  to  make  Remiflion  of  Sinnes  an 
 effeft  of  Abfolution ,  notwithstanding  that  which  hitherto  hath  been  faid ,  they 
 have  twofhifts  :  At  firft,  that  in  many  Penitents ,  there  is  but  Attrition  of  heart, 
 which  Attrition  they  define  to  be  Grief  proceeding  from  Fear 
 
 without  Love;  and  to  thefe,  they  fay,  Abfolution  doth  Atririo  foium  dicit  doiorem  propter 
 give  that  Contrition  whereby  men  are  really  purged  K? pc"  gratiam  sTctZ «£"& 
 from  Sinne.  Secondly,  that  even  where  Contrition  or  In-  comritus.  Soto.  km. 4.  dift.  14.  q< 
 ward  Repentance  doth  cleanfe  without  Abfolution ;  therea-     l:  art'  *' 
 
 fon  why  it  COmmeth  fo  to  palfe ,   is,    Becaufe  fuch  Contrites  Dum  acceditverecomrirus  propter 
 
 mtend  and  defire  Abfolution,  though  they  have  it  not.    Which     Deufn,  m«  emnj  mntritio  non  eft 
 
 .!•  1      r_L       '  P        Ai  r  t      •  •  conrrnio,  tuft  quaceniis  prius  narura 
 
 two  things  granted  :  The  one,  that  Abfolution  given,  ma-  mformetur  gratia  per  sacramentum 
 
 keth  them  contrite  that  are  not-,  the  other,  even  in  them  in  vor0.    Soto.  lent.  4.  dift.  14.  <jj 
 
 which  are  contrite,  the  caufe  why  God  remitteth  Sinne,  is  I'*""  '* 
 
 the  purpofe  or  defire  they  have  to  receive  Abfolution  :  we  Legidma  contrit;o  varum  Sacra- 
 
 are  not  to  ftand  againft  a  fequel  fo  clear  and  manifeft  as  this,  mcmi  Pro  fuo.  femP?re  dc^c  indu" 
 
 11  .3.  r  *>■  1     1    r  \  1  r  i  cere,  atquc  adtoin  virture  futuri  Sa- 
 
 thatalwayes  remiilion  of  Sinne  proceedeth  from  Abfolution    sramenripeccatarcvmctic.  id.itt.^. 
 either  had  or  defired. 
 
 But  fhould  a  reafonable  man  give  credit  to  their  bare  Conceit,  and  becaufe  their 
 Pofitions  have  driven  them  to  imagine  Abfolving  of  unfufficiently-difpofed 
 Penitents ,  to  be  a  real  creating  of  further  vertue  in  them ,  muft  all  other  men 
 think  it  due  i     Let  them  cancel  hence  forward  and  blot  out 
 
 of  all  their  Books,  thofe  old  Cautions  touching  Necefsity  of  Tunc  fementiasacerdotisjudicio  Dei 
 Wifdome,  left  Priefts  mould  inconfiderately  abfolve  any  tSS^Jffi'ff$&S£ 
 man,  in  whom  there  were  not  apparent  tokens  of  true  procedic,  ut  rcorumm:rita non  con- 
 Repentance  5  which  to  do ,  was,  in  Saint  Cyprians  Judgement,  traiJicant-  Senr-  '•  4-  4- 1 3. 
 Peflilent  Deceit  and  Flattery  ,  not  only  not  available  ,  but  hurt-  Non  eft  pc  riculofum  facerdoti  dice- 
 ful  to  them  that  hadtranfgrell;  a  frivolous,  frufirate,  andfalfe  rc-  Eg"'eabfoivo,  illis  mquibusilgna 
 peace,  fuch  as  caufed  the  unrighteous  to  truft  toalye  ,  andde-  P~',S  t^SST^SH 
 (iroyed  them  unto  whom  it  promifedjafcty.  What  needeth  Ob-  n°n  pecr.andi;  alias,  aVolrere  non  de. 
 fervatiojjp  whether  Penitents  have  Worthinefs,and  bring  Con-     bec'  rK  °^c- 22-  c^f- de  laPfis- 
 
 F  f  f  2  trition, 
 
3  63  '  The  Sixth  "Bool^  of 
 
 trition ,  if  the  words  of  Abfolution  do  infufe  Contrition  <  Have  they  bo:  n  us  all 
 this  while  in  hand ,  that  Contrition  is  a  part  of  the  matter  of  their  Sacra- 
 ment 5  a  Condition  or  Preparation  of  the  Minde  towards  Grace  to  be  received 
 by  Abfolution  in  the  form  of  their  Sacrament  i  And  muft  we  now  believe, 
 That  the  Form  doth  give  the  Matter  (?  That  Abfolution  beftoweth  Contri- 
 tion, and  that  the  words  do  make  prefentlyofsW,  David;  of  Judas,  Peter  i 
 For  what  was  the  Penitency  of  Saul  and  Judas ,  but  plain  Attrition  -,  honour 
 of  Sinne  through  fear  of  punifhment ,  without  any  long  fenfe ,  ortafteof  God's 
 
 Mercy  < 
 
 Their  other  Fiction,  imputing  remiffion  of  Sinne  to  defire  of  Abfolution  from 
 the  Prieft,  even  in  them  •which  are  truly  contrite,  is  an  evafion  fomewhat 
 more  witty  ,  but  no  whit  more  poffible  for  them  to  prove.  Belief  of  the 
 -World  and  Judgement  to  come,  Faith  in  the  Promifes  ,  and  Sufferings  of 
 Chrift  forMankinde,  Fear  of  his  Majeftie,  Love  of  his  Mercy ,  Grief  for  Sin, 
 Hope  for  Pardon,  Suit  for  Grace  5  Thefe  we  know  to  be  the  Elements  of 
 true  Contrition  :  fuppofe  that ,  befides  all  this  ,  God  did  alfo  command  that 
 every  Penitent  ihould  feek  his  Abfolution  at  the  Priefts  hands  •,  where  fo  ma- 
 ny Caufes  are  concurring  unto  one  effect,  have  they  any  reafon  to  impute 
 the  whole  effect  unto  one  ;  any  reafon  in  the  choyfe  of  that  one  to  pafs  by 
 Faith,  Fear,  Love,  Humility,  Hope,  Prayer,  whatfoever  elfe,  and  to  en- 
 thronize  above  them  all,  A  defire  of  Abfolution  from  the  Prieft ,  as  if  in  the 
 whole  work  of  Man's  Repentance ,  God  did  regard  and  accept  nothing  but 
 for  and  in  confideration  of  this  <  Why  do  the  Tridentine  Council  impute  it 
 to  Charity,  That  Contrites  are  reconciled  in  Gods  fight ,  before  they  receive  the  Sa- 
 crament of  Penance  ,  if  de fired  Abfolution  be  the  true  Caufe  ? 
 
 But  let  this  pafle  how  it  will  ;  feeing  the  Queftion  is  not,  What  vertue  God  may 
 accept  in  penitent  Sinners,  but  what  Grace  Abfolution  actually  given  doth 
 really  beftow  upon  them. 
 
 If  it  were ,  as  they  would  have  it ,  That  God  regarding  the  Humiliation 
 of  a  Contrite  Spirit ,  becaufe  there  is  joyned  therewith  a  lowly  defire  of  the 
 Sacrament  of  Prieftly  Abfolution ,  pardoneth  immediately  ,  and  forgiveth 
 all  Offences  :  Doth  this  any  thing  help  to  prove,  that  Abfolution  received  af- 
 terward from  the  Prieft ,  can  more  than  declare  him  already  pardoned  which 
 did  defire  it  i  To  defire  Abfolution,  prefuppofing  it  commanded,  is  Obedience: 
 and  Obedience  in  that  Cafe  is  a  Branch  of  the  vertue  of  Repentance ,  which 
 Vertue  being  thereby  made  effectual  to  the  taking  away  of  Sinnes  without 
 the  Sacrament  of  Repentance,  Is  it  not  an  Argument  ,that  the  Sacrament 
 of  Abfolution  hath  here  no  efficacy ,  but  the  virtue  of  Contrition  worketh 
 all  i  For  how  fhould  any  Effect  enfue  from  Caufes  which  actually  are  not  ? 
 The  Sacrament  muft  be  applyed  wherefoever  any  Grace  doth  proceed  from  it. 
 So  that  where  it  is  but  def red  only,  whatfoever  may  follow  upon 
 a  reatu  mortis  sterns  abfolvkur     q0^s  acceptation  of  *  this  defire ,  the  Sacrament,  afterwards  recei- 
 
 hotno  a  Deo  per  contririonem;  mancr  ,  '»  ■    /•   -jr         p       -r\        r  l    r    *!  „J~ 
 
 autcm  rcitnsad  quancUm  pocnam  ved ,  can  be  no  caufe  thereof  Therefore  the  further  we  wade, 
 temporaicm,  &  M'mifter  Eccitfe  qui-  the  better  we  fee  it  ftill  appears,  That  the  Prieft  doth  never 
 cunque  virtutc  ciavium r<jiit  r«rum     m  Abfolution ,  no  not  fo  much  as  by  way  of  Service  and  Mi- 
 
 cujufdam  partis  poena:  illius.  Abut,  in  ,,      \  .  J        J  ,  . 
 
 defenf.  per.  i.e.  7.  niftry,   really  either  forgive  them,  takeaway  the  unclean- 
 
 nefs,  or  remove  the  punifhment  of  Sinne  ^  but  if  the  Party 
 penitent  come  contrite,  he  hath,  by  their  own  grant,  Abfolution  before  Ab- 
 folution 5  if  not  contrite ,  although  the  Prieft  fhould  feem  a  thoufand  times  to  Ab- 
 folve  him  ,  all  were  in  vain.     For  which  caufe,  the  Antients  and  better  fort  of  their 
 School  Divines,  Abulenfis,  Alexander  Hales,  and  Bonaventure, 
 Signum  hujui  sacramenti  eft  raufa     afcribe  the  real  abolition  of  Sinne  ,  and  eternal  punifhment ,  to 
 
 tffectiva   gratia:  five  iemiffionis  pecca-         ;  ■         r     .1     ■  ?.      „     .  r  t     l    ,  '  ^1 
 
 rorum,  non  fimpiiciter  ficuc  ipfa  pri-  ™t  mere  pardon  of  Almighty  God,  without  dependency  upon  the 
 
 ma  pecnirentia,  fed  f.cundum  quid;  Priefts  Abfolution ,  as  a  caufe  to  effeel  the  fame.     HisAbfolu- 
 
 ^$£3^t$£  tion  hath  in  their  Doctrine  certain  other  effeds  fpecified, 
 
 cffiftum  in  panitente ,  a  i   minus  but  this  denyed.     Wherefore  having  hitherto  fpoken  of  the 
 
 qmmum  ad  remiflionem  kquda ■  ip-  vertue  0f  Repentance  required;  of  the  Difcipline of  Repen- 
 
 fiuspcccati,  fcilicet  poena:.  Alex.  p,4.  *  1  a  r  r 
 
 <j.  14.  memb,  2.  tance 
 
Ecclcfiattical  Tolity.  269 
 
 tance  which  Chrift  did  eftabliih  J  and  of  the  Sacrament  of  Repentance  invented  fi-  >'-•  -Xsci.H- 
 thence,  againft  the  pretended  force  of  Humane  Abfolutionin Sacramental  Peni-  mn  r'"01"- 
 tency*  Let  it  fuffice  thus  far  to  have  Jhewed  bow  God  alone  doth  truly  give  ,  pheve¥-  (^txjcnft™ 
 tue  of  Repentance  alone  procure ,  and  private  Mimfterial  Abfolution ibiet  declare     re-  fDFaculpam» 
 mifsion  ofSmnes.  »,ll  !1!t,d  V'oi 
 
 J  J  objicitu',  To. 
 
 remiferiris  ptccara:  dicendum,quod  vel  illud  deremiffioRcdicitur quantum  ad  offenfioncm.vel  fdliitti  quahtumadicEnani 
 B«/ifent.I.i.d.i8.q.  r.  Ab  sterna  poena  nullo  modo  folvic  Sactrdos,fcd  a  purgnoriajueque  hoc-p.r  k  'cd  per  accident  qUJrf 
 cum  in  poenitentc,virture  chvium,  mmuicur  debitum  poem  temporalis,non  ira  acriter  pumeur  in  t'urcatorio  ficnt  fi  nod 
 eflec  abfolurus.    Sent.  1.  4.  d  18.  q.  2.  '        M 
 
 Now  the  laft  and  fometimes  hardeft  to  be  fatisfied  by  Repentance  are  our 
 Mindes*  and  our  Mind es  we  have  then  fatisfied ,  when  the  Confcience  is  of 
 guilty  become  clear.  For,  as  long  as  we  arein  ourfelves  privy  to  our  own  moft 
 hainous  Crimes,  but  without  fenfe  of  God's  Mercy  and  Grace  towards  us 
 unleffe  the  Heart  be  either  brutifh  for  want  of  Knowledge,  or  altogether 
 hardned  by  wilful  Atheilme  5  the  remorfe  of  Sinne  is  ink,  as  the  deadly  ftin^ 
 of  a  Serpent.  Which  point  fince  very  Infidels  and  Heathens  have  obferved 
 in  the  nature  of  Sinne  ,  (for  the  difeafe  they  felt ,  though  they  knew  no  reme- 
 dy to  help  it)  we  are  not  rartily  to  defpife  thofe  Sentences,  which  are  the 
 teftimonies  of  their  experience  touching  this  point.  They  knew  that  the 
 eye  of  a  Man's  own  Confcience  is  more  to  be  feared  by  evil  doers,  than  the 
 prefence  of  a  thoufand  Witneffes ,  in  as  much  as  the  mouths  of  other  Accu- 
 iers  are  many  wayes  ftopt ,  the  ears  of  the  accufed  not  alwayes  fubjecl  to 
 glowing  with  contumely  and  exprobation^  whereas  a  guilty  Minde  beinp 
 forced  to  be  ftill  both  a  Martyr  and  a  Tyrant  it  felf ,  muftof  neceflity  en- 
 dure perpetual  Anguifti  and  Grief h  For,  as  the  Body  is  rent  with  ftripes,  fo 
 the  Minde  with  guiltinefs  of  Cruelty ,  Luft,  and  wicked  Refolutions.  Which  ■ 
 Furies  brought  the  Emperour  Tyberitts  fometimes  into  fuch  perplexity,  that 
 writing  to  the  Senate ,  his  wonted  art  of  diflimulation  failed  him  utterly  in  this 
 Cafe-,  And  whereas  it  had  been  ever  his  peculiar  delight  fo  to  fpeak  that  no  man 
 might  be  able  to  found  his  meaning ,  he  had  not  the  power  to  conceal  what  he  felt 
 through  the  fecret  fcourge  of  an  evil  Confcience ,  though  no  neceffity  did  now  en- 
 force him  to  difclofe  the  fame.  What  to  mite ,  or  how  to  write,  at  thisprefent ,  if  I 
 know  (  faith  Tyberim  )  let  the  Gods  and  Goddejfes,  who  thus  continually  eat  me ,  only  be 
 rvorfe  to  me  than  they  are.  It  was  not  his  Imperial  Dignity  and  Power ,  that  could 
 provide  a  way  to  protect,  him  againft  himfelf;  the  fears  and  fufpitions  which  impro- 
 bity had  bred,  being  ftrengthned  by  every  occafion,  and  thofe  Vermes  clean  ba- 
 niflied,  which  are  the  only  foundation  of  found  tranquility  of  minde.  For  which 
 caufe  ,  it  hath  been  truly  faid ,  and  agreeably  with  all  mens  experience ,  that 
 if  the  vertuous  did  excel  in  no  other  priviledge ,  yet  farr  happier  they  are  than  the 
 contrary  fort  of  men ,  for  that  their  hopes  be  alwayes  better. 
 
 Neither  are  we.  to  marvel,  that  thefe  things,  known  unto  all,  do  ftay  fo  few  from 
 being  Authors  of  their  own  woe. 
 
 For  we  fee  by  the  antient  example  of  tfofeptis  unkinde  Brethren,  howitcom- 
 meth  to  remembrance  eafily  when  Crimes  are  once  paft,  what  the  difference  is 
 of  good  from  evil ,  and  of  right  from  wrong :  But  fuch  consideration  when 
 they  fhould  have  prevented  Sinne,  wereover-match'd  by  inordinate defires.  Are 
 we  not  bound  then  with  all  thankfulneffe  to  acknowledge  his  infinite  goodneffe 
 and  mercy  ,  which  hath  revealed  unto  us  the  way  how  to  rid  our  felves  of- 
 thefe  mazes  -,  the  way  how  to  fluke  offthat  yoke ,  which  no  Fleih  is  able  to  bear; 
 the  way  how  to  change  moft  grifly  horror  into  a  comfortable  apprehenfion  of  hea- 
 venly joyc" 
 
 W hereunto  there  are  many  which  labour  with  fo  much  the  greater  difficultie 
 becaufe  imbecillity  of  minde  doth  not  fuffer  them  to  cenfure  rightly  their  own  do- 
 ings :  Some,  fearful  left  the  enormity  of  their.  Crimes  be  fo  unpardonable  that  no 
 Repentance  can  do  them  good  5    forae  ,  left  the  imperfection  of  their  Repentance' 
 make  it  uneffe&ual  to  the  taking  away  of  Sinne,     The  one  drive  all  things  to  this 
 
 iftue. 
 
2-7 0  The  Sixth  'Boo^  of 
 
 iffue,  whether  they  benot  men  that  have  finned  againft  the  Holy  Ghoft;  the  other 
 to  this ,  what  Repentance  is  fufficient  to  clear  Sinners,  and  to  aflure  them  that  they 
 are  delivered. 
 
 Such  as  by  Error  charge  themfelves  of  unpardonable  Sinne  ,  muft  think ,  it  may 
 be,  they  deem  that  unpardonable,  which  is  not. 
 
 Our  Saviour  fpeaketh  indeed  of  Blafphemy  which  mail  never  be  forgiven :  But 
 have  they  any  Cure  and  infallible  knowledge  what  that  Blafphemy  is  i  If  not,  why 
 are  they  unjuft  and  cruel  to  their  own  Souls,  imagining  certainty  of  Guiltinefs  in  a 
 Crime,  concerning  the  very  nature  whereof  they  are  uncertain;  For  mine  own 
 part ,  although  where  this  Blafphemy  is  mentioned  ,  the  caufe  why  our  Saviour 
 fpake  thereof ,  was,  the  Pharifees  Blafphemy,  which  was  not  afraid  to  fay ,  He 
 
 Mat.  21 .  ?i .    had  an  unclean  Spirit ,  and  didcafl  out  Sprits  by  the  Power  of  Beelzebub  ;  Neverthe- 
 
 Mar.  3. 30.  ie[fe  I  dare  not  precifely  deny ,  but  that  even  the  Pharifees  themfelves  might  have 
 repented  and  been  forgiven ,  and  that  our  Lord  Jefus  Chriftperad  venture  might 
 but  take  occafion  at  their  Blafphemy ,  which,  as  yet ,  was  pardonable,  to  tell  them 
 further  of  an  unpardonable  Blafphemy ,  whereinto  he  forefaw  that  the  Jews  would 
 fall.  For  it  is  plain,  that  many  thoufands,  at  the  firft,  profeffing  Chriftian  Re- 
 ligion, became  afterwards  wilful  Apoftates-,  moved  with  no  other  caufe  of  re- 
 volt ,  but  mere  indignation  that  the  Gentiles  mould  enjoy  the  benefit  of  the 
 Gofpel  as  much  as  they,  and  yet  not  be  burthened  with  the  yoke  of  Mofeshis 
 Law. 
 
 The  Apoftles,  by  Preaching,  had  won  them  toChrift,  in  whofe  Name  they 
 embraced,  with  great  alacrity,  the  full  remiffion  of  their  former  finnes  and  iniquities; 
 
 Afls  2  38-  triev  reived  by  the  impofition  of  the  Apoftles  hands ,  that  Grace  and  Power  of  the 
 Holy  Ghofl  whereby  they  cured  Difeafes,  Prophecyed,  fpake  with  Tongues; 
 and  yet  in  the  eud  ,  after  all  this  they  fell  utterly  away ,  renounced  the  My fteries 
 of  Chriftian  Faith  ,  Blafphemed  in  their  formal  Abjurations  that  moft  glo- 
 rious and  blefled  Spirit,  the  Gifts  whereof  themfelves  had  pofleft  ;  and  by 
 this  means  funk  their  Souls  in  the  Gulf  of  that  unpardonable  Sinne ;  where- 
 of, as  our  Lord  JESUS  CHRIST  had  told  them  before  hand,  fo 
 the  Apoftle  at  the  firft  appearance  of  fuch  their  revolt  ,  putteth  them  in 
 minde  again,  that  falling  now   to  their  former  Blafphemies,  their  Salvation 
 
 neb.  6.  6.  was  irrecoverably  gone  :  It  was  for  them  in  this  Cafe  impoffible  to  be  re- 
 newed by  any  Repentance ;  becaufe  they  were  now  in  the  ftate  of  Satan  and 
 his  Angels ;  the  Judge  of  quick  and  dead  had  paiTed  his  irrevocable  Sentence  & 
 gainft  them. 
 
 So  great  difference  there  is  between  Infidels  unconverted,  and  Backflidersin  this 
 manner  fallen  away,  that  always  we  have  hope  to  reclaim  the  one,  which  only  hate 
 whom  they  never  knew;  but  to  the  other  which  know  and  Blafpheme,  to  them 
 that  with  more  than  infernal  malice  accurfe  both  the  feen  brightnefle  of  Glo- 
 ry which  is  in  him  ,  and  in  themfelves  the  tafted  goodnefs  of  Divine  Grace , 
 as  thofe  execrable  Mifcreants  did ,  who  firft  received  in  extraordinary  mira- 
 culous manner ,  and  then ,  in  outragious  fort  blafphemed  the  Holy  Ghofl ,  a- 
 bufing  both  it  and  the  whole  Religion ,  which  God ,  by  it ,  did  confirm  and  mag- 
 
 Heb.  10.  26.  njf]e.  To  fuch  as  wilfully  thus  finne ,  after  fo  great  light  of  the  Truth,  and  Gifts 
 of  the  Spirit,  there  remaineth  juftly  no  fruit  or  benefit  to  be  expected  by  Chrift's  Sa- 
 crifice. 
 
 For  all  other  Offenders,  without  exception  or  ftint,-  whether  they  be  Stran- 
 gers that  feek  accede ,  or  Followers  that  will  make  return  unto  God ;  upon 
 the  tender  of  their  Repentance ,  the  grant  of  his  Grace  ftandeth  everlaftingly 
 figned  with  his  blood  in  the  Book  of  Eternal  life.  That  which,  in  this  Cafe 
 over-terrifieth  fearful  Souls,  is,  a  mif- conceit  whereby  they  imagine  every  a<5t 
 which  they  doe ,  knowing  that  they  doe  amifle ,  and  every  wilful  Breach  or 
 Tranfgreflion  of  God's  Law ,  to  be  mere  Sinne  againft  the  Holy  Ghoft ,  for- 
 getting that  the  Law  of  Mofes  it  felf  ordained  Sacrifices  of  Expiation ,  as  well 
 for  Faults  prefumptuoufly  committed ,  as  Things  wherein  men  offend  by  Er- 
 rour. 
 
 Now 
 
EcclefiaHical  ^Polity,  ,7I 
 
 Now,  there  are  on  the  contrary  fide  others,  who,  doubting  not  of  God's  mercy 
 towards  all  that  perfectly  repent ,  remain  notwithftandiug  fcrnpulous  and  trou- 
 bled with  coiltinilal  fear ,  left  defects  in  their  own  Repentance  be  a  barr  againft 
 them. 
 
 Thefe  caft  themfelves  into  very  great,  and  peradventure  needlefle  Ago-  jcr. g.  \< 
 nies  through  mif-conftru&ion  of  things  fpoken  about  proportioning  our  griefs  ^h.\.9x9. 
 to  our  Sinnes,  for  which  they  never  think  they  have  wept  and  mourned  enough-,  Lament-2-'8. 
 yea,  if  they  have  not  alwayes  a  ftream  of  Tears  at  command ,  they  take  it  Quam 
 for  a  heart  congealed  and  hardned  in  finne  5  when  to  keep  the  wound  of  Contrition  dd^i™8,*" 
 bleeding,  they  unfold  the  circumftances  of  their  Tranfgreflions ,  and  endeavour  ta"» graodicer 
 to  leave  nothing  which  may  be  heavy  againft  themfelves.  a'»  v!u™'ri 
 
 di!  g-ns  & 
 longa  medicini  non  defir,  poewtencia  crimine  minor  non  lit.    C;pr.  de  Iapfis.    Non  levi  agendum  eft  ccntritione    uc 
 debitaillaredimamur,  quibus  mors sererna  debetar  ;  nee  tranfitoru  opus  eft  l'acisfa<Sione  pro  malis  illis  propttr  qua/pa- 
 ratus  eft  ignis  arternus.  Eufeb.  Emillcnus,  vel  potius  Silv.  f.  io5.  ' 
 
 Yet,  do  what  they  can,  they  are  ftill  fearful  ,  left  herein alfo  they  do  not  that 
 which  they  ought  and  might.     Come  to  Prayer ,  their  coldneffe  taketh  all  heart 
 and  courage  from  them  with  faffing;  albeit  their  Fleih  fhould  be  withered ,  and 
 their   Blood    clean  dryed  up ,  would  they  ever  the  leffe  object ,  What  is  this 
 to  David's  humiliation?   Wherein  notwithftanding  there  was  not  any  thin°-  PTal.  6.  6. 
 more  than  neceflary.    In  works  of  Charity  and  Almf-deed  5    It  is  not  all  Mir- 12'  42' 
 the  World  can  perfwade  them  they  did  ever  reach  the  poor  bounty  of  the  Wid-  A  Sl°  3' 
 dow's  two  Mites,  or  by  many  millions  of  Leagues  come  near  to  the  mark 
 which    Cornelius    touched  -,   fo  farr  they  are  oft*  from  the  proud  furmife  of 
 any    Penitential    Supererrogation   in    miferable    wretched    Wormes    of  the 
 Earth. 
 
 Notwithftanding,  for  as  much  as  they  wrong  themfelves  with  over-rigorous 
 and  extreme  Exactions,  by  means  whereof  they  fall  fometimes  into  fuch 
 Perplexities  as  can  hardly  be  allayed  ;  It  hath  therefore  pleafed  Almighty 
 God,  in  tender  commiferarion  over  thefe  imbecillities  of  men,  to  ordain  for 
 their  Spiritual  and  Ghoftly  comfort ,  confecrated  Perfons ,  which  by  Sentence 
 of  Power  and  Authority  given  from  above,  may,  as  it  were,  out  of  his  very 
 mouth  afcertain  timerous  and  doubtful  mindes  in  their  own  particular ,  eafe 
 them  of  all  their  fcrupulofities ,  leave  them  fettled  in  Peace,  and  fatif- 
 fied  touching  the  Mercy  of  God  towards  them.  To  ufe  the  benefit  of 
 this  help  for  the  better  fatisfa&ion  in  fuch  cafes ,  is  fo  natural ,  that  it  can 
 be  forbidden  no  man;  but  yet  not  fo  neceflary,  that  all  men  fhould  be  in  cafe 
 to  need  it. 
 
 They  are,  of  the  two,  the  happier  therefore  that  can  content  aud  fatisfie 
 themfelves ,  by  judging  difcreetly  what  they  perform  ,  and  foundly  what 
 God  doth  require  of  them.  For  having  that  which  is  moft  material ,  the 
 fubftance  of  Penitency  rightly  bred  ,  touching  fignes  and  tokens  thereof,  we 
 may  affirm  that  they  do  boldly ,  which  imagine  for  every  offence  a  certain 
 proportionable  degree  in  the  Paflions  and  Griefs  of  Minde ,  whereunto  whofoever 
 afpireth  not ,  repenteth  in  vain. 
 
 That,  to  fruftrate  mens  Confeflion  and  Confiderations  of  Sinne,  except  every 
 Circumftance  which  may  aggravate  the  fame ,  be  unript  and  laid  in  the  Ballance, 
 is  a  mercilefle  extremity ,  although  it  be  true ,  that ,  as  near  as  we  can ,  fuch 
 Wounds  muft  befearched  to  the  very  bottom.  Laft  of  all,  to  fet  down  the  like  ftint, 
 and  to  fhut  up  the  doors  of  Mercy  againft  Penitents  which  come  fhoit  thereof  in 
 the  devotion  of  their  Prayers,  in  the  continuance  of  their  Fafts,  inthelargenefs 
 and  bounty  of  their  Almes,or  in  the  courfeofany  other  fuch  like  Duties,  is  more 
 than  God  himfelf  hath  thought  meet ,  and  consequently  more  than  mortal  men 
 lliould  prefume  to  do. 
 
 That  which  God  doth  chiefly  refpecfr.  in  mens  penitency  is  their  Hearts  :  The  Jer.  19. 1?. 
 Heart  is  it  which  maketh  Repentance  fmcere ,  Sincerity  that  which  findeth  favour  in  Joel2-  "• 
 God's  fight,  and  the  favour  of  God  that  which  fupplyeth  by  Gracious  accepta- 
 tion 
 
2-ji  The  Sixth  'Bool^  ofy  &c. 
 
 3- 
 
 tion  vvhatfoever  may  feem  defe&ive  in  the  faithful,  hearty,  and  true  Offices  of  his 
 
 Servants. 
 
 ch   f  aerc-      Take  it  (faith  chryfoflome)  upon  my  credit,   Such  is  God'}  merciful  in- 
 
 pari  u'pf.  lib.    clination  towards  men,  that  repentance  offered with  a  [ingle  and  fincereminde,  he  never 
 
 adih-rodor.    yzfafeth,  no ,  not  although  we  he  come  to  the  very  top  of Iniquity.    If  there  be  a  will 
 
 sctri*11,   anc-  <-efire  to  return,  he  receiveth,  imbraceth ,  andomitteth  nothing  which  may 
 
 reftore  us  to  former  happinefs-,  yea,  that  which  is  yet  above  all  the  reft,  albeit 
 
 we  cannot  in  the  duty  of  fatisfying  him ,  attain  what  we  ought ,  and  would , 
 
 but  come  farre  behinde  our  mark  ,  he  taketh  neverthelefle   in  good  worth 
 
 that  little  which   we  doe*,  be  it  never  f©  mean.-,  we   lofe  notour  labour 
 
 therein. 
 
 The  lead  and  loweft  ftepof  Repentance  in  Saint  Chryfoftome's  Judgement  (e- 
 
 vereth  and  fetteth  us  above  them  that  perifh  in  their  Sinne  ;  I  therefore  will 
 
 •  pr      end   with  Saint  Augti(Hne\   Conclulion  :  Lord ,    in  thy  Booke  and  Volume  of 
 
 i  "^  '  Life  all  (ball  he  written,  as  well  the  Lea(l  of  thy  Saints,  as  the  Chief  eft.     Let 
 
 not  therefoie  the  Unperfeft  fear-,  Let  them  onely  proceed  and  go  forward. 
 
 OF 
 
OF   THE 
 
 L  A  W'S 
 
 OF 
 
 Ecclefiaftical  Polity, 
 
 Book  yH. 
 
 W 
 
 Their  Sixth  Ajfertion,  That  there  ought  not  to  be  in  the 
 Churchy  lBifhofs  indued  mtbfuch  Authority  and  Honour 
 as  <ours  are. 
 
 The  Matter  contained  in  this  Seventh  Book. 
 
 1.  rT*HeBate  of  Bifhops  although [ometime  opp 'ugned and  that  by  fuch  at  therein  -would  moflfeem 
 
 X  to  pleaft  God,  yet  by  his  providence  upheld  hitherto,  whofe  glory  it  is  to  maintain  that 
 
 thereof  himfelf is  the  Author. 
 
 2.  what  a  Blfoop  is,  what  his  name  doth  import,  and  what  doth  belong  unto  his  office  as  he  is  a 
 
 Bifhrp. 
 
 3.  In  Bifhops  two  things  traduced;  of  which  tWo,  the  one  their  Authority,  and  in  it  the  firfi  thing 
 
 condemned,  their  fuperiority  over  other  Afin'iflers  :   what  \einde  of fuperiority  in  Miniflers  it  is 
 which  the  one  part  holdeth,  and  the  other  denieth  lawful. 
 
 4.  Tmm  whence  it  hath  grown  that  the  Church  is  governed  by  Bifhops- 
 
 5.  The  time  and  caufe  of  inflituting  every  where  Bijhopswith  riflra'wt. 
 
 6.  what  manner  of  po'frer  Bifhops  from  the  fir  (I  beginning  have  had. 
 
 7.  After  what  fort  Bifhops,  together  Veith  Presbyters  have  ufed  to  govern  the  Churches  which  were 
 
 under  them. 
 
 8.  How  far  the  power  of  Bifhops  hath  reached  from  the  beginning  in  refpett  of  territory,  or  loc.il 
 
 compafs. 
 
 9.  In  what  refpelcs  Epifcopal  Regiment  hath  been  gainfaid  of  old  by  Aerius. 
 
 10.  In  whatrefpetl  Epifcopal  Regiment  is  gainfaid  by  the  Authors  of  pretended  Reformation  at  this 
 
 day. 
 
 Ggg  ii.  Their 
 
ipA  The  Seventh  *Boo]{of 
 
 11.  Their  arguments  in  difgrace  of  Regiment  by  Bijhops,  as  being  ameer  invention  of  man,  and  not 
 
 ■    found  in  Scripture,  anfivered. 
 
 1 2.  Their  arguments  to  prove  there  was  no  necejfity  of  instituting  Bijhops  in  the  Church. 
 1 3  •  The  fore-alleadged  Arguments,  anftvered. 
 
 14.  An  anffter  unto  thofe  things  Which  are  objected   concerning  the      difference    between    that 
 
 Popper  which  Bijhops  noW  have,  and  that  which  ancient  Bijhops  had,  more  then  other  Presby- 
 ters. 
 
 1 5.  Concerning  the  civil  Power  and  Authority  which  our  Bijhops  have. 
 
 16.  The    Arguments    anfwered,   whereby  they   Would  prove  that   the  Law  of  God,   and  the 
 
 judgement  of  the  beft  in  all  ages  condemneih  the  ruling  fuperiority  of  one  Minister  over  a- 
 
 tnther. 
 17.    The  fecond  malicious  thing  wherein  the  state  of  Bijhops  fuffereth    obloquy,    is  their  Ho' 
 
 nour. 
 1 S.   what  good-doth  pttblickly  grow  from  the  Prelacy. 
 
 1 9.  what  kinds  of  Honor  be  due  unto  Bijhops. 
 
 20.  Honor  in  Title,  Place,  Ornament,  Attendance,  and  Priviledge. 
 
 2 1 .  Honor  by  endowment  with  Lands  and  Livings. 
 
 22.  That  of  Ecclejiajiical Goods,  and  confequently  of  the  Lands  and  Livings  which  Bijhops  enjoy, 
 
 the  propriety  belongs  unto  God  alone  ■ 
 
 23.  That  Eccleftaflicalperfons  are  receivers  of  Gods  Rents,  and  that  the  honour  of  Prelates,  is  to 
 
 be  thereof  his  chief  Receivers,  not  without  liberty  from  him  granted  of  converting  the  fame  un- 
 to their  own  ufe,  even  in  large  manner- 
 
 24.  That  for    their   unWorthinefs  to  deprive   both   them  and  their  Succeffors  of  fuch  Goods, 
 
 and  to    convey  the  fame  unto  men  of  fecular  callings,  now  e.vtream  Sacriteg'wm  \n~ 
 juflice. 
 
 TheftJteof    I.  0b9f0SB0kp  ^  Have  heard  that  a  famous  Kingdom  in  the  world  being  fol- 
 
 Bfhopsai-  jMraS^A*ira|  l'c'ted  t0  reform  fuch  diforders  as  all  men  faw  the  Church 
 
 thnc8oVp"g"  s&s£A  \Kmw@l  exceedingly    burthened  with,   when   of   each  degree  great 
 
 ned,  and  that  fpllrl  f^M$m  multitudes   thereunto  inclined,    and   the  number  of  them 
 
 b,y fuchas  „  f&llirf  x&favr  did  .every  day  fo  encreafe  that  this  intended  work  was  like- 
 
 thtrci  1  would  «wJsi?l   SsSK'iWff        1  11  a-  a.      1  n  J  >-j        ji  j 
 
 mcfifecmto        @^<^JiPim&      y  t0        e  n0  otner.  e"c"  tnen  alhgood  men  cid  wiih  and 
 jjicafc  God,  W%&~w$&qj$&     labour ;fbr  :    A  principal  ador  herein  (  for  zeal  and   bold- 
 
 ycl  bidence  ne*~s  °^  Spirit )  thought  it  good  to  fhew  them  betimes  what 
 
 upheld  hi-      it  was  which  muff  be  effected,  or  elfethat  there  could  be  no'  work  of  perfect  Re- 
 ih-rco,  whofe  formation  accomplished.     To  this  purpofe,  in  a  folemn  Sermon,  and  in  a  great  Af- 
 mamrainSt<     fembly  he  defcribed  unto  them  the  prefent  quality  of  their  publick  Eftate,    by  the 
 that  whereof  parable  of  a  tree,  huge  and  goodly   to  look  upon,  but  without  that  fruit  which  it 
 Author" €h'    would  anc*  might  bring  forth  5  affirming  that  the  only  way  of  redrefs  was  a  full  and 
 perfed  eftablilhment  of  Chrifts  Difcipline  (  for  fo  their  manner  is  to  entitle  a  thing 
 hammered  out  upon  the  forge  of  their  own  invention  )  and  that  to  make  way  of  en- 
 trance for  it,  there  muft  be  three  great  limbs  cut  off  from  the  body  of  that  ftately  tree 
 of  the  Kingdom  :  Thofe  three  limbs  were  three  forts  of  men  5  Nobles,  whofe  high 
 Eftate  would  make  them  otherwife  difdain  to  put  their  necks  under   that  yoke  .- 
 Lawyers,  whofe  Courts  being  not  pulled  down,  the  new  Church  Confiftories  were 
 not  like  to  flourifh :  Finally,  Prelates,  whofe  ancient  Dignity,  and  the  fimplicity  of 
 their  intended    Church- Difcipline,  could  not  poflibly  ftand  together.     The   pro- 
 position of  which  device  being  plauflble  to  adive  fpirits,  reftlefs  through  defire 
 of  innovation,  whom  commonly  nothing  doth  more  offend   then  a  change  which 
 goeth  fearfully  on  by  flow  and  iufpicious  paces  5  the  heavier  and  more  experienced 
 fort  began  prefently  thereat  to  pull  back  their  feet  again,  and  exceedingly  to  fear 
 the  ftracagem  of  Reformation  for  ever  after.     Whereupon  enfued  thofe  extream 
 confhds  of  the  one  part  with  the  other,  which  continuing  and  encreafing  to  this  very 
 day,  have  now  made  the  ftateof  that  flourishing  Kingdom  even  fuch,  as  whereunto 
 we  may  moft  fitly  apply  thofe  words  of  the  Prophet  Jeremiah,  Thy  breach  is  great 
 like  the  Sea,  who  can  heal  thee1'.    Whether  this  were  done  in  truth,  according  to  the 
 conftant' affirmation  of  fome  avouching  the  lame,  I  take  not  upon  me  to  examine; 
 
 That 
 
EcclefiaEical  'Polity* 
 
 375 
 
 That  which  I  note  therein  is,  How  with  us  that  policie  hath  been  corrected.  For  to  the 
 Authors  of  pretended  Reformation  with  us,  it  hath  not  teemed  expedient  to  offer- the 
 edge  of  the  axe  unto  all  three  boughs  at  once,  but  rather  to  fingle  them,and  fhike  at  the 
 weak  eft  firft,making  (how  that  the  lop  of  that  one  mall  draw  the  more -abundance  of  tap 
 to  the  other  two,  that  they  may  thereby  the  better  profper.  All  pro  I  peri  ty,  telioty  and 
 ptice  we  wifh  multiplied  on  each  Eftate,  as  far  as  their  own  hearesatefoe  is :  'But  let  men 
 know  that  there  is  a  God,  whofe  eye  beholdeth  them  m  all  their  ways-,  a  God,  the  ufual 
 and  ordinary  courfeofwhofejuftice,  is  to  return  upon  the  head  of  malice  the  fame  devi- 
 ces which  it  contriveth  againft  others     The  foul  practices  which  have  been  ufed  for  the 
 overthrow  of  Bifhops,  may  perhaps  wax  bold  in  proeefs  of  t;me  to  give  the''  like  aHault 
 even  there,  from  whence  at  this  prefeht  they  are  moftfeconded.Noi  let  it  ovei-diiniay 
 them  who  fuffer  fuchthings  at  the  hands  ofthismoft  unkind  wo  id,  toieethat  heaven- 
 ly eftate  and  dignity  thus  conculcated,  in  regard  whereof  fb  many  their  PrejecefTors 
 were  no  lets  eft  eemed  then  if  they  had  not  been  men  but  Angels  among  ft  men!  Wirh 
 former  Bifhopsit  was  as  with  fob  in  the  days  of  that  profperity,  which  ai  large  he  def- 
 cribeth,  faying,  U-  t:  m Hue*  gave  ear,  they  waited  and  bcldt  e  r  tongue  atmy  cotinfcl 
 after  my  words  they  teftfedftdt,   I  appointed  out  their  way  and  did  fit  as  chief,  I  dwelt  as  it 
 had  been a  King  in  an  Army.     At  tiise;ay,thecafeis  othei  wife  with  them  ;  am:  yet  no 
 otherwifethen  with  the  feiff  me  -^  at  what  time  tJ.e  alteration,  of  his  eftate  wieft- 
 ed  thefe  contrary  fpe'rehes  from  \vm,  But  now  they  that  are  younger  then   I  mock  at 
 me,  the  children  of  fools,  and  off- fpring  of  (laves,  creatures  more  hafe  then  the  earth  they 
 tread  on-,  f'ich  as  if  they  did  (hew  their  heads,  young  and  old  would  flwut  at  them  and 
 chafe  them  through  the  (Ireets  with  a  cry,'  their  fong  I  am,  I  am  atheamfor  tbemto  talk 
 en.     An  injury  lefs  grievous  if  it  were  not  offered  by  tjaem  w!:oirtiat:.n  hath  thnsngft 
 hisfraudand  fubtilty  fo  far  beguiled  as  to  make  them  imagine iieiein  they  do  unto 
 Godapartofmoft  faithful  feivice.  Whereas  the  lord  in  t;  nth,  whom  they  feive  here- 
 in, is,  asSt.  Cj^tftelleththem,  like,  not  Chrift  (  for  he  it  istfiatdoth  appoint  and  cyp.I  r.ep.a. 
 protect  Hi!  ops  )  but  rather  Chnfts  adverfary  and  enemy  of  his  Church.     Athou- 
 fand  five  hundred  years  and  upward  the  Church- of  Chrift  hath. now  continued  un- 
 der the  facred  Regiment  of  Biftiops.     Neither  for  fo  long  hath  Chnftianity  been 
 ever  planted  in  any  Kingdom  throughout  the  world  but  with  trrs  kind  of  Govern- 
 ment alone-,  which  to  have  been  ordained  of  God,  I  am,  for  mine  own  part,  even  as 
 refolutely  perfwaded,  as  that  any  other  kind  of  Government  in  the  world  what- 
 foeverisofGod.     In  this  Realm  oft  England,  before  Normans,,  yea.  before  Saxons 
 there  being  Chriftians,  the  chief  Paftors  of  their  fouls  were  Bifhops.     This  order 
 from  about  the  fir  ft  eftablifhment  of  Chriftian  Religion  which  was  publiquely  begun 
 through  the  vertuous  difpofition  of  King  Lucius  not  fully  two  hundred  years  after 
 Chrift,  continued  till  the  coming  in  of  the  Saxons  •,  By  whom  Paganifm  being  every 
 where  elfe  replanted,  only  one  part  of  the  Ifland,  -  whereinto  the  ancient,  natural 
 inhabitants  the  Britains  were  driven,  retained  conftantly  the  faith  of  Chrift,  toge- 
 ther with  the  fame  form  of  fpiritual  Regiment,  which  their  Fathers  had  before  re-  SuIp;t  Sevc 
 ceived.     Wherefore  in  the  Hiftories  of  the  Church  we  find  very  ancient  mention  made  ib.  L 
 of  our  own  Biftiops.     At  the  Council  of  Artminum  about  the  year  359  Br  fin  had  Bcda  EccI- 
 three  of  her  Bifhops  prefent,;     At  the  arrival  of  Augufiine  the  Monk,  whom  Gre-  *  An.  io«! *" 
 gory  fent  hither  to  reclaim  the  Saxons  from  Gentility  about  fix  hundred  years  after  b  Aifrcdus  T-- 
 Chrift,  the  Britains  he  found  obfervers  ftillofthefelf  fame  Government  by  Bifhops  cfoe°iifcfsAr' 
 over  the  reft  of  the  Clergy  5  under  this  form  Chnftianity  took  root  again,  whereit  Giiiieimum* 
 had  been  exiled.     Under  the  felf  fame  form  it  remained  till  the  days  of  the  a  Norman  Cugnoment° 
 Conqueror.     By  him  and  his  fucceftors  thereunto  b  fworn,  it  hath  from  that  time  ranremad?" 
 till  now,  by  the  fpace  of  above  five  hundred  years  more  been  upheld.     O  Nation  huc  minium 
 utteily  without  knowledge,  without  fenfe  /  We  are  not  through  error  of  mind  de-  b6pu?um"mi. 
 ceived,  but  fome  wicked  thing  hath  undoubtedly  bewitched  us,  if  we  forfakethat  rem  reddidit 
 Government,  the  ufe  whereof  univerfal  experience  hath  for  fo  many  years  appro-  &  rcl'f '' fis 
 ved,  and  betake  our  felves  unto  a  Regiment,  neither  appointed  or  God  fumfelf,  v/ndj°rcpub. 
 as  they  who  favour  it  pretend,  nor  till  yefterdayever  heard  of  among  men.     By  the  tu«  djque  ec- 
 Jews  Feflus  was  much  complained  of,  as  being  a  Governor  marvellous  corrupt,  and  hmiucntl' 
 almoft  intolerable  :     Such  notwithftanding  were  they  who  came  after  him,  that  men  afinnxir. 
 which  thought  the  publique  condition  moftaftMed  under- Feflt*sy  beean  towifh  they  Nubt,6-  '■  »i 
 
 Ggg  2  had  C'2' 
 
yj6  The  Seventh  llookjzf 
 
 had  him  again,  and  to  efteem  him  a  Ruler  commendable.  Great  things  are  hoped  for 
 at  the  hands  of  thefe  new  Prefidents,  whom  Reformation  would  bring  in :  Notwith- 
 standing the  time  may  come,  when  Bifhops,  whofe  Regiment  doth  now  feem  a  yoke  fo 
 heavy  to  bear,  will  be  longed  for  again  even  by  them  that  are  the  readieft  to  have  it 
 taken  from  off  their  necks."  But  in  the  hands  of  Divine  Providence  we  leave  the  or- 
 dering of  all  fuch  events  -7  and  come  now  to  the  Quezon  it  felf  which  is  raifed  concern- 
 ing Biihops.  For  the  better  underftanding  whereof  we  mult  before  hand  fet  down 
 what  is  meant,  when  in  this  Queftion  we  name  a  Bifhop. 
 
 what  a  B--  I I.  F°r  whatfoever  we  bring  from  Antiquity  by  way  of  defence  in  this  caufe  of 
 
 fliopis,what  Biihops,  it  is  call  off  as  impertinent  matter,  all  is  wiped  away  with  an  odd  kind  of 
 dohlttC'rt  Shifting  Anfwer,  That the  Bifhop  which  now  are,  be  net  like  untothem  which  were.  We 
 'ami  what*'  therefore  befeech  all  indifferent  Judges  to  weigh  fincerely  with  themfelvcs  how  the 
 do  h  belong  C1fe  doth  ftand.  If  it  fliould  be  at  this  day  a  controverfie  whether  Kingly  Regiment 
 a°  h"is°a^5i-  were  lawful  or  no  z,  peradventure  in  defence  thereof,  the  long  continuance  which  it 
 fh"P.  hath  had  ii  thence  the  firft  beginning  might  be  alleadged ;  mention  perhaps  might  be 
 
 made  what  Kings  there  were  of  old  even  in  Abrahams  time,  what  Soveraign  Princes 
 both  before  and  after,  Suppofe  that  herein  fome  man  purpofely  bending  his  wit  againft 
 Sovereignty,  mould  think  to  elude  all  fuch  allegations  by  making  ample  difcovery 
 through  a  number  of  particularities,   wherein  the  Kings  that  are,  do  differ  from 
 thole  that  have  been,  and  mould  therefore  in  the  end  conclude,  That  fuch  ancient 
 examples  are  no  convenient  proofs  of  that  Royalty  which  is  now  in  ufe.     Surely  for 
 decifionof  truth  in^this  cafe  there  were  no  remedy,  but  only  to  mew  the  nature  of 
 Sovereignty,  to  fever  it  from  accidental  properties,  to  make  it  clear  that  ancient  and 
 prefent  Regality  are  one  and  the  fame  in  fubftance,  how  great  odds  foever  otherwife 
 may  feem  to  be  between  them.    In  like  manner,  whereas  a  Queftion  of  late  hath 
 grown,  whether  Ecclefiaftical  Regiment  by  Biihops  be  lawful  in  the  Church  of 
 Chriftor  no  :  In  which  Queftion,  they  that  hold  the  Negative,  being  prefled  with 
 that  generally  received  order,  according  whereunto  the  moft  renowned  Lights  of 
 the  Chriftian  World ,  have  governed  the  fame  in  every  age  as  Bifhops  j  feeing 
 their  manner  is  to  reply,  that  fuch  Bifhops  as  thofe  ancient  were,  ours  are  not  5  There 
 is  no  remedy  but  to  fhew,  that  to  be  a  Bifhop  is  now  the  felf  fame  thing  which  it 
 hath  been  •,  that  one  definition  agreeth  fully  and  truly  as  well  to  thofe  elder,  as  to 
 thefe  latter  Bifhops.     Sundry  diffimilitudes  we  grant  there  are ,    which  notwith- 
 ftanding  are  not  fuch  that  they  caufe  any  equivocation   in  the  name,  whereby  we 
 mould  think  a  Bifhop  in  thofe  times  to  nave  had  a  clean  other  definition  then  doth 
 rightly  agree  unto  Bifhops  as  they  are  now:  Many  things  there  are  in  the  ftate  of 
 Bifhops,  which  the  times  have  changed  5  Many  a  Parfonage  at  this  day  is  larger  then 
 fome  ancient  Bifhopricks  were-,  many  an  antient  Bifhop  poorer  then  at>this  day  fun- 
 dry  under  them  in  degree.     The  fimple  hereupon,  lacking  judgement  and  know- 
 ledge to  difcern  between  the  nature  of  things  which  changeth  not,  and  thefe  outward 
 variable  accidents,  are  made  beleeve  that  a  Bifhop  heretofore  and  now  are  things 
 in  their  very  nature  fo  diftinft  that  they  cannot  be  judged  the  fame.     Yet  to  men 
 thathaveanypartof  skill,  whatmore  evident  and  plain  in  Bifhops ,  then  that  aug- 
 mentation or  diminution  in  their  precin&s,  allowances ,  priviledges,  and  fuch  like, 
 do  make  a  difference  indeed,   but  no  effential  difference  between  one  Bifhop  and 
 another  <  As  for  thofe  things  in  regard  whereof  we  ufe  properly  to  term  them  Bi- 
 fhops 5  thofe  things  whereby  they  effentially  differ  from  other  Paftors-,  thofe  things 
 which  the  natural  definition  of  a  Bifhop  muft  contain,  what  one  of  them  is  there  more 
 or  lefs  appliable  unto  Bifhops  now  than  of  old  i     The  name  Bifhop  hath  been  bor- 
 « '0/  jjb^'a.  rowed  from  the  a  Grecians,    with  whom  it  fignifieth,  One  which  hath  principal 
 w  X^K^Jm-  cnar§e  t0  gu^e  and  Overfee  others.     The  fame  word  in  Ecclefiaftical  writings  be- 
 *ut  £bmu'.~    ing  applied  unto  Church-governors,  at  the  firft  unto  b  all  and  not  unto  the  chiefeft 
 v^  m-7^"  onty>  §iew  *n  mort  ^me  peculiar  and  proper  to  fignifie  fuch  Epifcopal  Authority  alone, 
 
 -n  >y  vneivniKov  $  \ftcis  [Mtf<t<.  lioujf.  Halicar.  de  Numa  Pompilio,  Antiq.  lib.  2.  Vult  me  Powpe/'w  eflc  quem  tota  hst 
 Campania  &  maiicinu  ora  habeas  'cotwooti, ad  qucm  dtle&us  &  negotii  fumma referatur.  Cic.  ad  Attic. Hb.7.  Epift.  it. 
 *'Afts2e.     Ph.l.i.  1. 
 
 as 
 
Ecclefiaftical  ^Polity. 
 
 might  fee  or  confute; what  name  it  wn  meet  he  fhould  give  unto  them,  Gen.  i.  19! 
 
 - 
 
 Again,  fith  the  firft  things  that  grow  into  general  observation,  and  do  thereby 
 give  men  occafion  to  find  Names  for  them,  are  thofe  which  being  in  many  Subje&s, 
 are  thereby  the  eafier,  theoftner,  and  the  more  uniVerfally  noted -,  kfolloweth,  that 
 names  impofed  to  fignifie  -common  qualities  or  operations  are  ancienter,  then  is  the 
 reftraint  of  thofe  names,  to  note  an  excellency  of  iucii  qualities  or  operations  in  fome 
 one  or  few  amohgft  others.     For  example,   the  name  Difbiple  being  invented  to  fig- 
 nifie generally  a  learner,  it  cannot  choofe  but  in  that  fignification  be  more  ancient  then 
 when  it  fignifieth,  as  it  were  by  a  kind  of  appropriation,  thofe  Learners  who  being 
 taught  of  Chrift  were  in  that  refpeel:  termed  Difciples  by  an  excellency.      The  like  is  So  alfo  the 
 to  befeen  in  the  name  Apoftle,  theufe  whereof  to  fignifie  a  meflenger,  muft  needs  nameD^- 
 be  more  ancient  then  that  ufe  which  reftraineth  it  unto  Meftengers  fenc  concerning  ^"r'a!ylin'-_ 
 Evangelical  affairs ;  yea  this  ufe  more  ancient  then  that;  whereby  the  fame  word  pruteT^a 
 is  yet  reftrained  farther  to  fignifie  only  thofe1  whom  our  Saviour  himfelf  immediately  c'rrain  order 
 did  fend.     After  the  fame  manner  the  Title  or  Name  of  a  Bifhop  having  been  ufed  °  M'niftcrs' 
 of  old  to  fignifie  both  an  Ecclefiaftical  Overfeer  in  general,  and  more  particularly 
 alfo  a  Principal  Ecclefiaftical   Overfeer  5  it  followeth,  that  this  latter  reftrained 
 fignification  is  not  fo  ancient  as  the  former^  -being  more  common:     Yet  becaufe  the  l^™™*{ 
 things  themfelves  are  always  aflclenterthetr  their  names' 5  therefore  that  thing  which  Minia'erwal 
 the  reftrained  ufe  of  the1  word  doth  import^  is  likewife  ancienter  then  theieftraintof  common  to 
 the  word  is  h  and  confequentfy  that'powef  of  chief  Ecclefiaftical  Overfeers,  which  gr«"  which 
 theterm  ofaBiihop  importeth,  was  beforethe  reftrained  ufeofthe  name  which  doth  rjow'ispecu- 
 import  it.     Wherefore  a  lame  and  animpdteiTt  kind  of  reafofting  ic  is,  when  men  go  ourfeivTs0"? 
 about  to  prove  that  in  the  Apoftles  times  there  was  no  fuch- thing  as  the  reftrained  °en  Oni"fo 
 name  of  a  Biftiopdoth  now  fignifie  ^  becaufe  in  their  writings  there  is  found  no  re-  Pafiors>  »n* 
 ftraint  of  that  name,  but  only  a  general  ufe  whereby  itreacheth  unto  all  fpiritualGo-  emiyw"^^ 
 vernors  and  Overfeers.  |   cons  alfo. 
 
 But  to  let  go  the  name,  and  to  come  to  the  very 'nature  of  that  thing  which 
 is  thereby  fignified  in  all  kindes  of  Regiment  whether  Ecclefiaftical  or  Civil  :  as 
 there  are  fundry  operations  publique.,  fo  likewife  great   inequality  there  is  in  the 
 fame  operations,  fome  being  of  principal  lefpecl,  and  therefore  not  fit  to  be  dealt 
 in  by  everyone  to  whom  publique  adions,    and  thofe  of  good  importance,   are 
 notwithftanding  well  and  fitly  enough  committed.     From  hence  have  grown  thofe 
 different  degrees  of  Magiftrates  or  publique  perfons,  even  Ecclefiaftical  as  well  as 
 Civil.     Amongft  Ecclefiaftical  Perfons  therefore  Biftiops  being  chief  ones ,    aBi- 
 fhops  function  muft  be  defined  by  that  wherein  his  Chiefty  confifteth.     A  Bifhop 
 is  a  Minifter  of  God,  unto  whom  with  permanent  continuance,  there  is  given  not  only 
 power  of  adminiftring  the  Word  and  Sacraments,  which  power  other  Presbyters  have ; 
 but  alfo  a  further  power  to  ordain  Ecclefiaftical  perfons,  and  a  power  of  Chiefty  in 
 Government  over  Presbyters  as  well  as  Lay  men,  a  power  to  be  by  way  of  jurif- 
 di&ion  a  Paftor  even  to  Paftors  themfelves.     So  that  this  Office,  as  he  is  a  Pres- 
 byter or  Paftor,  confifteth  in  thofe  things  which  are  common  unto  him  with  other 
 Paftors,  as  in  miniftring  the  Word  and  Sacraments :  But  thofe  things  incident  unto  his 
 Office,  which  do  properly  make  him  a  Bifhop,  cannot  be  common  unto  him  with 
 other  Paftors.  Now  even  as  Paftors,  fo  likewife  Biftiops  being  principal  Paftors,  are 
 either  at  large  or  elfe  with  reftraint.     At  large,  when  the  fubjecT:  of  their  Regiment  is 
 indefinite,  and  not  tyed  to  any  certain  place  :  Biftiops  with  reftraint,  are  they  whofe 
 Regiment  over  the  Church  is  contained  within  fome  definite,  local  compafs,  beyond 
 which  compafs  their  jurifdiction  reacheth  not.     Such  therefore  we  always  mean  when 
 we  fpeak  of  that  Regiment  byBifhpps  which  we  hold  a  thing  moft  lawful,  divine  and 
 holy  in  the  Church  of  Chrift. 
 
 III.  In 
 
278  The  Seventh  "B.ooJ^  of 
 
 in e (heps  in.  In  our  prefent  regiment  by  Bifhops  two  things  there  are  .complained  of, 
 
 SSfid^f   tne  one  their  £reat  Authority,  and  the  other  their  great  .Honor; ;.,  Touching  the 
 ^hicHtw'o      Authority  of  our  Bifhops,  the  firft  thing  which  therein  difpleafeth  their  Adverfa- 
 thcpBc  their  rjeg    |s  tj)e  5Uperiority  which  Bifhops  hare  over  other  Minifters.     They  which  can- 
 hiUicThey«fft  not- brook  the  Superiority  which  Bifhops  have,  do  notwithftanding  themfelves  ad- 
 thing  con-      mjt  t[iat  fome  kind  of  difference  and  inequality  there  may  be  lawfully  amongft  Mi- 
 Sfcperi-     niters :  Inequality  as  touching  gifts  and  graces  they  grant,  becaufe  thisisrfb plain  that 
 otiry  ov<  r  0    ncur  ft  r,  t  he  wo!  Id  can  bdeaft  belore  mens  eyes  fo  thick,  but  that  they  needs  muft  djf- 
 »l?er  M^nifttrs:  cem  t|l0,ow  jr5  that  oneMinifter  of  the  Golpel  may  .be  more  leafneder,  holier,  and 
 fop"iority°iii  wifer,  bett.  t  able  to  mftiucl,  iv,ore  apt  to  lule  and  'guide  them  then  another:  Un- 
 Miners  it  is  lefs  thus  much  were  conieft,  thofe  menihculd  loie  riieirtame  and  glory  whom  they 
 parfhd  ierh"  themfelves  do  entitle  the  Lights  and  grand  Worthies  of  th;spref:nt  age.     Again,  a 
 and  the  other  priority  of  Order  they  deny  not,  but  that  there  may  be ;.  yea  fuch  apriority  as  ma- 
 d-nictuiaw-    jjetrionen-,an  amongft  nuny  a  princpal  A&.or  in  thofe  things  wheieunto  fundrjr 
 of  them  muftneceflaiily,  concur,  io  that  the  fame  be  admitted  only  during  the  time  of 
 fuch  actions  and  no  longer-,  that  is  to  fay  juftfo  much  fuperiorty,  and  neither  more 
 nor  lefs  may.  .be  liked- of,  then  it  hath  pleafed  them  in  their  own  kind  of  regiment  to 
 let  down.     The  inequality  which  they  complain  of,  is,  That  one  Minifies  cf*he  Wo>  d 
 and  Sacraments  fhould  have  a  permanent  fupemrity  above  another ,  or  in  any  fort  a  fu- 
 periority of  power  mandatory,  judicial  and  coercive  over  other  Mimflers,  By  us,  on  the 
 contran  fide,  inequality,  evenfuch  inequality  as unto  Bifhops  bang  Minifters  of 'the  Word 
 and  Sacraments  granteth  a  fupenority  permanent  above  Mimflers,  yea  a  permanent  fu- 
 periority  of power  mandatory,  judicial  and  coercive  over them,  is  maintained  a  thing  al- 
 lowable, lawful  and  good.:    For,  fuperiority  of  power  may  be  either  above  them  or 
 upon  them,  in  regard,  of  .whom  it  is  termed  fuperiority..    One  Paftor  hath  fuperi- 
 ority of  power  above  another,  when  either  fome  are  authorifed  to  do  things  wor- 
 thier then  arepermitted  untOall,  fome  are  preferred  to  be  principal  Agents,  the  reft: 
 Agents  with  dependency  and  fubordination.  ..Thefoimer  of  thefetwo  kinds  of  fu- 
 periority is  fuch  astheHigh-Prieft  had  above-other  -Priefts  of  the  Law,  in  being  ap- 
 pointed to  enter  once  a  year  the  holy  place,  which  the  reft  of  the-Priefts  might  not 
 do.     The  latter  fuperiority  fuch  as  Prefidents  have  in  thofe  actions  which  are  done 
 by  others  with  them,  they  neverthelefs  being  principal  and  chief  therein.     One 
 Paftor  hath  fuperiority  of  power,  not  only  above  but  upon  another,  when   fome 
 are fubjecf  unto  others  commandment  and  judicial  controlment,  by  vertue  of  pub- 
 lique  jurifdiclion,     Superiority  in  tins  laft  kinde  is  utterly  denied,  to  be  allowable; 
 in  the  reft  it  is  only  denied  that  the  lafting  continuance  and  fettled  permanency 
 thereof  is  lawful.    So  that  if  we  prove  at  all  the  lawfulnefs  'of  fuperiority  in  this 
 laft  kind,  where  the  fame  is  limply  denied,  and  of  permanent  fuperiority  in  the  reft 
 where  fome  kind  of  fuperiority  is  granted,  but  with  reftraint  to  the  term  and  con- 
 tinuance of  certain  actions,  with  which  the  fame  muft,  as  they  fay,  expire  and  ceafe- 
 If  we  can  fhow  thefe  two  things  maintainable,    we  bear,  up  fufficiently  that  which 
 the  adverfe party  endeavoureth  to  overthrow.    Our  defire  therefore  is,   that  this  ilTue 
 may  be  ftnftly  obferved,  and  thofe  things.accordingly  judged  of,  which  we  are  to 
 alleadge.     This  we  boldly  therefore  fet  down>  as  a  moft  infallible  truth,  1 hat  the 
 Church  ofChriflis  at  this  day  lawfully ,  and  (o  hath  been  fithence  the  firft  beginning,  go- 
 verned by  Bifhops,  having  permanent  fuperiority,  and  ruling  power  over  other  Minifters 
 of  the  Word  and  Sacraments. 
 
 For  the  plainer  explication  whereof,  let  us  briefly  declare  firft,  The  birth  and  o- 
 riginal  of  the  fame  power,  whence  and  by  what  occafion  it  grew.  Secondly,  What 
 manner  of  power  antiquity  doth  witnefs  Bifhops  to  have  had  more  then  Presbyters 
 which  were  no  Bifhops.  Thirdly,  After  what  fort  Bifhops  together  with  Presby- 
 ters have  ufed  to  govern  the  Churches  under  them,  according  to  the  like  teftimo- 
 nial  evidence  of  antiquity.  Fourthly,  How  far  the  fame  Epifcopal  power  hath  ufually 
 extended,  unto  what  number  of  perfons  it  hath  reached,  what  bounds  and  limits  of 
 place  it  hath  had.  This  done,  we  may  afterwards  defcend  unto  thofe  by  whom  the 
 fame  either  hath  been  heretofore,  or  is  at  this  prefent  hour  gainfaid. 
 
 IV.  The 
 
Ecclefiajlical  Tolity .  *  7  p 
 
 Ccr. p.  \6. 
 
 52.15,1 
 
 IV.  The  firft  Biffiops  in  the  Church  of  Chrift  were  his  blefled  Apoftles    for  the  fromwhcnro 
 Office   whereunto  Matthias  was  chofen  the  (acred Hiftory  doth  term 'EtitkottIw  an  Ihiu'thf  °W" 
 Epifcopal  Office.    Which  being  fpoken  exprefly  of  one,  agreeth  no  lefs  unto  them  church  is  go- 
 all  then  unto  him.     For  which  caufeSt.  Cr/Wrf»fpeaking  generally  of  them  all  doth  ^rnncd  by 
 call  them  Bimops.     They  which  were  termed  Apoftles,  as  being  lent  of  Chrift  to  pub-  MemuUffe 
 lifh  his  Gofpel  throughout  the  world,  and  were  named  likewife  Bifhops,  in  that  the  D'UC01»  de- 
 care  of  Government  was  alfo  committed  unto  them,  did  no  lefs  perform  the  offices  of  am  Apoftoics 
 their  Epifcopal  Authority  by  governing,  then  of  their  Apoftolical  by  teaching..  The  '<*  ^  Epirdo- 
 word'E-^  ik^ttyi  expreffing  that  part  of  their  office  which  did  confift  inRegiment,proveth  f01  &  P'aP°- 
 not  ( I  grant)  their  chiefty  in  regiment  over  others,  becaufe  as  then  that  name  was  com-  nuTeieg*!1" 
 mon  unto  «he  function  of  their  inferiors,  and  not  peculiar  unto  theirs.     Bur  the  Hifto-  'LW-  '•  5  c?- 
 ry  oftheir  actions  fheweth  plainly  enough  how  the  thing  it  felf  which  chat  name  appro-  9' 
 priated  importeth,  that  is  to  fay,  even  fuch  fpiritual  chiefty  as  we  have  already  defined 
 to  be  properly  Epifcopal,was  in  the  holy  Apoftles  of  Chrift.Bifhops  therefore  they  were 
 at  large.     But  was  it  lawful  for  any  of  them  to  be  a  Bimop  with  reftraint  ?  True  it  is 
 their  charge  was  indefinite ,  yet  fo,  that  in  cafe  they  did  all,  whether  feverally  or 
 joyntly  discharge  the  Office  of  proclaiming  every  where  the  Gofpel,  and  of  guidin°- 
 the  Church  of  Chrift,  none  of  them  cafting  off  his  part  in  their  burthen  which  was 
 laid  upon  them  ;  there  doth  appear  no  impediment  but  that  they  having  received  their  Rom"  2I4<'5- 
 commoncharge  indefinitely  might  in  the  execution  thereof  notwithfbnding  reftrain  job  ' 
 themfelves,  or  atleaftwife  bereftrained  by  the  after-  commandment  of  theSpirit  with- 
 out contradiction  or  repugnancy  unto  that  charge  more  indefinite  and  general  before 
 given  them  -,  efpecially  if  it  feemed  at  any  time  requifite,  and  for  the  greater  good  of 
 the  Church,  that  they  mould  in  fuch  fort  tye  themfelves  unto  fome  fpecial  part  of 
 the  flock  of  Jefus  Chrift,  guiding  the  fame  in  feveral  as  Bifhops.     For  firft,  notwith- 
 ftanding  our  Saviours  commandment  unto  them  all  to  go  and  preach  unto  all  Nations. 
 Yet  fome  reftraint  we  fee  there  was  made,  when  by  agreement  between  Paul  and  Peter 
 moved  with  thofe  effects  oftheir  labours  which  the  providence  of  God  brought  forth  ■ 
 the  one  betook  himfelf  unto  the  Gentiles ;  the  other  unto  the  Jews,  fortheexercifeof 
 that  OfficefcffcVery  where  preaching.     A  further  reftraint  of  their  Apoftolical  labours 
 as*  yet  thef^^fcs  alfo  made,  when  they  divided  themfelves  into  feveral  parts  of  the 
 world  ;-«g**For  his  charge  taking  Afia,    and  fo  the  refidue  other  quarters  to  la-  wKSw'" 
 bour  in.    "TwieVerthelefs  it  feem  very  hard  that  we  fhould  admit  a  reftraint  fo  particular,  thc  Governor 
 as  after  that  general  charge  received,  to  make  any  Apoftle  notw-ithftanding  the  Bi-  °n«  inCAfiT" 
 fhop  of  fome  one  Church,  what  think  we  oftheBifhop  of  feru[alem,b  fames^whoCe  t.b  3.  h*q.* 
 confecration  unto  that  Mother  See  of  the  world,  becaufe  it  was  not  meet  that  it  mould  Ecc!cl;  aZ: 
 atany  time  be  left  void  of  fome  Apoftle  doth  feem  to  have  been  the  very  caufe  of  St.  caiieduhY* 
 Pauls  miraculous  vocation  to  make  up  the  c  number  of  the  Twelve  again,  for  the  '^eciiur- 
 gathering  of  nations  abroad,  even  as  the  *  martyrdom   of  the  other  fames  the  FcfteJdS 
 reafon  why  Barnabas  in  his  ftead  was  called.  Finally,  Apoftles  whether  they  did  fettle  &?«.  z,ib.  3. 
 in  any  one  certain  placets  fames,  or  elfe  did  otherwife  as  the  Apoftle  Paul;  Epifco-  adverr" Mar'' 
 pal  Authority  either  at  large  or  with  reftraint  they  had  and  exercifed  :  Their  Epifco-  Tjaodm  dpi 
 pal  power  they  fometimes' gave  unto  others  to  exercifeas  agents  only  in  their  ftead,  "ppe  Ucur fra- 
 and  as  it  were  by  commiffion  from  them.     Thus e  Titus,  and  thus  Timothy  at  the  firft,  "o«nomenfo 
 though  /  afterwards  indued  with  Apoftolical  power  of  their  own.  For  inprocefsof  Jufiuspoft 
 time  the  Apoftles  gave  Epifcopal  Authority,  and  that  to  continue  always  with  them  Pa,fio.n'r™  .. 
 which  had  ii.We  are  able  to  number  up  them,  g  faith  Irenxtis,  who  by  the  Apoftlestvere  made  ab  Apoftoil" 
 Biflwps.  InRome  he  affirmeth  that  the  Apoftles  themfelves  made  Li  nun  the  firft  Bimop    Hrerofolyrtc- 
 Again  of  Polycarp  he  faith  likewife,  that  the  Apoftles  made  him  Bishop  of  the  Church  pu^rfSus 
 of  Smyrna.  b  Of  Antioch  they  made  Evoditts  Bifhop  as  /^^////witneffeth,  exhort  in  o-  eA-    Hicrbro 
 
 &  ife  fcn'pc.  Kc- 
 
 tempore  Jacobum  pritnum  fedcm  EpircopaIem  Ecclefa:  qu.r  eft  Hierofolymis  obtinuifTe'mcmorix  rradirnr.     Eufcb  hV  Kt> 
 del.  lib.  a.  cap.   i.     The  fame  l'eerheth  to  be  intimated  Afts  IS  13.  and  Afts  21.  18.  c   Alsn.a.^.    Art*  V  2      e  Tit 
 jf  ""bis  appeared!  by  thofefubfenptions  which  are  fet  after  the  Epiftle  to  Titus,  and  the  fcc&nd  toTimithy  and  bv  JfufrA  F,\° 
 slef.  hift.  lib.  3.C.4.  £  Iren.  lib.  3.C.3.  h  InEp.adAr.tioch.  '  /»«;«;««. 
 
 that 
 
 G.I. 2.  8. 
 
^80  The  Seventh  <Bookj)f 
 
 that  Church  to  tread  in  his  holy  fteps,  and  to  follow  his  vertuous  example.  The  A- 
 poftles  therefore  were  the  firft  which  >had  fuch  authority,  and  all  others  who  have 
 it  after  them  in  orderly  fort  are  their  lawful  Succeffors,  whether  they  fucceed  in  any- 
 particular  Church,  where  before  them  fome  Apoftle  hath  been  feated,  as  Simon 
 fucceed ed  James  in  Jerusalem  •,  or  elfe  be  otherwife  endued  with  the  fame  kind  of 
 Biflioply  power,  although  it  be  not  where  any  Apoftle  before  hath  been.  For  to  fuc- 
 ceed them  is  after  them  to  have  that  Epifcopal  kind  of  power  which  was  firft  given 
 Hicron.?p.8i.  to  them.  '  All  Bifhops  are,  faith  Jerome,  the  Apoftles  fucceffors.  In  like  fort  Cy- 
 Cvpr.  tp.ad   pian  doth  term  Biihops,  Prepofitos  qui  Apoftolis  vicariaordinatione  fuccedunt.     From 
 
 *  th  "  a  ■  nence  lt  may  naPP^y teem  t0  nave  glown5  tnat  tney  whom  now  we  call  Biihops  were 
 i  t  .m  ?"  'n  ufually  termed  at  the  firft  Apoftles,  and  fo  did  carry  their  very  names  in  whofe  rooms 
 a  rpfiu*  apo  0£  fpiritualauthcdty  they  fucceeded,  Such  asdeny  Apoftles  to  have  a  any  fucceffors 
 f  cc'ih' "•?  at  all  in  the  office  of  their  Apoftlefhip,  may  hold  that  opinion  without  contradiction 
 nitur  e.i  m  L-  to  this  of  ours,  if  they  well  explain  themlelves  in  declaring  what  tiuly  and  properly 
 BltoncUca]C  Apoftlefhip  is  :  In  fome  things  every  Presbyter,  in  fome  things  onely  B.fhops,  in 
 fuco  ii  r  s  ip-  fome  things  neither  the  one  nor  the  other  are  the  Apoftles  Succeffors.  The  Apoftles 
 fms  tranfir.  were  fent  ^s  fpecial  chofen  °  eye-witneffes  of  Jefus  Chrift,  from  whom  c  immediately 
 prin!  nn. '  they  received  their  whole  Embaffage,  and  their  Commiffion  to  be  the  principal  d  firft 
 b  \k.\  1,22.  founders  of  an  Houfe  of  God  confifting  as  well  of  e  Gentiles  as  of  Jews  :  In  this 
 JgSV'i8'  there  are  not  after  them  any  other  like  unto  them -,  And  yet  the  Apoftles  have 
 rfApoc.2i'.M.  now  their  Succeilors  upon  earth  their  true  Succeffors,  if  not  in  the  largenefs,  furely 
 e  Mar.  18. 19.  -n  j.jjg  kind  0f  that  Epifcopal  fun&ion,  whereby  they  had  power  to  fit  as  fpiritual 
 
 ordinary  Judges,  both  over  Laity  and  over  Clergy  where  Churches  Chriftian  were 
 
 eftabliihed. 
 
 The  time  ana      v.    The  Apoftles  of  our  Lord  did,  according  unto  thofe  directions  which  were 
 Stating' »     eiven  tnem  trom  above'  cre<ft  Churches  in  all  fuch  Cities  as  Received  the  Word  of 
 very  where     Truth,  the  Gofpel  of  God  .•   All  Churches  by  them  ere&ed,  received  from  them 
 Bifhopswith    thefame  Faith,  the  fame  Sacramenrs,  the  fame  form  of  publick  regiment.     Thefbim 
 1  e  trjint.  1      ^  r^egjmt,nt  ^y  tjiem  eftabliflied  at  firft  was,  That  the  Laity  of  people  fhould  be  ftib- 
 ject  unto  a  Colledgeof  Ecclefiaftical  perfons,  which  were  in  every  fuchCity  appointed 
 for  that  purpofe.     Thefein  their  writings  they  term  fometime  Presbyters,  fomecime 
 Afts2o.3<5,37  j3j^0pS>     Xo  take  one  Church  out  of  a  number  for  a  patern  what  t^ef- were;  the 
 Presbyters  of  Ephefus,  as  it  is  in  the  Hiftory  of  their  departure  from  the,  Apoftle  Paul 
 at  Mtletum.  are  laid  to  have  wept  abundantly  all,  which  fpeech  doth  ftew  them  to 
 have  been  many.     And  by  the  Apoftles  exhortation  it  may  appear,f  that  they  had  not 
 each  his  feveral  flock  to  feed,  but  were  in  common  appointed  to  feed  that  one  flock 
 the  ChurcH  of  Ephefus  •,  for  which  caufe  the  phrafe  of  his  fpeech  is  this,  Attendttegre- 
 Aa!2o.2s>3o.  gjL  Look  all  to  that  one  flock  over  which  the  Holy  Ghoft  hath  made  you  Biihops, 
 Thefe  perfons  Ecclefiaftical  being  termed  as  then,  Presbyters  and  Bifhops  both,  were 
 all  fubjecr.  unto  Paul  as  to  an  higher  Governor  appointed  of  God  to  be  over  them.  But 
 .      for  as  much  as  the  Apoftles  could  not  themfelvesbeprefent  in  all  Churches,  and  as 
 bdchbjThis"    the  Apoftle  St. /W  foretold  the  Presbyters  of  the  Epheftans  that  there  would  rife  up 
 lending  ro      from  amongft  their  own  f elves,  men  [peaking  perverfe  things  to  draw  Difciples  after  them  5 
 byters  of >rcf  there  did  grow  in  lhort  time  amongft  the  Governors  of  each  Church,  thofe  emulations, 
 Etbefus  be-    ftrifes,  and  contentions,  whereor  there  could  be  nofufficient  remedy  provided,  except, 
 [grashtoM«-  3ccording  unto  the  order  oijemfalem  already  begun,  fome  one  were  indued  with  fe- 
 tum  Afls  20  pifcopal  Authority  over  the  reft,  which  one  being  refident  might  keep  them  in  order, 
 *'\*h'on      and  have  prehemmence  or  principality  in  thofe  things,  whereinthe  equality  of  many  a- 
 fifty  mTs,      gents  was  the  caufe  of  diforder  and  trouble.  This  one  Prefident  or  Governour,  amongft 
 and  by  his       tiie  reft  jiacj  hjs  known  Authority  eftablifhed  along  time  before  that  fettled  difference  of 
 )^T^ghr""9"  name,  and  tirle  took  place,  whereby  fuch  alone  were  named  Bifliops. .  And  therefore  in 
 place  with  his  thebook  of  S.  fohns  Revelation  we  find  that  they  are  entituled  *  Angels.Ic  will  perhaps 
 Authority       ],e  anfwered.  That  the  Angels  of  thofe  Churches  were  onely  in  every  Churcha  Minifter 
 
 and  inft  utti-  '  °  J  J  ' 
 
 nns  for  or- 
 
 iUininR  of  Minift  rj  there,    i  Tim.  5    12.  anil  for  proportioning  their  maintenance,  verfe  17.  18.  and  for  judicial  hearing  of 
 eufations  brought  agauiii  tfum,  vcrfe  1  9.  and  for  holding  th:  m  n  aa  uniformry  of  Doftrine,  chap.  1.  verf.  5.  a  Revel.:. 
 
 of 
 
Ecclejtaffical  Polity,  ,g. 
 
 ,  even 
 
 p. 
 
 Sacraments  :  But  then  we  ask,  Is  it  probable  that  in  every  of  thefe  Churches 
 in  Ephefus  itfelf,  where  wany  fuch  Minifteis  were  long  before^  as  hath  been  proved" 
 there  was  but  one  fuch  when  $ohn  dire&ed  his  fpeech  to  the  Angel  of  that  Church'' 
 If  there  were  many,  furelySt.  J-ohn  in  naming  but  only  one  of  them  an  Angel    did 
 behold  in  that  one  fomewhat  above  the  reft.     Nor  was  this  order  peculiar  unto  fome 
 few  Churches,  but  the  whole  world  univerfally  became  fubjed  thereunto  •  infomuch 
 as  they  did  not  account  it  to  be  a  Church,  which  was  not  fubject  unto  a  Biihop.  It  was 
 the  general  received  perfwafion  of  the  ancient  Chnftian  world,  that  Ecclefia  eft  in  Epif- 
 copo ,  theoutward  being  of  a  Church  coniifteth  in  the  having  of  a  Biihop :  That  where  Eplft. 
 Colledgesof  Presbyters  were,  there  was  at  the  firft,  equality  amongft  them,  S.ferome 
 thinketh  it  a  matter  clear  $  but  when  the  reft  were  thus  equal,  fo  that  no  one  of  them 
 could  command  any  other  as  inferior  unto  him,they  all  were  controlable  by  tie  Apoftles, 
 who  had  that  Epiicopal  authority  abiding  at  the  firft  in  themfeives,  which  they  after- 
 wards derived  unto  others.     The  caufe  wherefore  they  under  themfeives  appointed  Hi'rrn-  Er-ld 
 fuch  Biiliops  as  were  not  every  where  at  the  firft,  is  faid  to  have  been  thole  ftnfesand  E  H' 
 contentions  ^  for  remedy  whereof,  whether  the  Apoftles  alone  did  conclude  of  fuch  a 
 regiment,  orelfe  they  together  with  thewhole  Church  judging  it  a  fit  and  a  needfull 
 policy,  did  agree  to  receive  it  for  a  cuftom  •,  no  doubt  but  being  eftablifhed  by  them  on 
 whom  the  Holy  Ghoft  was  powred  in  fo  abundant  meafure  for  the  ordering  of  Chnfts 
 C'.urch,  it  had  either  Divine  appointment  beforehand,  or  Divine  approbation  after- 
 wards, and  is  in  that  refpccl:  to  be  acknowledged  the  Ordinance  of  God,  nolefsthen 
 thatanciem  J  ewilh  regiment,  whereof  though  J-ethro  were  the  Devifer,  yet  after  that  Exod.  i«.  1?. 
 God  had  allowed  it,  all  men  were  fubjeft  unto  it,  as  to  the  Polity  of  God,  and  not  of  $e- 
 thro .   I  hat  fo  the  ancient  Fathers  did  think  of  Epifcopal  regiment,  that  they  held  this 
 oider  as  a  thing  received  from  the  blefled  Apoftles  themfeives,  and  authorized  even 
 from  beuven,  we  may  perhaps  more  eafily  prove,  then  obtain  that  they  all  (hall  «rant  it 
 vv.  o  fee  it  proved.  St.  Augufiine  (etteth.  it  down  for  a  principle,  that  whatsoever  poll-  Epirt.  ad  Jan. 
 live  o:der  the  whole  Church  every  where  doth  obferve,  the  fame  it  muft  needs  have  re- 
 ceived from  the  very  Apoftles  themfeives,  unlefs  perhaps  fome  general  Louncel  were 
 the  Authors  of  it.   And  he  faw  that  the  ruling  fuperiority  of  Biihops  was  a  thing  uni- 
 verfjliy  eftablifhed  not  by  the  force  of  any  Councel,  (for  Councels  do  all  prefuppofe 
 B.ihops,  norcan  there  any  Councel  benamedfo  ancient,  either  General,  or  as  much  as 
 Piovincial,  fithence  the  Apoftles  own  times,  but  we  can  hhew  that  Biihops  had  their 
 .Authority  before  it,  and  not  from  it. )  Wherefore  St.  Auguftwe  knowing  this,  could 
 not  chufe  but  reverence  the  Authority  of  Biihops,  as  a  thing  to  him  apparently  and 
 moft  clearly  apoftolical.But  it  will  be  perhaps  objected  that  Regiment  by  Biihops  was  not 
 fo  un  verfal  nor  ancient  as  we  pretend  $  and  that  an  Argument  hereof  may  be  zferoms 
 ownTeftimony,  who  living  at  the  very  fame  time  with  St.  Auguftme,  noteth  this 
 kind  of  Regiment  as  being  no  where  antient,  faving  onely  in  Alexandria ;  his  words 
 aie  thefe,  it  was  for  a  remedy  of  Schifm  that  one  was  afterwards  chofen  to  be  placed 
 above  the  reft,  left  every  mans  fulling  unto  bimfelf,  jhould  rend  af under  the  Church  of 
 Chrifl,  I or  (  that  which  alfo  may  ferve  for  an  Argument  or  token  hereof  )  at  Alexandria  Ep.ad  Evag. 
 frvm  Mark  f/><?  Evangelift,  «#foHeraclas/«#^Dionyiius,  the  Presbyters  always  chofe  one 
 OF  THE  MS  E  L  VES,    whom  they  placed  in  higher  degree,  and  gave  unto  him  the 
 Title  of  Bijhcp.  Now  St.  ^ra»  they  fay  would  never  have  picked  out  that  one  Church  T  c,p82 
 from  amongft  fo  many,  and  have  noted  that  in  it  there  had  been  Biihops  from  the  it'is  to  be  ob". 
 time  that  St.  Mark  lived,  if  fo  be  the  felf  fame  order  were  of  like  antiquity  every  ('tvCtUh" 
 where-,  his  words  therefore  muft  be  thus  fcholied  $  In  the  Church  of  Alexandria,  icwalfoiri' 
 Presbyters  indeed  had  even  from  the  time  of  St.  Mark  the  Evangelift ,  always'a  Bifhop  Alexandria, 
 to  rule  over  them  for  a  remedy  againft  Divifions,  Fadions,  and  Schifms.  Not  fo  in  f^lf^rg  that 
 other  Churches,  neither  in  that  very  Church  any  longer  then  uff,  adHcraclam  &  Dio-  churches  it 
 nyfium,  till  Heraclas  and  his  Succeflbr  Dionyfius  were  Biihops.  But  this  conftru&i-  wasnotfo° 
 on  doth  bereave  the  words  conftrued,  partly  of  wit,  and  partly  of  truth-,  it  maketh 
 them  both  abfurd  and  falfe.     For  if  the  meaning  be  that  Epiicopal  Government  in  that 
 Church  was  then  expired,  it  muft  have  expiied  with  the  end  of  fome  one,  and  not 
 of  two  feveral  Biihops  days,  unlefs  perhaps  it  fell  lick  under  Heraclas,  and  with 
 Dionyftus  .gave  up  the  Ghoft.     Befidts,  it  is  clearly  untrue  that  the  Presbyters  of  that 
 Church  did  thenceafe  to  be  under  a  Biihop.  Who  doth  not  know  that  after  Dionyftus, 
 
 H  h  h  Maximus 
 
282,  The  Seventh  'BooJ^  of 
 
 SocrtuUcT,.  Maximus  was  Bifhop  of  Alexandria,  after  him  Theonas,^  after  him  Peter,  after  him 
 Achillas,  after  him  Alexander,  of  whom  Socrates  in  this  fort  wnteth-,  It  fortuned  on 
 a  certain  time  that  this  Alexander  in  the  prefence  of  the  Presbyters  which  were  under 
 him,  and  of  the  reft  of  the  Clergy  there,  difcourfedfomewhatcurioufly-and  fubtilly 
 of  the  holy  Trinity,  bringing  high  Philofophical  proofs,  that  there  is  in  the  Trinity 
 anUnity.     Whei  eupon  Anus  one  of  the  Presbyters  which  were  placed  in  that  degree 
 under  Alexander,  oppofed  eagerly  himfelf  againft  thofe  things  which  were  uttered  by 
 the  Bifhop.     So  that  ti.us  long  Biihops  continued  evenin  the  Church  of  Alexandria. 
 Nor  did  their  Regiment  hereceafe,  butthefealfo  had  others  their  Succeflbrs  till  St. 
 zferoms  own  time,  who  living  long  after  Heraclas  and  Dionyfius  had  ended  their  days, 
 did  noryet  live  himfelf  to  fee  the  Presbyters  of  Alexandria,  othewife    then  fubjeel:  un- 
 •  to  a  Bifhop.     So  that  we  cannot,  with  any  truth,  fo  interpret  his  words  as  to  mean,thac 
 in  the  Church  of  Alexandria  there  had  been  Bifhops  indued  with  Superiority  over  Pref- 
 byters  from  St.  Marks  time,  only  till  the  time  of  Heraclas  and  of  Dionyfius  j  Wherefore 
 that  St.^erom  may  receive  a  more  probable  interpretation  then  this,  We  anfwer,  that 
 generally,  of  Regiment  by  Bifhops,  and  what  term  of  continuance  it  had  in  the  Church 
 of  Alexandria,  it  was  no  part  of  his  mindtofpeak,  buttonoteone  onely  circumftance 
 belonging  to  the  manner  of  their  election,  which  circumftance  is,    that  in  Alexandria, 
 they  ufed  to  chufe  their  Bifhops  altogether  out  of  the  colledge  of  their  own  Presbyters, 
 and  neither  from  abroad  nor  out  of  any  other  inferior  order  of  the  Clergy,  whereas  of- 
 tentimes a  elfewhere  the  ufe  was  to  chufe  as  well  from  abroad  as  at  home,  as  well  infe- 
 aiiiito  tymri-  rjor  unto  presbyters,  as  Presbyters  when  they  faw  occafion,     This  cuftome,  faith  he, 
 A*i«b?Hno  theChmchoi  Alexandria  did  always  keep,  till  in  Heraclas  and  Dionyfius,  they  be- 
 a  Deacon       gan  to  do  otherwife.     Thefe  two  were  the  very  firft  not  chofe  out  of  their  Colledge  of 
 ^ade'sneeef-  Presbyters. 
 
 ior'  The  drift  and  purpofe  ofS.tf  eroms  fpeech>doth  plainly  fhow  what  his  meaning  was;  for 
 
 chr,fojhmbe-  wfiereas  fomedid  over-extol  the  Office  of  the  Deacon  in  the  Church  of  Rome  5  where 
 t"r  of  AMioS.  Deacons  being  grown  great,through  wealth,  challenged  place  above  Presbyters :  S.  $e~ 
 wa<  cho  en     rome,  to  abate  this  infolency,writing  to  £t/4£r;»j,dimmilheth  by  all  means  theDeacons 
 SjSSfin    eftimation,and  lifteth  up  Presbyters  as  far  as  poflible  the  truth  might  bear.  An  attendant t 
 the  Bifhop      faith  he,  upon  Tables  and  Widows  proudly  to  exalt  himfelf  above  them,  at  whofe  prayers  is 
 J,lck  .ol  c.on"     made  the  body  and  loodof  Chrifl ;  above  them,  between  whom  and  Bifhops  there  was  at  the 
 firft  for  attme  no  difference  neither  in  authority  nor  in  title.    And  whereas  after  fchifms  and 
 contentions  made  it  neceftary  thatfome  one  Jhouldbe  placed  over  them,  by  which  occafion  the 
 title  of  Bifiop  became  proper  unto  that  one,  yet  was  that  one  chofen  out  of  the  Presbyters,  as 
 being  the  chi feft ,  the  high  eft,  the  wort  hie  ft  degree  of  the  Clergie,  and  not  out  of  Deacons  ; 
 inwhiehconftderationalfoitfeemeththatin  Alexandria  even  from  St.  Mark  to  Heraclas 
 and Dionyfius  Bifliops  there,  the  Presbyters  evermore  have  chofen  one  of  themf elves,  and 
 not  a  Deacon  at  any  time  to  be  Itheir  Bifhop.  Nor  let  any  man  think  that  Chrifl  hath  one 
 Church  in  Rome,  and  another  in  the  refl  of  the  world;  that  in  Rome  he  alloweth  Deacons  to 
 be  honoured  above  Presbyters,  and  otherwhere  will  have  them  to  be  in  the  next  degree  to  the 
 Bifhop.  if  it  be  deemedthat  abroad  where  Bifhops  are  poorer,  the  Presbyters  under  them  may 
 be  the  next  unto  them  in  honour;  but  at  Rome  where  the  Bifhop  hath  ample  revenues, the 
 Deacons  whofe  eft  ate  is  near  eft  for  wealth,  may  be  alfo  for  eftimation  the  next  unto  him  :  We 
 mtift  know  that, a  Bifhop  in  the  meaneft  City  is  no  lets  a  Bifhop  then  he  who  is  feated  in  the 
 great  eft;  the  countenance  of  a  rich, and  the  meannefs  of  a  poor  eft  ate  doth  make  no  odds  between 
 Biftwps;  and  therefore  if  a  Presbyter  at  Engubium  be  the  next  in  degree  to  a  Bifhop,  fttrely, 
 even  at  Rome  it  ought  in  reafin  to  befo  likewife ;  and  not  a  Deacon  for  wealths  fake  only  to 
 be  above,  who  by  order  (houldbe,  and  elfewhere  is,  underneath  a  Presbyter.  But  ye  will  fay 
 that  according  to  the  cuftom  of  Rome  a  Deacon  prefenteth  unto  the  Bifhop  him  which 
 ftandeth  to  be  ordained  Presbyter  ;  and  upon  the  Deacons  teftimony  given-concerning  his  fit- 
 nefs,  he  rcceiveth  at  the  Biftwps  hands  Ordination  :   So  that  in  Rome  the  Deacon  ha- 
 ving this  fpecialprebeminence,  the  Presbyter  ought  there  to  give  place  unto  him.     where- 
 fore is  the  cuftom  of  one  City  brought  againft  the  practice  of  the  whole  World  <  The  paucity 
 of  Deacons  in  the  Church  of "Rome  hath  gotten  the  credit,  as  unto  Presbyters  their  multi- 
 tude hath  beencaufeof  contempt :  Howbeit  even  in  the  Church  of  Rome,  Presbyters  fit 
 and  Deacons  ft  and :  an  Argument  as  ftrong  again ft  ihefuperiority  of  Deacons,  as  the  fore- 
 dleadgedrcafon  doth  feem  for  it .  Be  fides,  whofoever  is  promoted  mu  ft  needs  beraifedfroma 
 
 lower 
 
Ecclefiaslical  Tolity.  ^z 
 
 lower  degree  to  an  higher ;  wherefore  either  let  htm  which  is  Presbyter  be  made  a  Deacon 
 that  fo  the  Deacon  may  appear  to  be  the  greater  ;  er  if  of  Deacons  Presbyters  be  made,   let 
 them  know  thcmf elves  to  be  in  regard of  Deacons,  though  below  in  gain,  yet  above  in  office. 
 And  t  o  the  end  we  may  under fl and  that  thofe  Apoftolical  Orders  are  taken  out  of  the  Old 
 Te (lament ,  what  Aaron  and  his  Sons  and  the  Levites  were  inthe  Temple,  the  fame  in  the 
 Church  ma"f\Bifheps  and  Presbyters  and  Deacons  challenge  unto  themf elves.    This  is 
 the  very  drift  and  fubftance,  this  the  true  conftruction  and  fenfeof  St.^feroms  whole 
 difcourfeinthatEpiftle:  Which  I  have  therefore  endeavoured  the  more  at  large  to 
 explain,  becaufenoonethingislefs  efFe&ual  or  more  ufual  to  be  alledged  againft  the 
 antient  Authority  of  Biihops  •  concerning  whofe  Government  St.^eroms  own  words 
 otherwhere  are  fufficient  to  mow  his  opinion,  that  this  Order  was  not  only  in  Alexan- 
 dria (o  ancient,  but  even  as  ancient  in  other  Churches.     We  have  before  alledged  his 
 teftimony  touching  J-ames  the  Bimop  of  tferufalem.     As  for  Biihops  in  other  "Chur- 
 ches, on  the  firft  of  theEpiftle  to  Titus  thus  he  fpeaketh,   Till  through  inftintt  of  the 
 devil  there  grew  in  the  Church  factions ,  and  among  the  people  it  began  to  be  profefl;  I  am 
 of  Paul,  Jfl/Apollos,  and  I  of  Cephas,   Churches  were  governed  by  the  common  advice  of 
 Presbyters  •,  but  when  every  one  began  to  reckon  thofe  whomhimfelf  had  baptized,  his  own 
 andnot  Chrifts,  it  was  decreed  IN  THE  WHOLE  WORLD  that  one  chofen  out  of  the 
 Presbyters  fbould  be  placed  above  the  reft,  to  whom  all  care  of  the  church  jbould  belong,  andfo 
 the  feeds  of fchifm  be  removed.     If  it  be  fo,  that  by  ;St.  tferoms  own  Confeffion  this 
 order  was  not  then  begun  when  people  in  the  Apoftles  abfence  began  to  be  divided  into 
 factions  by  their  Teachers,  and  to  rehearfe,  I  am  of  Paul,  but  that  even  at  the  very 
 firft  appointment  thereof  was  agreed  upon  and  received  throughout  the  world  -,  how 
 ihall  amanbeperfwaded  that  the  (ame^erom  thought  it  fo  ancient  no-where  faving  in 
 Alexandria,  one  only  Church  of  the  whole  world  ;  A  fentence  there  is  indeed  of  St; 
 zferoms  which  being  not  throughly  confidered  and  weighed  may  caufe  his  meaning  fo 
 to  be  taken,  as  if  he  judged  Epifcopal  regiment  to  have  been  the  Churches  invention 
 long  after  ?  and  not  the  Apoftles  own  inftitution  5  as  namely,  when  he  admoniiheth 
 Biihops  in  this  manner ;  As  therefore  Presbyters  do  know  that  the  cuflom  of  the  Church 
 makes  them  fubjett to  the \Bifhop  which  is  fet over them;  fo  let  *  Bijhops  know  that,  cufiom      ., 
 rather  then  the  truth  of  any  Ordinance  of  the  Lord,  maketh  them  greater  then  the  reft,  and  mcin°Ph  by 
 that  with  common  advice  they  ought  to  govern  the  Church.     To  clear  the  fenfe  of  thefe  reftraim ;  for 
 words  therefore,  as  we  have  done  already  the  former:  Laws  which  the  Church  from  EPiftoH*? 
 the  beginning  univerfally  hath  obferved  were  fome  delivered  by  Chrift  himfelf,  with  a  always,  in -the 
 charge  to  keep  them  till  the  worlds  end,  as  the  Law  of  Baptizing  and  adminiftring  the  churchV 
 holy  Eucharift  5  fome  brought  in  afterwards  by  the  Apoftles,  yet  not  without  the  fpe-  chrift^im- 
 cial  direction  of  the  Holy  Ghoft,  as  occafions  did  arife.  Of  this  fort  are  thofe  Apoftolical  feif,  the  a- 
 orders  and  laws  whereby  Deacons,  Widows,  Virgins  were  firft  appointed  in  the  Church,  ^'^n"8 
 
 menc  Bifliops 
 atlarge,  as  no  nun  will  deny,  having  received  from  Chrift  himfelf  that  Epifcopal  Authority.  For  which  caulc  Cyprian 
 hath  laid  of  them.  MeminilTe  Diaconidebent  quoniam  Apoftolos.id  eft, Epifcoposfe  praspofirosDominus elegit  .*  Diaconos 
 aurem  port  a  Icenfum  Domini  incoelos,Apoflolifib'!conftituerunr,  Epifcopatus  fui  &  Ecclcfia:  miniftros.  Lib  3.  Ep.  9. 
 
 This  anfwer  to  Saint  $crom,    feemeth  dangerous ,  I  have  qualified  it  as  I  may,  by 
 addition  of  fome  words  of  reftraint  •,  yet  I  fatisfie  not  my  felf,  in  my  judgment  it 
 would  be  altered.  Now  whereas  Jerom  doth  term  the  Government  of  Bijhops  by  reftraint, 
 an  Apoftolical  tradition,  acknowledging  thereby  the  fame  to  have  been  of  the  Apoftles  own 
 inftitution,  it  may  be  demanded,  how  thefe  two  will  ft  and  together  ;  namely,  that  the  Apo- 
 ftles by  divine  inftinff,  fh  ould  be  as  Jerom  confeffeth  the  Authors  of  that  regiment,  and 
 yet  the  cuftome  of  the  Church  be  accompted  ( for  fo  by  Jerom  it  may  feem  to  be  in  this  place 
 accompted)  the  chief  eft  prop  that  upholdeth  the  fame  <  To  this  we  anfwer,  That J 'or af 
 much  as  the  whole  body  of  the  Church,  hath  power  to  alter  with  general  confent  and  upon 
 neceffary  occafions,  eventhepofitivelaw  of  the  Apoftles,  if  there  be  no  commandment  to 
 the  contrary,  and  it  manifeftly  appears  to  her,  that  change  of  times  have  clearly  taken  away 
 the  very  reafon  of  Gods  firft  inftitution,  as  byfundry  examples  may  be  mo  ft  clearly  proved  -7 
 what  laws  the  univerfal  Church  might  change,  and  doth  not ;  if  they  have  long  continued 
 without  any  alteration  ;  it  feemeth  that  St.   Jerom  afcribeth  the  continuance  of  fuch 
 pofitivelaws,  though  inftituted  by  God  himfelf,  to  the  \udgemement  of  the  Church,     For 
 
 Hhh  2  the) 
 
384.  The  Seventh  <Boo{  of 
 
 they  which  might  abrogate  a  Law  and  do  net ,  are  properly  (aid  to  uphold,  to  effablifh  it, 
 and  to  owe  it  being.  The  Regiment  therefore  whereof  Jerom  fpeaketh  being  pofitive,  and 
 confequently  not  abfolutely  necejfary,  but  of  a  changeable  nature,  becaufe  there  is  no  Divine 
 voice  which  in  exprefs  words  for biddeth  it  to  be  changed;  he  might  imagine  both  that  it  came 
 by  the  Apoftles  by  very  divine  appointment  at  the  fir  ft,  and netwith (landing  be, after  a  fort , 
 faidto  (land  in  force,  rather  by  the  cufto'me  of  the  Church,  choofwg  to  continue  in  it,  than  by 
 theneceffary  conftraint  of  any  Commandment  from  the  Word,  requiring  perpetual  continu- 
 ance thereof  So  that  St.  J-eroms  admonition  is  reafonable,  fenfible,  and  plain,  being 
 contrived  to  this  effect-,  The  ruling  fupenority  of  one  Bifliop  over  many  Presbyters,, 
 in  each  Church,is  an  Order  defcended  from  Chrift  to  the  Apoftles,  who  were  them- 
 felves  Bifhops  at  large,  and  from  the  Apoftles  to  thofe  whom  they  in  their  fteads  ap- 
 pointed Bifhops  over  particular  Countries  and  Cities,  and  even  from  thofe  antient  times 
 univerfally  eftablrfhed,  thus  many  years  it  hath  continued  throughout  the  World  -y 
 for  which  caufe  Presbyters  muft  not  grudg  to  continue  fubjecl:  unto  their  Bifhops,  unlefs 
 they  will  proudly  oppofe  themfelves  againftthat  which  God  himfelf  ordained  by  his 
 Apoftles;  and  the  whole  Church  of  Chrift  approveth  and  judgeth  moft  convenient. 
 On  the  other  fide  Bifhops  albeit  they  may  avouch,  with  conformity  of  truth,  that  their 
 Authority  had  thus  defcended  even  from  the  very  Apoftles  themfelves,  yet  the  abfo- 
 lute  and  everlafting  continuance  of  it,  they  cannot  fay  that  any  Commandment  of- the 
 Lord  doth  injoyn  •,  And  therefore  muft  acknowledge  that  the  Church  hath  power  by  univer- 
 falconfent  upon  urgent  caufe  to  take  it  away,  if  thereunto  fhe  be  conftrawed  through  the 
 proud,  tyrannical,  and  unref or  mable  dealings  of  her  Bifhops,  whofe  Regiment  (he  hath  thus 
 long  delighted  in,  becaufe  fhe  hath  found  it  good  andreqmftte  to  be  fo  governed.  Wherefore 
 left  Bifhops  forget  themfelves,as  if  'none  on  earth  had  Authority  to  touch  their  fiates,  let  them 
 continually  bear  in  mind,that  it  is  rather  the  force  ofcuflom,  whereby  the  church  having  fo 
 long  found  it good 'to  continue  under the  Regiment of .her  vertuous  Bifhops,  doth  ftill  uphold, 
 maintain,  and  honour  them  in  that  refpeff,  than  that  anyfuch  true  and  heavenly  Law  can  be 
 fhowed,  by  the  evidence  whereof  it  may  of  a  truth  appear  that  the  Lord  himfelf  hath  appoint- 
 ed Presbyters  for  ever  to  be  under  the  Regiment  of  Bifhops,  in what  fort  foever  they  behave 
 themfelves •,  let  this  confiderationbe  a  bridle  unto  them,let  it  teach  them  not  to  difdain 
 the  advice  of  their  Presbyters,but  to  ufe  their  authority  with  fo  much  the  greater  humi- 
 lity and  moderation,  as  a  Sword  which  the  Church  hath  power  to  take  from  them .  In  all 
 this  there  is  no  lett  why  S.  $e rom  might  not  think  the  Authors  of  Epifcopal  Regiment 
 to  have  been  the  very  blefled  Apoftles  themfelves,dire<5ted  therein  by  the  fpecial  motion 
 oftheHolyGhoft,  which  the  Ancients  all  before,  and  befides  him  and  himfelf  alfo 
 elfewhere,  being  known  to  hold,  we  are  not,without  better  evidence  then  this,  to  think 
 him  in  judgement  divided  both  from  himfelf  and  from  them.  Another  Argument 
 that  the  Regiment  of  Churches  by  one  Bifhop  over  many  Presbyters  ,hath  been  always 
 held  Apoftolical,  maybe  this.  We  find  that  throughout  all  thofe  Cities  where  the 
 Apoftles  did  plant  Chriftianity,  the  Hiftory  of  times  hath  noted  fucceflionof  paftors 
 in  the  feat  of  one,  hot  of  many  ( there  being  in  every  fuch  Church  evermore  many 
 Paftors )  and  the  firft  one  in  every  rank  of  fuccelTion  we  find  to  have  been,  if  not  fome 
 
 Haerei.$£.       Apoftle,  yet  fome  Apoftles  Difciple.     By  Epiphanim  the  Bifhops  of  tferufalem  are 
 reckoned  down  from  tfames  to  Hilarion  then  Bilhop.     Of  them  which  boafted  that 
 
 »dvPrf  fCh«ef  tney  'ie^  tne^"ame  things  which  they  received  of  fuch  as  lived  with  the  Apoftles  them- 
 felves, Tertullian  fpeaketh  after  this  fort,  Let  them  therefore  fhew  the  beginnings 
 of  their  Churches,  let  them  recite  their  Bifhops  one  by  one,  each  in  fuch  fort  fuc- 
 ceeding  other,  that  the  firft  Bifliop  of  them  have  had,  for  his  Author  and  Prede- 
 ceflour,  fome  Apoftle,  or  at  leaft  fome  Apoftolical  Perfon ,  who  perfevered  with 
 the  Apoftles.  For  fo  Apoftolical  [Churches  are  wont  to  bring  forth  the  evidence  of 
 their  eftates.  So  doth  the  Church  of  Smyrna,  having  Poly  carp  whom  $ohn  did  confe- 
 crate.  Catalogues  of  Bifhops  in  a  number  of  other  Churches(Bifhops  and  fucceedingone. 
 another )  from  the  very  Apoftles  times  are  by  Eufebim  and  Socrates  collected,  whereby 
 it  appeared:  fo  clear,  as  nothing  «in  the  World  more,  that  under  them  and  by  their 
 appointment  this  Order  began,which  maketh  many  Presbyters  fubjecl:  unto  the  Regi- 
 ment of  fome  one  Bifliop.  For  as  in  Rome  while  the  civil  ordering  of  the  Com- 
 mon-wealth, was  joy  ntly  and  equally  in  the  hands  of  two  Confuls,  Htftorical  Records 
 concerning  them,  did  evermore  mention  them  both,  and  note  which  two  as  Col- 
 
 legues 
 
 LiH.  2.  to  J. 
 
Ecclefiaslical  ^Polity*  *$^ 
 
 legues  fucceeded  from  time  to  time ;  So,  there  is  no  doubt  but  Eccleliaftical  antiquity 
 had  done  the  very  like,  had  not  one  Pallors  place  and  calling  been  always  i'o  eminent 
 above  the  reft  in  the  fame  Church.  And  what  need  we  to  leek  far  for  proofs  that  the 
 Apoftles  who  began  this  order  of  Regiment  by  Bilhops,  did  it  not  but  by  divine  in- 
 ftinct,  when  without  fuch  direction  things  offarlefs  weight  and  moment  they  attemd- 
 ted  not  i  Paul  and  Barnabas  did  not  open  their  mouths  to  the  Gentiles,  till  the  At3s-  '?• 
 Spirit  hadfaid,  Separate  me  Paul  and  Barnabas  for  the  work  whereunto  Ihavefent 
 them.  The  Eunuch  by  Philip  was  neither  baptized  nor  inftructed  before  the  Angel  of  Afts' f ' 
 God  was  fent  to  give  hirn  notice  that  fo  it  pleafed  the  moll:  High.  In  Afia,  Paul  and  the  Aft<t  l6 
 reft  were  filent,  becaufe  the  Spirit  forbad  them  tofpeak,  When  they  intended  to 
 have  feen  Bythinia  theyftayed  their  journey,  the  fpirit  not  giving  them  leave  to  go. 
 Before  Timothy  was  imployed  in  thofe  Epifcopal  affairs  of  the  Church,  about  which 
 the  Apoftle  St.  Paul  ufed  him,  the  Holy  Ghoft  gave  fpecial  charge  for  his  Ordination,  x  Ti 
 and  prophetical  intelligence  more  then  once,  what  fuccefs  the  fame  would  ihave.  And 
 fhall  we  think  that  James  was  made  Bifhop  of  Jerusalem,  Evodius  Bifhop  of  the 
 Church  of  Antioch,  the  Angels  in  the  Churches  of  Afia  Bilhops,  that  Bifhops  every 
 where  were  appointed  to  take  away  factions,  contentions  and  Schifms,  without  fome 
 like  divine  inftigation  and  direction  of  the  Holy  Ghoft  t  Wherefore  let  us  not  fear  to  be 
 herein  bold  and  peremptory,  That,  if  any  thing  in  the  Churches  Government,  finely 
 the  firft  inftitution  of  Bilhops  was  from  Heaven,  was  even  of  Godj  the  Holy  Ghoft  was 
 the  Author  of  it. 
 
 VI,  A  Bifhop,  faith  St.  Auguftinejs  a  Presbyter's  Superior:  but  the  queftion  is  now,  whar  mjin. 
 wherein  that  fuperiority  did  confift.     The  Bilhops  pre-eminence  we  fay  therefore  mr  of  power 
 was  twofold.     Firft ,  he  excelled  in  latitude  of  the  power  of  Order,  fecondly  in  B'"'op^m 
 that  kind  of  power  which  belongeth  unto  Iunfdiction.  Priefts  in  the  law  had  authority  ^uJnVhiivc 
 and  power  to  do  greater  things  then  Levites,  the  high  Prieft  greater  then  inferioiir  hjit 
 Priefts  might  do,  therefore  Levites  were  beneath  Priefts,  and  Priefts  inferior  to  the  £tUH';eEro'ml9& 
 High  Prieft,  byreafonof  the  very  degree  of  dignity,  and  of.worthinefs  in  the  nature  dehiErcf.53. 
 of  thofe  functions  which  they  did  execute-,  and  not  only,  for  that  the  one  had  power 
 to  command  and  controul  the  other,    In  like  fort,  Presbyters  having  a  weightier  and 
 a  worthier  charge  then  Deacons  had,  the  Deacon  was  in  this  fort  the  Presbyters  infe- 
 rior, and  where  we  fay  that  a  Bifhop  was  likewife  ever  accompted  a  Presbyters  fupe- 
 rior,  even  according  unto  his  very  power  of  Order,  we  muft  of  necefllty  declare 
 what  principal  duties  belonging  unto  that  kind  of  power  a  Bilhop  might  perform,  and 
 not  a  Presbyter.     The  cuftomof  the  primitive  Church  in  confecrating  holy  Virgins,  '  Cor  7  as" 
 and  Widows,  unto  the  fervice  of  God  and  his  Church,  is  a  thing  not  obfeure,  but 
 eafie  to  be  known,  both  by  that  which  St.  Paul  himself  concerning  them  hath,  and  by  Terrui.de  vd. 
 the  Utter  consonant  evidence  of  other  mens  writings.  Now  a  part  of  the  pre-eminence 
 which  Bifhops  had  in  their  power  of  Order,  was,  that  by  them  onely  fuch  werecon- 
 fecrated.    Again,  the  power  of  ordaining  both  Deacons  and  Presbyters,  the  power 
 to  give  the  power  of  order  unto  others,  this  alfo  hath  been  always  peculiar  unto  Bi- 
 lhops.    It  hath  not  been  heard  of,  that  inferiour  presbyters  were  ever  authorized  to 
 ordein.     And  concerning  Ordination  fo  great  force  and  dignity  it  hath,  that  whereas 
 Presbyters  by  fuch  power  as  they  have  received  for  Adminiftration  of  the  Sacraments, 
 are  able  only  to  beget  Children  unto  God-,  Bilhops  having  power  to  Ordain,  do  by 
 vertue  thereof  create  Fathers  to  the  people  of  God,  as  Epiphanius  fitly  difputeth.  EpipM-1-'0, 
 There  are  which  hold  that  between  a  Bilhop  and  a  Presbyter,  touching  power  of  ' 
 Order,  there  is  no  difference  :  The  reafon  of  which  conceipt  is  for  that  they  fee 
 Presbyters  no  lefs  then  Bilhops,  authorized  to  offer  up  the  prayers  of  the  Church, 
 to  Preach  theGofpel,  to  Baptize,  to  Adminifter  the  holy  Euchanft;  but  they  con- 
 sidered not  with  all,  as  theylhould,  that  the  Presbyters  authority  to  dothefe  things 
 isderived'from  the  Bilhops  which  doth  ordain  him  thereunto,  fo  that  even  in  thofe 
 things  which  are  common  unto  both,  yet  the  power  of  the  one,  is  as  it  were  a  cer-  Haf.14.23. 
 tain  light  borrowed  from  the  others  lamp.     The  Apoftles  being  Bilhops  at  large, 
 rdeined  every  where  Presbyters.     Titus  and  Timothy  having  received  Epifcopal  Tim.  r.s. 
 power,  as  Apoftolique  Embafladors  or  Legates,  the  one  in  Greece,  the  other  in.E-  '  T,m-  5,ir° 
 fheftis,  they  both  did,  by  vertue  thereof,  likewife  ordein  throughout  al)  Churches 
 
 Deacons . 
 
l%6  The  Seventh  cBoot{  of 
 
 ^pud  itgyp-  Deacons  and  Presbyters  within  the  circuits  allotted  unto  them.  As  lor  Bifhops  by 
 ri  wnfirSnV  reftraint>  their  power  this  way  incommunicable  unto  Presbyters,  which  of  the  anci- 
 fi  rnfens  ents  do  not  acknowledge  i  I  make  not  Confirmation  any  part  of  that  power  which  hath 
 JjJ  g*.  always  belonged  only  unto  Bilhops-,becaufe  in  fome  places  the  cuftom  was,that  Presby- 
 ^"goAmb  ters  might  alfo  confirm  in  the  abfence  of  a  Bifhop  5  albeit  for  the  moftpart,  none  but 
 die.  in  4.  Ep.   oneiy  t;imops  were  thereof  the  allowed  Minifters. 
 
 *  Ep  e "  Hereit  will  be  perhaps  Objected  that  the|power  of  Ordination  it  felf  was  not  every 
 
 where  peculiar  and  proper  unto  Bifhops,  as  may  be  feen  by  a  Council  of  Carthage, 
 which  fheweth  their  Churches  Order  to  have  been,     That  Presbyters  fhoiild  together 
 with  the  Bifhop  lay  hands  upon  the  ordained.     But  the  anfwer  hereunto  is  eafie  -,  For 
 doth  it  hereupon  follow  that  the  power  of  Ordination  was  not  principally  and  originally 
 in  the  Bid"  op  *  Our  Saviour  hath  faid  unto  his  Apoftles,  With  me  ye  (hall  fit  and  judge 
 the  Twelve  Tribes  of  ifrael  5  yet  we  know  that  to  him  'alone  it  belongeth  to  judge  the 
 World,  and  that  to  him  all  judgement  is  given.     With  us  even  at  this  day  Presbyters 
 arelicenfed  to  do  as  much  as  that  Council  fpeaketh  of,  if  any  be  prefent.  Yet  will  not 
 any  man  thereby  conclude  that  in  this  Church  others  than  Bifhops  are  allowed  to  or- 
 dain: The  afTociation  of  Presbyters  is  no  fufficient  proof  that  the  power  of  Ordination 
 is  in  them-,  but  rather  that  it  never  was  in  them,  we  may  hereby  underftand,  for  that 
 no  man  is  able  to  fhew  either  Deacon  jor  Presbyter  ordained  by  Presbyters  only,  and 
 his  Ordination  accounted  lawful  in  any  antient  part  of  the  Church  5  every  where  exam- 
 ples being  found  both  of  Deacons  and  of  Presbyters  ordained  by  Bifhops  alone  of- 
 tentimes, neither  ever  in  that  refped  thought  unfufficient.     Tonching  that  other 
 chiefty,  which  is  of  Jurifdi&ion  -,  amongft  the  Jews  he  which  was  higheft  through 
 the  worthinefs  of  peculiar  duties  incident  into  his  function  in  the  legal  feivice  of  God, 
 did  bear  alwaies  in  Ecclefiaftical  jurifdi&ion  the  chiefeft  fway.     As  long  as  the  glory  of 
 the  Temple  of  God  did  laft,  there  were  in  it  fundry  orders  of  men  confecrated  unto 
 the  fervice  thereof  5  one  fort  of  them  inferior  unto  another  in  dignity  and  degree  5  the 
 Nathiners  fubordinate  unto  the  Levites,  the  Levites  unto  thePriefts,  the  reft  of  the 
 Prieftsto    thofe  twenty  four  which  were  chief  Priefts,  and  they  all  to  the  High  Prieft, 
 If  any  man  furmife  that  the  difference  between  them  was  only  by  diftin&ion  in  the  for- 
 Numb  a  zi  mer  kind  of  power,  and  not  in  this  latter  of  jurifdi&ion,  are  not  the  words  of  the  Law 
 manifeft  which  make  Eleazer  the  Son  of  Aaron  the  Prieft  chief  Captain  of  the  Levites, 
 and  overfeerof  them,  unto  whom  the  charge  oftheSancluary  was  committed  *  A- 
 gain  at  the  commandment  of  Aaron  and  his  Sons,  are  not  the  Gerfonites  them- 
 ^chf  on.4 1 1'  felves  required  to  do  all  their  fervice  in  the  whole  charge  belonging  unto  the  Gerfonites 
 11.  being  inferiour  Priefts  as  Aaron  and  his  Sons  were  High  Priefts?  Did  not  tfehojhaphat 
 
 appoint  Amarias  the  Prieft  to  be  chief  over  them  who  were  Judges  for  the  caufe  ot  the 
 Jofeph.Annq.  Lorcj  jn  zperufalem?  Priefts, hith  Jofephus,  worfhip  God  continually,  and  the  eldeft  of 
 the  (lock  are  governours  over  the  reft.     Hedothfacriftce  unto  Cod  before  others,  he  hath 
 care  of  the  Laws, judgethcontroverfies,  correct  eth  offenders,  and  whofoever  obey  eth  him 
 not  is  convict  of  impiety  againfl  God.  But'unto  this  they  anfwer,  That  the  reafon  thereof 
 was  becaufe  the  High- Prieft  did  prefigure  Chrift,  and  reprefent  to  the  people  that 
 chiefty  of  our  Saviour  which  was  to  come ;  fo  that  Chrift  being  now  come  there  is 
 no  caufe  why  fuch  preheminence  fhould  be  given  unto  any  one.     Which  fancy 
 pleafeth  fo  well  the  humour  of  all  forts  of  rebellious  fpirits  that  they  all  feek  to 
 fhroud  themfelves  under  it.     Tell  the  Anabaptift,which  holdeth  the  ufe  of  the  fword 
 unlawful  for  a  Chriftian  man,  that  God  himfelf  did  allow  his  people  to  make  wars  5 
 they  have  their  anfwer  round  and  ready,  Thofe  ancient  Wars  were  figures  of  the  fpiritu- 
 al  Wars  of  chrift.     Tell  the  Barrowift  what  fway  David,  and  others  the  Kings  of 
 ifrael,  did  bear  in  the  ordering  of  fpiritual  affairs,  the  fame  anfwer  again  ferveth , 
 namely,  That  David  and  the  reft  of  the  Kings  of  ifrael  prefigured  Chrift .     Tell  the  Ma  r- 
 tinift  of  the  High- Priefts  great  authority  and  jurifdi&ion  amongft  the  Jews,  what 
 other  thing  doth  ferve  his  Turn  but  the  felf-fame  fhift  5  By  the  power  of  the  High-Vrieft 
 the  univerfal  fupreme  Authority  of  our  Lord  ^pej us  Chrift  was  fhadowed.     The  thing 
 is  true,  that  indeed  High-Priefts  were  figures  of  Chrift,  yet  this  was  in  things  be- 
 longing unto  their  power  of  Order  5  they  figured  Chrift  by  entring  into  the  holy 
 place,  by  offering  foi  the  fins  of  all  the  people  once  a  year,  and  by  other  the  like 
 duties :  But,  that  to  govern  and  to  maintain  order  amongft  thofe  that  were  fubjed 
 
 to 
 
Ecclefiattical  Tolity.  287 
 
 to  them,  is  an  office  figurative  and  abrogated  by  Chrifts  coming  in  the  Miniftry-  that 
 
 their  exercife  of  jurifdiction  was  figurative,  yea  figurative  in  fuch  fort,  that  it  had  no  o- 
 
 ther  caufe  of  being  inftituted,but  only  to  fei  ve  as  a  reprefentation  of  (bmewhat  to  come> 
 
 and  that  herein  the  Church  of  Chrift  ought  not  to  follow  them  $  this  Article  is  fuch  as 
 
 muft  be  confirmed,  if  any  way  by  miracle,  otherwife  it  will  hardly  enter  into  the  heads 
 
 of  reafonable  men,  why  the  High-Prieft  fhouldmore  figure  Chrift  in  being  a  Judge 
 
 then  in  being  whatfoever  he  might  be  befides.     St.  Cyprian  deemed  it  no  wrefting  of  cyPr-  '■  3- 
 
 Scripture  to  challenge  as  much  for  Chriftian  Bifhops,  as  was  given  to  the  High-Prieft  'I'Jh'u^0' 
 
 among  the  Jews,  and  to  urge  the  law  of  Mofes  as  being  moft  effectual  to  prove  it.  St. 
 
 tferom  likewife  thought  it  an  argument  fuffkient  to  ground  the  Authority  of  Bifhops  f*rom'  Ep° 
 
 upon.     To  the  end,  faith  he,  we  may  underhand  Apoflolical  traditions  to  have  been  taken 
 
 from  the  Old  Teftament,  that  which  Aaron,  and  his  Sons,  and  the  Levites  were  in  the  Tern- 
 
 fle^  Bifhops  and  Presbyters  and  Deacons  in  the  church  may  lawfully  challenge  to  thcm- 
 
 fehes,     In  the  Office  of  a  Biihop  Ignatius  obferveth  thefe  two  functions  xi^iium  (£ 
 
 *P%a,,5  concerning  the  one  fuch  is  thepreheminceof  a  Bifhop,  that  he  only  hath  the    p" 
 
 heavenly  myfteries  of  God  committed  originally  unto  him,  fo  that  otherwife  than  by 
 
 his  Ordination,  and  by  authority  received  from  him,  others  befides  him  are  not  li- 
 
 cenfed  therein  to  deal  as  ordinary  Minifters  of  Gods  Church.     And  touching  the  0- 
 
 ther  part  of  their  facred  Function,  wherein  the  power  of  their  jurifdiction  doth  appear 
 
 firft  how  the  Apoftles  themfelves,  and  fecondly  how  Titus  and  Timothy  had  rule  and  i"nm.  s.  i0 
 
 ju:  ifdiction  over  Presbyters,  no  man  is  ignorant.  And  had  not  Chriftian  Bifhops  after-  Agamfta 
 
 ward  the  like  power  i  Ignatius  Bifhop  of  Antioch  being  ready  by  bleffed  martyrdom  to  rercees,tercr 
 
 end  his  life,  writeth  unto  his  Presbyters,  the  Paftors  under  him,  in  this  fort,    O;  I  Ipsa-  cufation 
 
 a 
 
 u  .. 
 
 fiure^it  irviug.vi'Ti  to  cv    umv  nvifcrioi^    icnc,  dvat$i\z,i\  o  ©go's  (§)  ju.eM.orTa.  olp%&v  t^awr,  (vrrwocr 
 '•  ya  jap  vH  amv^ojjLa.'.   After  tl~e  death  of  Fabian  Bifhop  of  Home,  there  growing  res. C  Wltnef" 
 fome  trouble  about  the  receiving  of  fuch  perfons  into  the  Church  as  had  fallen  away  in  lsniC  Epift.ad 
 perfecution,  and  did  now  repent  their  fall-  the  Presbyters  and  Deacons  of  the  fame  auuTcv  r 
 Church  advertifed  St.  Cyprian  thereof,  Cigmty'mgThat  they  mufiofnece/ity  defer  to  deal  Ep  i.Ep.7.' 
 in  that caufe  till God did  fend  them  anew  Bifhop  which  might  moderate  all  things.   Much 
 we  read  of  extraordinary  fafting  ufually  in  the  Church.     And  in  this  appeareth  alfo 
 fome  what  concerning  the  chiefty  of  Bifhops.     The  cuftomeis,  faith  Tertullian  that  Term!.  a& 
 Bifhops  do  appoint  when  the  people  fhall  allfaft.    Yea,  it  is  not  a  matter  left  to  our  v«fPiychic. 
 own  free  choice  whether  Bifhops  fhall  rule  or  no,  but  the  will  of  our  Lord  and  Saviour  ved'^kbiT 
 is,  hith  Cyprian,  that  every  act  of  the  Church,  be;governed  by  her  Bifhops.     An  Ar-  mandarc  ie- 
 gument  it  is  of  the  Bifhops  high  preheminence,  rule,  and  government  over  all  thereft  ^nh  aflbIenr« 
 of  the  Clergy,  even  that  the  Sword  of  perfecution  did  ftrike,  efpecially,  always     ypr-Lp*7s 
 at  the  Bifhop  as  at  the  Head,  the  reft  by  reafon  of  their  lower  eftate,  being  more 
 fecure,  as  the  felf-fame  Cyprian  noteth  •,  the  very  manner  of  whofe  fpeech  unto  his 
 own,  both  Deacons  and  Presbyters  who  remained  fafe,  when  himfelf  then  Bifhop 
 was  driven  into  exile,  argueth  likewife  his  eminent  authority  and  rule  over  them,  By 
 thefe  letters ,  faith  he,  /  both  exhort  and  COMMAND  that  ye  whofe  pre  fence  there  is  c1  Pr-  EP-  3  9- 
 not  envied  at,    norfo  much  befet  with  dangers,  f apply  my  room  in  doing  thofe  things  which  mJik™*^  *  * 
 the  exercife  of  Religion  doth  require.     Unto  the  fame  purpofe  ferve  moft  directly  ,  (jQuodAarcn 
 thofe  comparifons,  than  which  nothing  is  more  familiar  in  the  books  of  the  ancient  ^oc  E^ifco-' 
 Fathers,  who  as  oft  as  they  fpeak  of  the  feveral  degrees  in  Gods  Clergy,  if  they  pnm  &  iw- 
 chance  to  compare  Presbyters  with  Levitical  Priefts  of  the  Law ;  the  Bifhop  a  they  byteroseffe 
 compare  unto  Aaron  the  High  Prieft-,  if  they  compare  the  one  with  the  Apoftles,  H^Ep^'.-ad 
 the  other  they  compare  (  although  in  a  lower  proportion  )  fometime  b  to  Chrift,  Ncpo.ianum. 
 and  fometime  to  God   himfelf,   evermore  fhewing  that  they  placed  the    Bifhop  bE  Jj"^"^™ 
 in  an  eminent  degree  of  ruling  authority  and  power  above  other  Presbyters,     c  mincm,in 
 Ignatius  comparing  Bifhops  with  Deacons,  and  with  fuch  Minifters  of  the  word  and  Pr^j>yteris  _ 
 Sacraments  aswere  but  Presbyters,  and  had  no  Authority  over  Presbyters  •,  What  is  cogno^as" 
 faith  he,the  Bifhop  but  one  which  hath  all  principality  and  power  over  all,  fo  far  forth  as  man  AuSor  opufc. 
 may  have  it,  being  to  his  power,  a  follower  even  of  Gods  own  Chrifl ;  Mr.  d  Calvin  himfelf,  B^nn'terrf- 
 though  an  enemy  unto  Regiment  by  Bifhops,  doth  notwithftanding  confefs,  that  in  pcraHieron. 
 old  time  the  Minifters  which  had  charge  to  teach,  chofe  of  their  Company  one  in  cI.&~"' Ep* 
 every  City,  to  whom  they  appropriated  the  Title  of  Biihop,  left  equality  fhould  i  inttic J.  4. 
 bre^d  diflention.  He  addeth  farther,  that  look  what  duty  the  Roman  Confuls  did  ex-  cap.4.se<s-i. 
 
 l3 
 
 ecute 
 
.  8  g  The  Seven  th  2>  oc^  of 
 
 ecute  in  propofing  matters  unto  the  Senate,  in  asking  their  opinions,  in  direding 
 them  by  advice,  admonition,  exhortation,  in  guiding  actions  by  their  Authority,  and 
 infeein^  that  performed  which  was  with  common  confent  agreed  on,  the  like  charge 
 had  the^r  ifhop  in  the  alTembly  of  other  Minifters.     Thus  much  Calvin  being  forced  by 
 the  evidence  or  t:  uth  to  grant,  doth  yet  'deny  the  Bifhops  to  have  been  fo  in  Authority 
 at  the  fii  ft  as  to  bear  rule  over  other  Minifters.  Wherein  what  rule  he  doth  mean  I  know 
 not.  But  if  the  Bifhops  were  fo  fair  in  dignity,  above  other  Minifters ,  as  the  Confuls 
 of  Rome    for  their  year  above  other  Senators,  it  is  as  much  as  we  require.     And  un- 
 doubtedly, if  as  the  Confuls  of  Rome',  fo  the  Bifhops  in  the  Church  ol  Chrift  had  fuch 
 authority,  as  both  to  dired  other  Minifters,  and  to  fee  that  every  of  them  fhould  ob- 
 ferve  that  which  therr  common  confent  had  agreed  on,  how  this  could  be  done  by  the 
 Bifhop  not  bearing  rule  over  them,  for  mine  own  part  I  muft  acknowledge  that  my  poor 
 conceipt  is  not  able  to  comprehend.     One  objedion  there  is  of  fome  force  to  make  a- 
 gainftthat  which  we  have  hitherto  endeavoured  to  prove,  if  they  miftuke  it  not  who 
 HieronEpift.  Pledge  it.  St.  Jerem  comparing  other  Presbyters  with  him,  unto  whom  the  name  of 
 ad  Euijr.85.  B.fhop  was  1 1  '.en  appropriate,  asketh,  What  a  Bifhop  by  vertue  of  his  place  and  calling  may- 
 do  more  then  a  Presbyter,  except  it  be  only  to  Ordain-:  In  like  fort  Clryfoftome  having 
 moved  a  qutftion,  wherefore,  St.  Paul  mould  give  Timothy  precept  concerning  the  qua- 
 lity or  Bihops,  and  defcend  from  them  to  Deacons,  omiting  the  Order  of  Presby- 
 ters between,  he  maketh  thereunto  this  anfwer,  What  things  he  (pake  concerning  B  flops, 
 Oryfnflom    ty  fame  are  alf0  meet  for  Presbyters,  whom  Bishops  feem  not  to  excell  in  any  thing  but  only 
 10  ialVm/i-  i„  the  power  of  Ordination.  Wherefore  feeing  this  doth  import  no  ruling  fuperiority, 
 it  follows  that  Bifhops  were  as  then  no  rulers  over  that  part  of  the  Clergy  of  Cod. 
 Whereunto  we  anfwer  that  both  S.  tferom  and  S.  chryfoftom  had  in  thofe  their  fpeeches 
 an  eye  no  farther  then  only  to  that  function,  for  which  Presbyters  and  Bifhops  were 
 confecrated  unto  God.    Now  we  know  that  their  Confecration  had  reference  to  no- 
 thing but  only  that  which  they  did  by  force  and  vertue  of  the  power  of  Order,  wherein 
 fithe  Bifhops  received  their  charge,  only  by  that  one  degree  to  fpeak  of,  more  ample 
 then  Presbyters  did  theirs,  it  might  be  well:  enough  faid  that  Presbyters  were  that 
 way  authorized  to  do,  in  a  manner,  even  as  much  as  Bifhops  could  do,  if  we  con- 
 fidei  what  each  of  them  did  by  vertue  of  folemn  confecration  ■  for  as  concerning  power 
 of  regiment  and  jurisdiction,  it  was  a  thing  withal  added  unto  Bifhops  for  the  ne- 
 ceffaryufe  of  fuch  certain  perfons  and  people,  asfhouldbe  thereunto  fubjed  in  thofe 
 particular  Churches  whereof  they  were  Bifhops ,    and  belonged  to  them  only,  as 
 Bifhops  of  fuch  or  fuch  a  Church-   whereas  the  other  kind  of  power  had  relation  in- 
 definitely unto  any  of  the  whole  fociety  of  Chriftian  men,  on  whom  they  fhould 
 chance  to  exercife  the  fame,  and  belonged  to  them  abfolutely,  as  they  were  Bi- 
 fhops wherefoever  they  live'"'.  St.  ^eroms  conclusion  thereof  is,  that  feeing  in  the 
 one  kind  of  power,  there  is  no  greater  difference  between  a  Presbyter  and  a  Biflwp,  Bi- 
 fhops fhould  not  becaufe  of  their  preeminence  in  the  other,  too  muc  h  lift  up  themf elves,  above 
 the  Presbyters  under  them.  St,  chryfofiom's  collection,  that  whereas  the  Apoftle  doth 
 fet  down  the  qualities,  whereof  regard  fhould  be  had  in  the  Confecration  of  Bifhops,  there 
 was  no  need  to  make  a  fever al  difcourfe  how  Presbyters  ought  to  be  qualified  when  they  are 
 Ordained;  becaufe  there  being  fo  little  difference  in  the  functions,  whereunto  the  one  and 
 the  other  receive  Ordination,  the  fame  precepts  might  weS  ferve  for  both;  at  leaft-wife  by 
 the  vertues  required  in  the  greater,  what  fhould  need  in  the  lefs  might  be  eafily  under- 
 (lood.     As  for  the  difference  of  j  urifdiBion,  the  truth  is  the  Apofilcs  yet  living,  and  them- 
 f elves  where  they  were  re  fident,  exercifingthejurifdiclion  in  their  own  perfons,  it  was  not 
 every  where  eftablifhed  in  Bifhops.  When  the  Apoftles  prefcribed  thofe  laws ,  and  when 
 Chryfoftom  thus  fpake  concerning  them,  it  was  not  by  him  at  all  refptded,  but  his 
 eye  was  the  fame  way  with  Jeroms  •,  his   cogitation  was  wholly  fixed  on  that 
 rfVeiutinaii  hi  ^  ,       Confecration  is  given  to  Bifhops,    more  then  to  Presbyters^ 
 
 fpecuu  ccn-  and  not  on  that  which  they  have  over  Presbyters  by  force  ot  their  particular 
 flituuvix  accelTory  jurifdidion.  Wherein  if  any  man  fuppofe  that  ^erorn  and  chryfoftom 
 Se mor'caks  knew  no  difference  at  all  between  a  Presbyter  and  a  Biihop  ,  let  him  weigh 
 &  aiioqui  but  one  or  two  of  their  fentences.  The  pride  of  infolent  Bifhops,  hath  not  a 
 faqV'in °!  c  fharPer  enemy  then  Jerom,  for  which  caufe  he  taketh  often  occafions  mod  feverely 
 Eyifi.adGai.  to  inveigh  againft  them,  fometimesfor  a  fhewing  difdain  and  contempt  of  the  Clergy 
 
 under 
 
Ecclefiaflical  ^Polity .  ->  g  q 
 
 under  them  5  fometimes  for  not  afufTering  themfelves  to  be  told  of  their  fcults,  and  ad-  aNc 
 monifhed  of  their  duty  by  inferiours;  fometime  for  not  b  admitting  their  Presbyters  ca™bu°PEpi- 
 to  teach ,  if  fo  be  themfelves  were  in  prefence  ;  fometimes  for  not  vonchfafinq  to  fcopis  au,1<:c 
 ufe  any  conference  with  them ,  or  to  take  any  counfel  of  them.     Howbeit  never  doefo  Nemo  audec : 
 he,  in  fuch  wife,  bend  himfelfagainft  their  dilbrders,  as  to  deny  their  Rule  andAuthon-  accufarenia- 
 ty  over  Presbyters  :  Of  Vigilant ius  being  a  Presbyter  he  thus  wrketh ,  c  Miro>  [att&um  weT' Mf^ 
 Epifcopum  in  cujus  Parochia  Presbyter  effe  dicitur,  acquiefc  ere  furor  i  ejus-,  ejr  non  virga  Ape-  &"&<  &  b«ti 
 (lolica  virgaque  ferrea  confringerc  vas  inutile.     I  marvehhat  the  holy  Bifiop  under  whom  &  in  V'XCrP' 
 Vigilantius  is  [aid  to  be  a  Presbyter  ,  doth  yieldto  his  fury,  and  not  break  that  unprofitable  a'mhui'^es 
 Veffel  with  his  /Ipoflolick  and  iron  rod.     With  this  agreeth  moil  fitly  the  grave  advice  he  a"Eent  Pccca- 
 giveth  to  A  Nepotian,  Be  thou  fubjec?  unto  thy  Bifhop,  and 'receive  htm  as  the  Father  of  thy  ^""s'tft 
 Soul.     This  alfo  ifiy,  that  Bifl>ops  fhould  know  themfelves  to  be  Priefts,  and  not  Lords ,  that  accufatio  in 
 they  ought  to  honour  the  Clergy  as  becomeththe  Clergy  to  be  honoured,  totheendtheir  Clergy  £p  ■fcnP"in- 
 may  yield  them  the  honour  which,  as  Bi/hops,  they  ought  to  have  :  That  of  the  Orator  Dorm-  cavcri™  nmi 
 tius  is  famous ,  Wherefore  fhouldlefteemoftheeasofafrince,  when  thou  make  (I  not  of '  <r-i»'.r»r,  &fi 
 me  that  reckoning  which  fhould  in  reafon  be  made  of  a  Senator  <  Let  us  know  the  Biftwp  and  fueric  son 
 his  Presbyters  to  he  the  fame  which  Aaron  fometimes  and his  Sons  were.     Finally,  writing  punitur.  in 
 againft  the  He'reticks  which  were  named  Luciferians  ,  The  very  fafety  of  the  Church,  ^l-8-  Ecde' 
 faith  he,  dependeth  on  the  dignity  of "the  chief "Priefl ,  towhom,unlefsmengrant  anexceedr  b  Peffima: 
 in?  and  an  eminent  power ,  there  will  grow  in  Churches  even  as  many  Schifms  as  there  are  c°n^tudiui'j, 
 
 t.     r  111  j.1      :*..  £ft  inquibut- 
 
 Persons  which  have  authority .  dam  EMcclcflis 
 
 ,     .,  ...  ,       .  r        .     . ,  ,.  tacere  Pref- 
 
 hyteros  &  prauemibus  Epncopisnon  Ioqui ;  qus/i  aur  invidcant  autnrn  digrentur audirc.  Ep.  t.  ad  Nepctian.  c  Ep.  54.  ad 
 Ripar.  d  Hieron.  ad  Nepor.  e  No  Bifhop  may  be  a  Lord  in  r  ference  unto  the  Prcsbyrers  which  are  under  him,  if  we 
 rake 'that  name  in  the  worfc  pace,  as  Jerom  here  doth.  For  a  Eifhop  is  to  rule  his  Presbyters,  not  as  Lords  do  their'blavci 
 but  as  Fathers  do  t he;r  children. 
 
 Touching  Chryfoftom ,  to  mew  that  by  him  there  was  alfo  acknowledged  a  ruling  fu- 
 periority  of  Bifhops  over  Presbyters,  both  then  ufual ,  and  in  no  refpecT:  unlawful :  what 
 need  we  alledge  his  Words  and  Sentences ,  when  the  Hiftory  of  his  own  Epifcopal  acti- 
 ons in  that  very  kinde,  is  till  this  day  extant  for  all  men  to  read  that  will  i  For  St.  chryfo- 
 ftom of  a  Presbyter  in  Antioch ,  grew  to  be  afterwards  Bifhop  of  Conftantinople ,  and  in  per  caffiuL  ' 
 procefs  of  time  when  the  Emperors  heavy  difpleafure  had,through  the  praclife  of  a  pow-  Scn« 
 erful  fadion  againft  him, effected  his  banifhment«,/»#0f«tf  theBifhop  of  Rome  underftand- 
 ing  thereof  wrote  his  Letters  unto  the  Clergy  of  that  Church,  That  no  Succeffour  ought  to 
 be  cbofen  in  Chryfoftom's  room  :   Nee  ejus  clerum  alii parere  Pontifici ,  Nor  his  Clergy 
 OB  ET  any  other  Bifhop  than  him.     A  fond  kinde  of  fpeech  if  fo  be  there  had  been ,  as 
 then,  in  Bifhops  no  ruling  fuperiority  over  Presbyters.     When  two  of  chryfoftom's  Pref-  paiiad  in  vira 
 byters  had  joyned  themfelves  to  the  faction  of  his  mortal  enemy  Theophilus,  Patriarch  chryioftom, 
 in  the  Church  of  Alexandria-,  the  fame  Theophilus  and  other  Bifhops" which  were 
 of  his  Conventicle,  having  fent  thofe  tw&amongft  others  to  cite  chryfoflom their 
 lawful  Bifhop ,  and  to  bring  him  into  Publick  judgement ,  he  taketh  againft  this 
 one  thing  fpecial  exception,  as  being  contrary  to  all  order,  That  thofe  Presbyters 
 mould  come  as  Meflengers,  and  call  him  to  Judgment  who  were  a  part  of  that  Clergy, 
 whereof  himfelf  was  Ruler  and  Judge.     So  that  Bifhops  to  have  had  in  thofe  times 
 a  ruling  fuperiority  over  Presbyters,  neither  could  tferom  nor  Chryfoftom  be  ignorant; 
 and  therefore,  hereupon  it  were  fuperfluous  that  we  mould  any  .longer  ftand. 
 
 VII.  Touching  the  next  point,  How  Bifhops,  together  with  Presbyters  have  ufed  r^V^L 
 to  govern  the  Churches  which  were  under  them  :  It  is  by  Zonaras  fomewhat  plain-  together *nl 
 ly  and  at  large  declared,  that  the  Bifhop  had  his  Seat  on  high  in  the  Church  above  Pe?sbyrers 
 the  refidue  which  were  prefent;  that  a  number  of  Presbyters  didalwayes  there  af-  ^f~t^'l\\& 
 {ift  him;  and  that  in  the  oversight  of  the  People  thofe  Presbyters  were  *  aftera  Churches 
 fort  the  Bifhops  Coadjutors.     The  Bifhops  and  Presbyters,  who,  together  with  him,  wh,ichw|ere 
 governed  the  Church ,  are,  for  the  moft  part,  by  Ignatius  joy  ntly  mentioned.    In  the  *''<w^  ^ 
 Epiftle  to  them  of  Trallis  ,  he  faith  of  Presbyters,  that  they  are  autxCaAoi  -^  uitviS'pnj  -  »««A3wrti 
 -raj  to  'Qno-xo-x,  Counfellors  and  Aftiftants  of  the  Bi(l>op,md  concludeth  in  the  end,  He  that  xtJTnCrZ 
 fhould  difobey  thefe,  were  a  plain  Atheift,  and  an  irreligious  P  erf  on,  and  one  that  didfet  Chrifl  a  p  ft. 
 bimfelf  and  his  own  Ordinances  at  nought.     Which  Orders  making  Presbyters  or  Priefts 
 the  Bifhops  Affiftants  doth  not  import  that  they  were  of  equal  authority  with  him, 
 
 I  i  i  but 
 
^po  *The  Seventh  HooJ^  of 
 
 cumEpifco-  but  rather  fo  adjoyned  that  they  alfo  were  fubjeft,  as  hath  been  proved.     In  the 
 pofrobytc-  ^yrjtjnoS  0f  Saint  Cyprian  nothing  is  more  ufual,  than  to  make  mention  of  the  Col- 
 hon^re  ion-' ledge  of  Presbyters  fubjed  unto  the  Bifliop;  although  in  handling  the  common 
 juntti,Ey.28.  affajrs  of  the  Church  they  afTifted  him.     But  of  all  other  places  which  open  the  an- 
 prtebyrerT    tient  order  of  Epifcop'al  Presbyters ,  the  moft  clear  is  that  Epiftle  of  Cyprian  unto  Cor- 
 noOriquino-  ndiut  ■>  concerning  certain  Novatian  Heretiques ,  received  again  upon  their  conversion 
 h's  adfil,e"      into  the  unity  of  the  Church:  After  f^rUrbanus^iSidonius,  Confeflors,  had  come 
 '  and  fignifcd  unto  our  Presbyters ,  f^zrMaximus,  a  Confcjfor  and  Presbyter  ,  did ,  toge- 
 ther with  them,  dcfire  to  return  into  the  Church ,  it  fcemed  meet  to  hear  from  their  own 
 mouths  and  confefions  that  which  by  meffage  they  had  delivered.     When  fhey  were  come\ 
 and  had  been  called  to  account  by  the  Presbyters  •  touchingthofe  things  they  had  commit- 
 ted ■-,  Their  anfwer  was ,  That  they  had ' been  deceived;  ;anddidreque(l that  fuch  things  as 
 there  they  were  charged  with  might  be  forgotten.     It  being  brought  unto  me  what  was 
 done ,  /  took  order  that  the  Presbytery  might  be  afemblcd.     There  were  alfo  prejentfive 
 Bifhops ,  that,  upon  fei led advice ,  it  might  be,  with  con fent  of  all,  determined  what  fiwuld 
 he  done  about  their  Perfons.     Thus  fair  St.  Cyprian.     Wherein  it  may  be,  peradventure, 
 demanded ,  Whether  he,  and  other  Bifhops,  did  thus  proceed  with  advice  of  their  Pref- 
 byters  in  all  fuch  Publick  affairs  of  the  Church,  as  being thereunto  bound  by  Eccle- 
 haftical  Canons-,  or  elie  that  they  voluntarily  fo  did,  becaufe  they  judged  it  in  dif- 
 typ.Ep.p3    c.etion  as  then  moft  convenient.     Surely  the  words  of  Cyprian  are  plain,  that  of 
 his  own  accord  he  chofe  this  way  of  proceeding.     Untothat ,  faith  he,  which  Do- 
 natus  ,  dWFortunatus  ,  <?»*/ Novatus ,  and  Gordius  our  Compresbyters  have  written,  I 
 could,  by  my  j elf  alone  ,  make  no  anfwer ,  for afmuch  as  at  the  very  fr (I  entrance  into  my 
 Bijhoprick  I  refolutely  determined  not  to  do  any  thing  of  mine  own  private  ]  udgment ,  with- 
 out four  cottnfel ,  and  the  peoples  confent.     The  reafon  whereofherendrethinthefame 
 Epiftle,   faying,  When,  by  the  grace  of  God,  my  f elf fhall  come  unto  you  (to  St.  Cyprian 
 was  now  in  exile  )   of  things,  which  either  have  been,  or  muft  be  done,  we  willconfider,  ficut 
 honor  mutuus  pofcit ,  as  the  law  of  court  e fie  which  one  doth  owe  to  another  ofus,  requireth. 
 And  at  this  very  mark  doth  St.  $erom  evermore  aim  ,  in  telling  Bifhops .,  that  Presby- 
 ters were  at  the  firft  their  Equals-,  that,  in  fome  Churches,  for  a  long  time  no  Bifliop 
 was  made ,  but  only  fuch  as  the  Presbyters  did  chufe  out  amongft  themfelves ,  and 
 therefore  no  caufe  why  the,  Bifliop  mould  difdain  to  confult  with  them ,  and  in 
 weighty  affairs  of  the  Church  to  ufe  their  advice ;  fometime  to  countenance  their 
 own  Adions ,  or  to  reprefs  the  boldnefs  of  proud  and  infolent  Spirits.,  that  which 
 Bifhops  had  in  themfelves  fufficient  authority  and  power  to  have  done,  notwith- 
 ftmding  they  would  not  do  alone ,  but  craved  therein  theaid  and  affiftance  of  other 
 Bifhops ,  as  in  the  cafe  of  thofe  Novatian  Hereticks ,  before  alledged,  Cyprian  himfelf 
 3  did.     And  in  Cyprian  we  finde  of  others  the  like  pradife.    Eogatim,  a  Bifliop,  having 
 \p.    1.3    k^^  u^j  contumelioufly  by  a  Deacon  of  his  own  Church,  wrote  thereof  his  com- 
 plaint unto  Cyprian  and  other  Bifliops.     In  which  cafe  their  anfwer  was,  That  although, 
 in  his  own  caufe,  he  did  of  humility  rather  flew  his  grievance,  than  himfelf  take  revenge, 
 which ,  by  the  rigor  of  his  Apojlolical  office ,  and  the  authority  of  his  Chair,  he  might  have 
 prefently  done ,  without  any  further  delay  .-  Yet  if  the  Party. should  do  again,  as  be- 
 fore   their  Judgements  were,  Tungaris  circa  eumpoteflate  honoris  tui,  ejfeumvelde- 
 ponas  vel  abflineas  :  Ufe  on  him  that  power  which  the  honour  of  thy  Place  giveth 
 thee,  either  to  depofe  him,  or  exclude  him  from  accefs  unto  holy  things.     The  Bi- 
 shop, for  his  alfiftance  and  eafe,  had  under  him,  to  guide  and  direct  Deacons  in  their 
 charge,  his  Archdeacon,  fo  teimed  in  refped  of  care  over  Deacons ,  albeit  himfelf 
 *  uc'<a  ne    were  not  Deacon  but  Presbyter  3  For  the  guidance  of  Presbyters  in  their  Function, 
 urlriwtJ''    tae  Bifliop  had  likewife  under  him  one  of  the  felf-fame  Order  with  them ,  but  above 
 cajjiodorwrt-  them  in  authority,  one  whom  the  Antients  termed  ufually  an*  Arch- Presbyter,  we  at 
 3S  ll'oftlm   l^s  ^W  mme  b*m  Dean.     For,  moft  certain  truth  it  is,  that  Churches-Cathedral ,  and 
 datii  can  the   the  Bifhops  of  them  are  as  glaffes ,  wherein  the  face  and  very  countenance  of  Apoftoli- 
 Aici.p.  ei.by-   cal  antiquity  remaineth  even  as  yet  to  be  feen ,  notwithftanding  the  alterations  which 
 Church  of     tn&  oi:  nme  »  an(^  tne  courfe  of  the  world  hath  brought.     For  defence  andmainte- 
 Alcxandrh      nance  of  them  we  are  moft  earneftly  bound  to  ftrive ,  even  as  the  Jews  were  for  their 
 te/tiw'j    Temple,  and  the  High-Prieft  of  God  therein:  The  overthrow  and  ruineoftheone, 
 :  Bifliop.    if  ever  the  facrilegious  avarice  of  Atheifts  fliould  prevail  fofarr,  which  God  of  his 
 
 infinite 
 
EcclefaUical  Tolity-  29 
 
 infinite  mercy  forbid ,  ought  no  othenvife  to  move  us  than  the  people  of  God  were  mo- 
 ved ,  when  having  beheld  the  fack  and  combuftion  of  his  Sanctuary  in  moft  lamentable 
 manner  flaming  before  their  eyes  ,  they  uttered  from  the  bottom  of  their  grieved  Spi- 
 rits thofe  voyces  of  doleful  fupplication ,  Exfurge  Domine  &  miferearis  Sion,  fervi  tsu 
 diligunt  bapides  ejus }  pulvcris  ejus  mtferet  cos. 
 
 Pf»!.  14' 
 
 e 
 
 otn 
 
 VIII.    How  farr  the  power  which  Bifliops  had  did  reach,  what  number  of  Perfons  How  forth 
 was  fubjecl  unto  them  at  the  firft,  and  how  large  their  Territories  were  ,  it  is  not  for  p°wero,:Bi' 
 the  queftion  we  have  in  hand  ,  a  thing  very  greatly  material  to  know  :  For  if  we  prove  ,  eached  "fro 
 that  Bifliops  have  lawfully  of  old  ruled  overotherMinifters,  it  is  enough,  how  few  the  beginning 
 foever  thofe  Minifters  have  been ,  how  fmall  foever  the  circuit  of  Place  which  hath  con-  Tcrritor*  or 
 tained  them.     Yet  hereof  fomewhat,  to  the  end  we  may  fo  fair  forth  illuftrate  Church-  local  compais. 
 Antiquities-,  A  Law  Imperial  there  is ,  which  fheweth  that 
 
 there  was  great  care  had  to  provide  for  every  Chriftian  City  a  ,  L-%'-  c-  <*e  Ep<k-  adder.  'E^nmm 
 Bifhop  as  near  as  might  be,  and  that  each  City  hadfome  tllZi^ZI^li,  m{"#ff 
 Territory  belonging  unto  it,  which  Territory  was  alio  under  ^«^-ht»9^o«iJ^*w5kiMm*«>*« 
 the  Bifhop  of  the  fame  City  ;  that,  becaufe  it  was  not  uni-     S:K^  ?  ■'■■: ■>'  ™\  »    v  _» ;■■ ,,..  ;y  >m- 
 
 r  •>         r  1  ■       r  r>  n-n         L    J  r  1  pinny  yi  ntuav  2  aiSn*;  Tnhif     OybfMsKf 
 
 yerfally  thus ,  but  in  fome  Countrys,  one  Bilhop haa  fub-     r®-Jfn*«jg  wxiniA.^ro*    KdffA* 
 jecl  unto  him  many  Cities  and  their  Territories  5  the  Law     *1'7'-™  ffi<met*t'fahr&irxvm')iiiyToatr 
 which  provided  lor  eftablifhment  of  the  other  Orders ,  mould     gj&n  If^^jL^ 
 not  prejudice  thofe  Churches  wherein  this  contrary  Cuftom     besfmguia.ordinatifuncEpii'copi. 
 had  before  prevailed.     Loito  the  Bifhop  of  every  fuch  City, 
 
 not  only  the  Presbyters  of  the  fame  City,  butalfo  of  the  Territory  thereunto  belong- 
 ing, were  from  the  firft  beginning  fubjeft.     For  wemuftnotethatwhenasyetthere 
 were  in  Cities  no  Parifh  Churches,  but  only  Colledges  of  Presbyters  under  their  Bi- 
 fhops  Regiment,  yet  fmaller  Congregations  and  Churches  there  were  even  then  abroad,  u.b!  Eccl«fia" 
 in.  which  Churches  there  was  but  fome  one  only  Presbyter  to  perform  amongftthem  n^ftcon- 
 D.vine  duties.    Towns  and  Villages  abroad  receiving  the  Faith  of  Chrift  from  Cities  leflus,  &of- 
 whereunto  they  were  adjacent,  did  as  Spiritual  and  Heavenly  Colonies  by  their  fub-  ^"doT8"' 
 je&ion,  honour  thofe  antient  Mother  Churches,  out  of  which  they  grew.     And  cft  ibi foiu* , 
 in  the  Chriftian  Cities  themfelves,  when  the  mighty  increafe  of  Believers  made  it  Terc-  fxhort» 
 neceffary  to  have  them  divided  into  certain  feveral  companies,  and  over  every  of  adca"'c'J 
 thofe  companies  one  only  Paftor  to  be  appointed  for  the  Miniftry  of  holy  things  5  be- 
 tween the  firft ,  and  the  reft  after  it ,  there  could  not  be  but  a  natural  inequality  i  even 
 as  between  the  Temple  and  Synagogues  in  tferttfalem.     The  Clergy  of  Cities  were 
 termed  Urbici  ,   to  fhew  a  difference  between  them  and  the  Clergies  of  Townes,  cypr  Ep.2;. 
 of  Villages ,  of  Caftles  abroad.    And  how  many  foever  thefe  Parifhes  or  Congre- 
 gations were  in   number,  which   did  depend  on  any  one  principal  City-Church; 
 un'to  the  Bifhop  of  that  one  Church,  they,  and  their  feveral  fole  Presbyters  were  all 
 fubjeft. 
 
 For,  if  fo  be,  as  fome  imagine,  every  petty  Congregation  or  Hamlet  had  had 
 his  own  particular  Bifhop ,  what  fenfe  could  there  be  in  thofe  words  of  tferom^  Hier.on«  ■*■ 
 concerning   Caftles ,  Villages  ,  and  other   places   abroad  ,  which  having    onely  ver ' £uc!  cn 
 Presbyters,  to  teach  them,  and  to  minifter  unto  them  the  Sacraments,  werere- 
 forted  unto  by  Bifhops  for  the  Adminiftration  of  that  wherewith  their  Presby- 
 ters   were  not  licenfed  to  meddle.      To  note  a  difference   of  that  one  Church 
 where  the  Bifhop  hath  his   feat,  and  the  reft  which  depend  upon  it,  that  one 
 hath    ufually  been   termed  Cathedral  ,  according  to  the  fame  fenfe  wherein  Ignatius^ 
 fpeaking  of  the  Church  of   Antiocb,  termeth  it  his  Throne  :_<  and  Cyprian  ma-  Cypr.Ep.4;. 
 Icing  mention  of  Euan  (I  us  who  had  been  Bifhop  and  was  now  depofed,  term- 
 eth him  ,    Cathedra    extorrem  ,   one  that  was    thruft  befides   his   Chair.     The 
 Church  where  the  Bifhop  is  lee  with  his  Colledge  of  Presbyters  about  him,  we 
 call  a  See  •,  the  Local  compafs  of  his  Authority  we  term  a  Diocefs.     Unto  a  Bi-  *  cou.  Anti- 
 fliop    within  the  compafs  of  his  own,  both  See  and  Diocefs,  it  hath,  by  right  of  his  fch  ci?-9- 
 place,  evermore  appertained  *  to  ordain  Presbyters  ,  to  make  Deacons ,  and  with  c4?x£r« 
 judgement,  to  difpofe  of  all  things  of  weight.     The  ApoftleSt.iWhad  Epifcopal  ftfaAm 
 
 Sit/Stump  bJ-» 
 yHPjiani.  iiriinv  a'w.su;  oiKcvauicus  ontowtisiKauf.  Cone.  ConfhnT.  C  2.  T*73  ;2  <B&Ti£$v  /,«  7*;  J)tty(Af  lyitiTO  dSiitfifvir 
 Socr.     lib.  5,  cap.  8. 
 
 Iiia  Audio- 
 
-2Q%  The  Seventh  'Bool^  of 
 
 Authority,  but  fo  at  large,  that  we  cannot  affign  unto  him  any  one  certain  Diocefs. 
 His  a  pofitive  Orders  and  Conftitutions ,  Churches  every  where  did  obey.     Yea,  a 
 a  i  cor.  16.    charge  and  care,  faith  he,  I  b  haveeven  of  all  the  Churches.     The  walks  of  Titus 
 daine!unthe  and  Timothy  was  limited  within  the  bounds  of  a  narrow  Precinct.  As  for  other  Bifhops, 
 churches  of  that  which  Chryfoflom  hath  concerning  them,  if  they  be  evil,  could  not  poftbly  agree 
 GalatU,ihc    untQ  tym  ^  unless  their  Authority  had reached  farther  than  to  fome  one  only   Congregation. 
 famedoye  -  i*he  danger  being  fogreat,  at  it  is,  to  him  that  fcandalizeth  one  Soul,  What  fhall  he, 
 b2C0r.11,  8  faith  Chrifoflon?)  (peaking  of  a  Bifhop,  what  fliall  he  deferve ,  by  whom  fo  many  Souls, 
 jJdTiu*  mi*  yea?  even  whole  Cities  and  Peoples,  Men,  Women,  and  Children,  Citizens,  Pea- 
 fants ,  Inhabitants ,  both  of  his  own  City ,  and  of  other  Towns  fubjeft  unto  it,  are  of- 
 fended?    A  thing  fo  unufual  it  was  for  a  Bifhop  not  to  have  ample  Jurisdiction ,  that 
 Theophilus ,  Patriark  of  Alexandria ,  for  making  one  a  Bifhop  of  a  fmall  Town , 
 is  noted  a  proud  Defpifer  of  the  commendable  Orders  of  the  Church  with  this  cen- 
 Paiiad  invita  ^ure    ^uej1  Novelties  Theophilm  prefumed  every  where  to  begin,  taking  upon  him,  as 
 it  had  been,  another  Mofes.     Whereby  is  difcovered  alfo  their  Errour,  who  think,  that 
 fuch  as  in  Ecclefiaftical  Writings  they  finde  termed  chorepifcopos  ,  were  the  fame  in  the 
 Country,  which  the  Bifhop  was  in  the  City  :  Whereas  the  old  Chorepifcopi  are  they, 
 that  were  appointed  of  the  Biiliops  to  have ,  as  his  Vicegerents ,  fome  over- fight  of 
 thofe  Churches  abroad ,  which  were  fubj eel:  unto  his  See  :  in  which  Churches  they  had 
 alfo  power  to  make  Sub-deacons,  Readers,  and  fuch  like  petty  Church- Officers. 
 With  which  power  fo  (tinted ,  they  not  contenting  themfelves,  but  adventuring  at  the 
 length ,  to  Ordain  even  Deacons  and  Presbyters  alfo ,  as  the  Bifhop  himfelf  did ,  their 
 prefumption  herein  was  controlled  and  flayed  by  the  antient  Edict  of  Councils.     For 
 Cou  ci,'ann"o.  example ,  that  of  Antioch ,  It  hath  feemed  good  to  the  holy  Synod  that  fuch  in  Towns 
 and  Countrys  as  are  called  Chorepifcopi  do  know  their  limits,  and  govern  the  Churches 
 under  them,  contenting  themfelves  with  the  charge  thereof,  and  with  Authority  to 
 make  Readers,  Sub-Deacons,  Excrcifts,  and  to  be  Leaders  or  Guiders  of  them;  but  not 
 to  meddle  with  the  Ordination  either  of  a  Presbyter  or  of  a  Deacon,  without  the  Bifhop 
 of  that  City,  whereunto  the  chorepifcopm •,  and  his  Territory  alfo,is  fubjeel:.     The  fame 
 Synod  appointeth  likewife  that  thofe  chorepifcopi  fliall  be  made  by  none  but  the  Biftiop 
 of  that  City-,  under  which  they  are.     Much  might  hereunto  be  added ,  if  it  were  fur- 
 ther needful  to  prove,  that  the  local  compafs  of  a  Bifhop's  authority  and  power  was  ne- 
 ver fo  ftraightly  lifted ,  as  fome  men  would  have  the  World  to  imagine.    But  to  go 
 forward  ;  degrees  of  thefe  are ,  and  have  been  of  old ,  even  amongft  Bifliops  alfo 
 themfelves  :  One  fort  of  Bifhops  being  Superiours  unto  Presbyters  only,  another  fort 
 having  preheminence  alfo  above  Bifliops.    It  cometh  here  to  be  confidered  in  what  re- 
 fpecl:  inequality  of  Bifhops  was  thought ,  at  the  firft,  a  thing  expedient  for  the  Church, 
 and  what  odds  there  hath  been  between  them,  by  how  much  the  power  of  one  hath 
 been  larger,  higher,  and  greater  then  of  another.     Touching  the  caufes  for  which  it 
 hath  been  efteemed  meet,  that  Bifliops  themfelves  fhould  not  every  way  be  Equals;  they 
 are  the  fame  for  which  the  wifdom  both  of  God  and  Man  ,  hath  evermore  approved 
 it  as  moftrequifite,  that  where  many  Governours  muftof  neceflity  concurr,  for  the  or- 
 dering of  the  fame  affairs  ,  of  what  nature  foever  they  be ,  one  fhould  have  fome  kinde 
 of  fway  or  ftroke  more  than  all  the  refidue.    For  where  number  is,  there  muff  be  order, 
 or  elfe  of  force  there  will  be  confufion.     Let  there  be  divers  Agents,  of  whom  each  hath 
 his  private  inducements ,  with  refolute  purpofe  to  follow  them ,  ( as  each  may  have-, ) 
 unlefs  in  this  cafe  fome  had  preheminence  above  the  reft,  a  Chance  it  were ,  if  ever  any 
 thing  fhould  be  either  begun ,  proceeded  in,  or  brought  unto  any  Conclufion  by  them; 
 Deliberations  and  Counfels  would  feldom  go  forward,  their  Meetings  would  alwayes 
 be  in  danger  to  break  up  with  jarrs  and  contradictions.     In  an  Army  a  number  of  Cap- 
 tains, all  of  equal  power,  without  fome  higher  to  over-fway  them;  what  good 
 would  they  do  ?     In  all  Nations  where  a  number  are  to  draw  any  one  way ,  there 
 muit  be  fome  one  principal  Mover.    Let  the  pra&ife  of  our  very  Adverfaries  themfelves 
 herein  be  confidered^  Are  the  Presbyters  able  to  determine  of  Church- affairs  ,  unlefs 
 their  Paftors  do  ftrike  the  chiefeft  ftroke  and  have  power  above  the  reft  i    Can  their 
 Paftoral  Synod  do  any  thing ,  unlefs  they  have  fome  Prefident  amongft  them  ?  In  Sy- 
 nods, they  are  forced  to  give  one  Paftor  preheminence  and  fuperiority  above  the  reft. 
 
 But  they  anfwer,  That  he,  who  being  a  Paftor  according  to  the  Order  of  their  Difci- 
 
 pline, 
 
Ecclejtaffical  *PoIitj>-  -,n. 
 
 pline,  is,  for  the  time,  fomelittle  deal  mightier  than  his  Brethren,  cothnotconti- 
 nue  fo  longer  than  only  during  the  Synod.     Which  Anfwer  ferveth  not  to  help  them 
 out  of  the  bryars :  for,  by  their  pradHfe,  they  confirm  our  Principle ,  touching  the  ne- 
 cellity  of  one  man's  preheminence  wherefoever  a  concurrency  of  many  is  required  unto 
 any  one  folemn  action  $  this  Nature  teacheth ,  and  this  they  cannot  chufe  but  ack  now- 
 ledge.     As  for  the  change  of  his  Perfon  to  whom  they  give  this  preheminence    if 
 they  think  it  expedient  to  make  for  every  Synod  anew  Superiour,  there  is  no  Law  of 
 God  which  bindeth  them  fo  to  do ,  neither  any  that  telleth  them,  that  they  might  fuf- 
 fer  one  and  the  fame  man  being  made  Prefidenc ,  even  to  continue  fo  during  life-,  and  to 
 leave  his  preheminence  unto  his  SuccelTours  after  him  ,  as,  bythe  antientOrderofthe 
 C  hurch,  ^rchbifhops ,  Prefidents  amongft  Bifhops,have  uft  d  to  do.    The  ground  there- 
 fore of  their  preheminence  above  Biihops,  is  thenecefnty  of  often  concurrency  of  many 
 Bifhops  about  thePublick  affairs  of  the  Church,  as  confecrations  of  Bifhops,  confutati- 
 ons of  remedy  of  general  diforders ,  audience  judicial ,  when  the  actions  of  any  Bifhop 
 mould  be  called  in  queftion,  or  Appeals»are  made  from  his  Sentence  by  fuch  as  think 
 themfelves  wronged.     Thefe,  and  the  like  affairs  ufually  requiring,  that  many  Biihops 
 mould  orderly  affemble ,  begin,  and  conclude  fomewhat  •,  ithathfeemed,  uftheeyes 
 of  Reverend  Antiquity ,  a  thing  moft  requifite,  that  the  Church  fhould  not  only  have 
 Bifhops ,  but ,  even  amongft  Biihops,  fome  to  be  in  Authority  chief  eft.     Unto  which 
 purpofe,  the  very  ftate  of  the  whole  World,  immediately  before  Chriftianity  took 
 place,  doth  feem  ,  by  the  fpecial  providence  of  God  to  have  been  prepared  :  For  we 
 muft  know ,  that  the  Countrys  where  the  Gofpel  was  firft  planted ,  were,  for  the  moft 
 part,  fubjecl:  to  the  Roman  Empire.     The  Romans  ufe  was  commonly ,  when,  by 
 warr  they  had  fubdued  Foreign  Nations,  to  make  them  Provinces,  that  is,  to  place  over 
 them  Roman  Governors,  fuch  as  might  order  them  according  to  the  Laws  and  Cuftoms 
 of  Rome.     And ,  to  the  end  that  all  things  might  be  the  more  eafily  and  orderly  done, 
 a  whole  Country  being  divided  into  fundry  parts ,  there  was  in  each  part  fome  one  City, 
 whereinto  they  about  did  refort  for  Juftice.     Every  fuch  part  was  termed  a i  Diocefs'  a  cic.  Fam. 
 Howbeit,the  name  Diocefl  is  fometime  fo  generally  taken,  that  it  containeth  not  only  mo  EP-  sSi  ^uid 
 fuch  parts  of  a  Province,  but  even  moe  Provinces  alfo  than  one;  as,  the  Diocefs  of  Afta  aTiquowdk. 
 contained  eight^the  Diocefs  of  ^/w^feven.TouchingDiocefles  according  unto  a  ftn<5ter  rponriocbn- 
 fenfe,  whereby  they  are  taken  for  a  part  of  a  Province,  the  words  oiLivj  do  plainly  fhew,  "Xm^"* 
 what  Orders  the  Romans  did  obfei  ve  in  them.     For  at  what  time  they  had  brought  the  mw  rejidas, 
 Macedonians  into  fubje<3ion,theRomanGovernor,by  order  from  the  Senat  of  Rome,gsve  Titc.  !uk 
 charge  that  Macedonia  fhould  be  divided  into  four  Regions  or  Diocefles.  Capita  Regionum  makefiles 
 ubi  concilia  fierent  prima  Sedis  Amphipolim,  fecund*  Theflalonicen,  tenia  Pd\am,quar-  chis»  *«cIm 
 ta  Pelagoniam  fecit.     Eo,  Concilia  fua  cujufque  Regionis  indict,  pecumam conferri ,  ibi  w^'beh  'f 
 Magiftratus  creari  jufsit.      This  being  before  the  dayes  of  the  Emperors  ,  by  their  ap-  he  wrote  to' 
 pointment  Thejfalonica  was  afterwards  the  chiefeft ,  and  in  it  the  higheft  Governor  of  cl'ie  Pro!jriE? 
 Macedonia  had  his  Seat  :  Whereupon  the  other  three  Diocefes  were  in  thatreipe&  have  h!i8cau- 
 inferiour  unto  it,  as  Daughters  unto  a  Mother  City  t,  for  not  unto  every  Town  of  Ju-  fcs  plover 
 ftice  was  that  Title  given ,  but  was  peculiar  unto  thofe  Cities  wherein  principal  Courts  ^ich  wa"" 
 were  kept.     Thus  in  Macedonia,  the  Mother  City  ■wzsTbeffalonica  :  In  Afia^Ephe-  held  in  the 
 /w,  in  Africa,  Carthage-,  Forfo  c^»y?/'»/4»inhistimemadeit.     The  Governors,  Of-  Dil£e/S  of 
 ficers,  and  Inhabitants  of  thofe  Mother-Cities  were  termed  for  difference- fake  Metropoli-  where  the 
 tes ,  that  is  to  fay,  Mother-city-men  ;  than  which,  nothing  could  poftibly  have  been  nun  di'1  *■ 
 devifed  more  fit  to  tint  with  the  nature  of  that  form  of  Spiritual  Regiment,  under  which  ^hi'traubte 
 afterwards  the  Church  fhould  live.     Wherefore  if  the  Prophet  fawcaufeto  acknow-  be  forced  to 
 ledge  unto  the  Lord,  that  the  light  of  his  gracious  providence  did  fhineno  where  more  fo  I,0?//1'™ 
 apparently  to  the  eye,  than  in  preparing  the  Land  of  Canaan  to  be  a  Receptacle  for  that  which  was 
 Church  which  was  of  old  ,  ■*  Thou  baft  brought  a  Vine  out  of  Egypt ,  thou  haft ca ft  out  the  chc  chi5feft 
 Heathen  and  planted  it ,  thou  mad:  ft  room  for  it,  and  when  it  had  taken  root  it  filled  the  p^Tjnce  **"* 
 Land.    How  much  more  ought  we  to  wonder  at  the  handy-work  of  Almighty  God,  bocatAt- 
 who ,  to  fettle  the  Kingdom  of  his  dear  Son ,  did  not  caft  out  anyone  People,  but  di-  tic'  1I'tbc*m5'  fp* 
 recced  in  fuch  fort  the  Politick  Councils  of  them  who  ruled  farr  and  wide  overall,  that  ob'fcrv.  d.<1c 
 
 officio  Pro- 
 confulisfe  Legati.     c  Lib.  i.Tir.  27. !.  1.  feet.  1.  &2.    Sancimus  ut  ficat  Oriens  arque  lllyricum,  ira&  Africa  pnetoriana  ma- 
 xima  pottftate  fpecialiier  a  noltra  clcmentia  ikeovetur.    Cujuj  fedem  jubemusefle  Cartbajiaem  &  ab  ea,auxiliance  Dco,fcp. 
 tern  provincial  cum  fuisjudicibuidiiponantur.    d  I'fal.  30, 8,  9. 
 
 Shey 
 
>,p «  Tie  Seventh  ^Book^  of 
 
 they  throughout  all  Nations ,  People,  and  Countries  upon-Eaith,  fhould  unwittingly 
 prepare  the  Field  wherein  the  Vine  which  God  did  intend  ,  that  is  to  fay,  the  Ch  inch 
 of  his  dearly  beloved  Son,  was  to  take  root.     For  unto  nothing  elfe  can  we  attribute  it, 
 fevin°  only  unto  the  very  incomprehenfible  force  of  Divine  providence,  that  the  World 
 was  in  fo  marvellous  fit  fort  divided,  levelled,  and  laid  out  before  hand  i  whofe  work 
 could  it  be  but  his  alone  to  make  fuch  provifion  for  the  direcl  implantation  of  his 
 Church?  Wherefore  inequality   of  Bifhops  being  found  a  thing  convenient  for  the 
 Church  of  God  ,  in  fuch  confi deration  as  hath  been  (hewed  -,  when  it  came  fecondly  in 
 queftion  which  Bifhops  mould  be  higher  and  which  lower ,  itfeemed  herein  not  to  the 
 civil  Mo'narch  only ,  but  to  the  moft,  expedient   that  the  dignity  and  celebrity  of 
 concil.  Ami-    Mother-Cities  mould  be  refpe&ed.     They  which  dream,  that,  if  Civil  Authority  had 
 ochen  c.  c.    ^  afven  fuch  pre  leminc  nee  unto  one  City  more  than  another ,  there  had  never  grown 
 an  inequality  among  B.lhops,  are  deceived-,  Superiority  of  one  Bifhop  over  another 
 would  be  requifite  in  the  Church ,  although  that  Civil  diftindion  were  aboliihed^  other 
 cautes  having  made  it  neceifary  ,  even  amongft  Bifhops ,  to  have  fome  in  degree  higher 
 than  the  reft,  the  civil  dignity  of  place  was  considered  only  as  a  reafon  wherefore 
 t  is  Bifhop  fhould  be  preferred  before  that  :  Which  deliberation  had  been  like- 
 ly enough  to  have  raifed  no  fmall    trouble,  but  that  fuch  was  the  circumftance 
 of  placed  as  being  followed  in  that   choyce  ,    befides  the  manifeft  conveniency 
 thereof    took  away  all  fliow  of  Partiality ,  prevented  fecret  emulations ,  and  gave  no 
 man  occafion  to  think  hus  Perfon  difgraced  in  that  another  was  preferred  before  him. 
 
 STtt" 
 
 am  i?\  Thus  we  fee  upon  what  occafion  Metropolitan  Bifhops  became  Archbifhops.     Now, 
 
 J^/ZZ^i  while  the  whole  Chriftian  World,  in  a  manner,  ftill  continued  under  one  Civil  Govern- 
 W^i  ~:     ment     there  being  oftentimes  within  fome  one  more  large  Territory,  divers  and  fun- 
 'i/gi^rfri-   ,     pother-Churches  ,  the  Metropolitans  whereof  were  Archbifhops ,  as  for  Order's 
 ^  o©  5  '      fake    it  grew  hereupon  expedient ,  there  mould  be  a  difference  alfo  amongft  them; 
 fo  no  way  feemed ,  in  thofe  times ,  more  fit ,  than  to  give  preheminence  unto  them 
 whofe  Metropolitan  Sees  were  of  fpecial  defert  or  dignity :  for  which  caufe  thefe,  as  be- 
 inCT  Bifhops  in  the  chiefeft  Mother- Churches  were  termed  Primates,  and,  at  the  length, 
 by  way  of  excellency,  Patriarks.     For,  ignorant  we  are  not,  howfometimes  the  Title 
 of  Patriark  is  generally  given  to  all  Metropolitan  Bifhops.  They  are  mightily  therefore  to 
 vttierius  tie     blame  which  are  fo  bold  and  confident ,  as  to  affirm ,  that ,  for  the  fpace  of  above  four 
 tow  primitj-  nunc[recl  and  thirty  years  after  Chnft,  all  Metropolitan  Bifhops  were  in  every  refpeft 
 vsEcclefia?.^        ajs  ^  j-y  tne  fecon(i  Council  oi  Conftantinofle  exalted  certain  Metropolitans  above 
 the  reft.     True  it  is,  they  were  equals  as  touching  the  exercife  of  Spiritual  power 
 within  their  Diocefes,  when  they  dealt  with  their  own  flock.     For  what  is  it  that  one  of 
 them  might  do  within  the  compafs  of  his  own  precind,  but  another  within  his  might 
 do  the  fame?  But  that  there  was  no  fubordination  at  all,  of  one  of  them  unto  ano- 
 ther s  that  when  they  all ,  or  fundry  of  them ,  were  to  deal  in  the  fame  Caufes ,  there 
 was  no  difteience  of  firft  and  fecond  in  degree,  no  diftinftion  of  higher  and  lower 
 in  authority  acknowledged  amongft  them,  is  moft  untrue.     The  Great  Council  of 
 Nice    was  after  our  Saviour  Chnft  but  three  hundred  twenty  four  years ,  and  in  that 
 Council ,  certain  Metropolitans  are  faid  even  then  to  have  had  antient  preheminence 
 and  dignity  above  the  reft,  namely,  the  Primate  of  Alexandria,  oi  Rome,  and  of 
 Antioch.     Threefcore  years  after  this,there  were  Synods  under  the  Emperour  Tbeodofms, 
 Socr.1.3.  c.8.  which  Synod  was  the  firft  at  Conflantinople ,  whereat  one  hundred  and  fifty  Bifhops 
 were  affembled :  at  which  Council  it  was  decreed ,  that  the  Bifliop  of  Constantinople 
 fhould  not  only  be  added  unto  the  former  Primates ,  but  alfo  that  his  Place  fhould  be 
 fecond  amongft  them ,  the  next  to  the  Bifhop  of  Rome  in  dignity.     The  fame  Decree 
 On.  28.     again  renewed  concerning  Confiantinople ,  and  the  reafon  thereof  laid  open  in  the  Coun- 
 cil of  Chalcedon.     At  the  Lingth  came  that  fecond  o£  Constantinople ,  whereat  were 
 Can.  3y.     fix  hundred  and  thirty  Bifhops  for  a  third  confirmation  thereof.     Laws  Imperial  there 
 are  likewife  extant  to  the  fame  effect.     Herewith  the  Bifliop  of  C on (I ant imple being 
 over-much  puffed  up,  not  only  could  not  endure  that  See  to  be  in  eftimation  higher, 
 whereunto  his  own  had  preferment  to  be  the  next,  but  he  challenged  more  than  ever 
 any  Chriftian  Bifhop  in  the  World  before  either  had,  or  with  reafon  could  have. 
 What  he  challenged ,  and  was  therein  as  then  refufed  by  the  Bifhop  of  Rome-,  the 
 fame,  the  Bifhop  of  Rome  in  procefs  of  time  obtained  for  himfelf,  and  having 
 
 gotten 
 
EcclejiaWical  ToUty-  i^f 
 
 gotten  it  by  bad  means,,  hath  both  up-held  and  augmented  it  ,  and  upholdeth  it  by 
 ads  and  pra&ifes  much  vvorfe.     But  Primates ,  according  to  their  fu  ft  Infti  cation   Novel.  123. 
 were  all  in  relation  unto  A  rchbilhops,  the  fame  by  Prerogative,  which  Archbiibops  :2' 
 were,  being  compared  untoBifhops.     Before  the  Council  of  Nice ,  albeit  there  were 
 both  Metropolitans  and  Primates,  yet  could  not' this'  be  a  means  forcible  enough        t'  • 
 to  procure  the  peace  of  the  Church  $>i<Hw:  all  thingswere  wonderful  tumultuous  and 
 troublefome  ,  by  reafon- of  one  fpecial  pracfife  common  unto  the  Here  tiques  of 
 thofe  times,  which  was,  That  when  they  had  been  condemned  andcaftoutofthe 
 Church  by  the  Sentence  of  their  own  Biihops ,.  they ,  contrary  to  the  antient  rc-ceir 
 ved  Orders  of  the  Church,  had  a  cuftom  to  wander  up  and  down,  and  to  insinu- 
 ate themfelves  into  favour  where  they  were  not  known;  imagining  themfelves  to  be 
 fate  enough,  and  not  to  be  clean  cut  offfrom  the  body  of  the  Church,  if  they  could 
 any  where  findea  Biihop  which  was  content  to  communicate  with  them  :  whereupon 
 enfued,  as  in  that  cafe  there  needs  muft.,  every  day  .quarrels  and  jarrs  unappeafable  a- 
 mongft  Bifhops.     The  Nicene  Council,  for  redrefs  hereof ,  considered  the  bounds  of 
 every    Archbishop's  Eccleliaftical  Jurifdictions ,  what  they  had  been  in  former  times$ 
 and  accordingly  appointed  unto  each  grand  part  of  the  Chriftian  World  fome  oae 
 Primate,  from  whole  Judgement  no  man  living  within  his  Territory  might  appeal, 
 unlefs  it  were  to  a  Council  General  of  all  Biihops.  The  drift  and  purport  of  which  order 
 was ,  That  neither  any  man  oppreft  by  his  own  particular  Bifhop  might  be  deftituce  of 
 a  remedy,  through  appeal  unto  themore  indifferent  Sentence  of  fome  other  ordinary 
 Judge  ,  nor  yet  every  man  be  left  at  fuch  liberty  as  before ,  to  Shift  himfelf  out  or  .their 
 hands;  for  whom  it  was  moft  meet  to  have  the  hearing  and  determining  of  his  caufe. 
 The  evil,  for  remedy  whereof  this  order  was  taken,  annoyed  at  that  prefent ,  efpe- 
 cially  the  Church  of  Alexandria  in  Egypt ,  where  Arianifm  begun.     For  which  caufe 
 the  flate  of  that  Church  is  in  the  Nicene  Canons  concerning  this  matter  mentioned 
 before  the  reft.     The  words  of  their  fscred  Edid  are  thefe ,  Let  thofe  cuftoms  remain  ConciI- Nic- 
 in  force,  which  have  been  of  old  the  cuftoms  of  Egypt  and  Libya,  and Pentapolis-^  c' 
 by  which  cuftoms  the  Bishop  of  Alexandria  hath  authority  overall  thefe;  the  rather, 
 for  that  this  hath  alfo  been  the  ufe  of  the  Bishop  of  Rome ,  yea,  the  fame  hath  been 
 kept  in  Antioch ,  and  in  other  Provinces.    Now  ,  becaufe  the  cuftom  likewifehad  EiufLi'  Con' 
 been,  that  great  honour  Should  be  done  to  theBiihop  ot  tAllia  or  zferufalern;  there- 
 fore,  left  their  Decree  concerning  the  Primate  of  Antioch,  mould  any  whit  prejudice 
 the  dignity  and  honour  of  that  See,  Special  provision  is  made ,  that  although  it  were 
 inferior  in  degree ,  not  only  unto  Antioch  the  chief  of  the  Eafi ,  but  even  unto  Cefaria 
 too  •,  yet  fuch  preheminence  it  Should  retain  as  belonged  to  a  Mother-City  ,  and  enjoy 
 whatfoever  fpecial  Prerogative  or  Priviledge  it  had  befides.     Let  m  n  therefore 
 hereby  judge  of  what  continuance  this  Order  which  upholdeth  degrees  of  Bifliops 
 muft  needs  have  been,  when  a  General  Council  of  three  hundred  and  eighteen  B  fliops, 
 living  themfelves  within  three  hundred  years  after  C*inft,  doth  rev  rence  the  fame 
 for  Antiquity's  fake ,  as  a  thing  which  had  been  even  then  of  old  obferve!  in  the  moft 
 renowned  parts  of  the  Chriftian  World.     Wherefore  needlefs  altogether  are  thofe  Tc-  '-1-  s2- 
 vain  and  wanton  demands,  No  mention  of  an  Archbifhop  inT^/>/;/7/«Bifhnpof  mention  of  < 
 Antioch  i   none  in  Ignatius  <  none  in  Clemens  of  Alexandria?  none  in  -f  tiffin  Mar-    '">  mifm- 
 tyr  ,  lren&us ,  Tertullian ,  Cyprian?  none  in  all  thofe  old  Hiftoriographeis,  out  of  f/f^,'r;^.f°p 
 which  Ettfehius  gathereth  his  Story  •?  none  till  the  time  of  the  Council  of  Nice  three    one. :  cie- 
 hundred  and  twenty  years  after  Chriftc'     As  if  the  mention,  which  is  thereof  made  in  *'!"  AI}eki"- 
 that   very  Council ,  where   fo  many  Bishops  acknowledge  Archiepifcopal  dignity  ,,  Ignatius  ? 
 even  then  antient ,  were  not  of  farr  more  weight  and  value,  than  if  every  of  thofe  "one  in  fufi'm 
 Fathers  had  written  large  Difcourfes  thereof.     But  what  is  it  which  they  will  blufh  at,  iZllls,  in 
 who  dare  fo  confidently  fetitdown,  thatintheCouncel  of  Nice  fome  Biihops  being  Tenui.  fnori- 
 termed  Metropolitans ,  no  more  difference  is  thereby  meant  to  have  been  between  one  £f";  m<$p° 
 Bifliop  and  another,  than  is  ihewed  between  one  Minifter  and  another,  when  we  fay  old  Hiftorio- 
 
 graphcrs,  out 
 of  which  Eufebius  gathered  his  Story  ?  was  it  for  hisbafenefs  andfmaln'-fs  that  he  could  notbefeen  amongrtthe  t'ifhops,  El- 
 ders and  Deacons,  being  the  chief  an  I  principal  of  them  all  ?  Can  the  Cedar  of  Lebanon  be  hid  len  amonpfl  the  5  x-rrecs? 
 T.  C.  l.i.aij  fupra.  A  Metropolitan  Bfii'p  was  nothing  elfebut  a  Eifhop  of  that  place  which  it  plealcd  the  Emperor  or  Magi- 
 litate  to  make  the  chief  of  the  Dice  fs  r  Shire,  and  as  for  this  name  it  makes  no  more  d:rT*rencc  between  a  Eifhop  and  a  Ui« 
 Ihop  ,  than  when  I  Cay  a  Minifter  of  London  ,  and  a  Minifter  of  Hevfingion. 
 
 fuch 
 
^ptf  The  Seventh  'Bookjzf 
 
 fuch  a  one  is  a  Minifterin  the  City  of  London,  and  fuch  a  one  a  Minifter  in  the  Town 
 of  Newington.     So  that,  to  be  termed  a  Metropolitan  Bifhop  did,  in  their  conceit,  im- 
 port no  more  preheminence  above  other  Bifhops,than  we  mean, that  a  Girdler  hath  over 
 others  of  the  fame  trade ,  if  we  term  him  which  doth  inhabit  fome  Mother-City  for  dif- 
 ference-fake a  Metropolitan  Girdler.     But  the  Truth  is  too  manifeftto  be  eluded-,  a 
 Bif'hop  at  that  time  had  power  in  his  own  Diocefs  over  all  other  Minifters  there ,  and 
 .    a  Metropolitan  Bifhop  fundry  preheminences  above  other  Bifhops,  one  of  which 
 pr-heminenceswas,  in  the  ordination  of  Bifhops,  to  havexJp©,  i^vym^iav,  the  chief 
 con.Ntcen.    power  of  ordering  all  things  done.     Which  preheminence  that  Council  it  felf  doth 
 ctf.iiiuAau-  mention,  as  alfo  a  greater  belonging  unto  the  Patriark  or  Primate  of  Alexandria , 
 m™  ifSE    concerning  whom,  it  is  there  likewife  faid ,  that  to  him  did  belong  'Efw/*-  authority  and 
 quod  fiq ■-<  s     power  over  all  Egypt,  Pentapolis,  and  Libya  :  within  which  compgfs  fundry  Metropolitan 
 abqueM^tro  ^ces  [Q  ^ve  been,  there  is  no  man  ignorant,  which  in  thofe  Antiquities  have  any 
 ttnrianfaa»s    knowledge.    Certain  Prerogatives  there  are  wherein  Metropolitans  excelled  other  Bi- 
 fi(  Ep^fc.himc  ^0pS^  certain  alio  wherein  Primates  excelled  ether  Metropolitans.     Archiepifcopalor 
 "u^ufin'vit    Metropolitan  Prerogatives  are  thofe  mentioned  in  the  old  Imperial  conftitutions,  to 
 Epifc.  t»T~      aiconvocate  the  holy  Bfhops  under  them,  within  thecompafs  of  their  own  Provinces, 
 ronoporterc  w^en  neecj  reqUireti  their  meeting  together  for  inquifition  andredrefsofpublickdif- 
 a  Novti.  i3  3-  orders-,  b  to  grant  unto  Bifhops  under  them,  leave  and  faculty  of  abfence  from  their  own 
 cm.  10.         Diocefes ,  when  it  feemed  neceffary  that  they  fhould  otherwhere  converfe  for  fome 
 c  Nove'.?^  reafonable  while  5  c  to  give  notice  unto  Bifhops  under  them,  of  things  commanded  by 
 <inotcI.  is3.Supream  Authority;  <i  to  have  the  hearing  and  firft  determining  of  fuch  Caufes  as 
 can.  22.        any  man  had  againft  a  Bifhop-,  e  to  receive  the  appeals  of  the  inferiour  Clergy,  in 
 c  Novel,  i  3  cafe  they  found  themfelves  over-born  by  the  Bifhop,  their  immediate  Judge.     And, 
 left  haply  it  fhould  be  imagined,  that  Canons  Eccleiiaftical  we  want  to  make  the  felf- 
 f  Can.  9.        fame  thing  manifeft  :  In  the  Council  of  Antioch  it  was  thus  decreed ,  {  TheBi/hopiu 
 every  Province  mufl  know ,    that  he  which  is  Bijhop  in  the  Mother-  City ,  hath  not  only 
 charge  of  his  own  Parifli  or  Diocefs  ,  but  even  of  the  whole  Province  alfo.     Again ,  tt 
 hath  feemed  good ',  that  other  Bifhops,  without  him ,  fhould do  nothing  more  than  only  that 
 which  c oncer neth  each  one's  Parifl),  and  the  places  underneath  it.     Further,  by  the  felf- 
 Can.  \6.       fame  Council  all  Councils  provincial  are  reckoned  void  and  fruftrate ,  unlefs  the  Bi- 
 fhop of  the  Mother-City  within  that  Province ,  where  fuch  Councils  mould  be ,  were 
 prefent  at  them.     So  that  the  want  of  his  pretence,  and,  in  Canons  for  Church- Go- 
 vernment, want  of  his  approbation  alfo,  did  difannul  them.     Not  fo  the  want  of  any 
 others.     Finally,  c'oncerning  election  of  Bifhops ,  the  Council  of  Nice  hath  this  ge- 
 can.  4.  ri  w-  neral  rule  ,  that  the  chief  ordering  of  all  things  here ,  is  in  every  Province  committed 
 t'fWyiv*-   to  the  Metropolitan.     Touching  them,  who,  amongft  Metropolitans,  were  alfo  Pri- 
 mates ,  and  had  of  fundry  united  Provinces,  the  chiefeft  Metropolitan  See,  of  fuch  that 
 Canon',  in  the  Council  of  Carthage  ,  was  eminent ,  whereby  a  Bifhop  is  forbidden 
 to  go  beyond  Seas ,  without  «he  licenfe  of  the  higheft  Chair  within  the  fame  Biihop's 
 own  Country-,  and  of  fuch  which  beareth  the  name  of  Apoftolical,  is  that  antient  Ca- 
 non likewife,  which  chargeth  the  Bifhops  of  each  N  ATIO  N  to  know  him  which 
 Can  is  F I R  S  T  amongft  them ,  and  to  efteem  of  him  as  an  HEAD,  and  to  do  no 
 
 extraordinary  thing  but  with  his  leave.     The  chief  Primates  of  the  Chriftian  World, 
 were  the  Bifhop  of  Rome,  Alexandria,  and  Antioch.     To  whom  the  Bifhop  of  C<?#- 
 .  (lantinople ,  being  afterwards  added ,  Saint  Chryfoflom  the  B  mop  of  that  See,  is  in  that 
 fa'chijioV  refpect   faid,  to  have  had  the  care  and  charge    not  only  or  the  City  of  Con- 
 flantinople  ,  fed  etiam  tot  ins  Thracia  qua  fex  prafctfuris  eft  divifa  ,  &  ACia  tot  ins  qu& 
 ab  undecim  prxftdibus  regitur.     The  reft  of  the  E;ift  was  under  Antioch ,  the  South  un- 
 der    lexandria  ,  and  the  Weft  under  if  owe.     Whereas  thereto /e^/w  the  Bifhop  of 
 zperufalem  being  noted  of  Herefie,  had  written  an  Apology  for  himfelf  unto  the  Bi- 
 nieron  Ep.    mop  of  Alexandria,  mmedTheopbilus  -,  Saint  J  erom  uproveth  his  breach  of  the  Or- 
 *'•  der  of  the  Church  herein,  faying,  Tu  qui  regulas  quxris  Ecclefiafticas ,  &  Niceni 
 
 Concilii  canonibm  uteris ,  refponde  mihi,  Ad  AUxandrinum  Epifcopum  PaUflina  quid  per- 
 tinet  ?  Nifallor,  hoc  ibi  decemitur  ut  PaUflw*  Metropolis  Cafareafit ,  ty  totius  Orien- 
 tis  Antiochia,  Aut  igitur  ad Cdfarienfem  Epifcopum  refer  re  debueras  ,  ant  ft  procul  expe- 
 tendum  judicium  erat,  Antiochumpottus  liter  a  dirigtndx.  Thus  much  concerning  that 
 Local  Compafs  which  was  antiently  fet  out  to  Bifhops  j  within  the  bounds  and  limits 
 
 whereof 
 
Ec'ckfiaslical  Tolity-  297 
 
 whereof  we  finde,that  they  did  accordingly  exercife  that  Epifcopal  Authority  and  power 
 which  they  had  over  the  Church  of  Chriir. 
 
 IX.  The  firft  whom  we  read  to  have  bent  themfelves  againft  the  Superiority  of  in  what  re 
 Bifhops,  were  Aerius  and  his  Followers.     Aerius  feeking  to  be  made  a  Bifhop,  could  fpeftstpif- 
 not  brook  that  Euftafhius  was  thereunto  preferred  before  him.     Whereas  therefore  ^In  h*  h 
 he  faw  himfelf  unable  to  rife  to  that  greatnefs  which  his  ambitious  pride  did  affeft    ^™  gaVn- 
 his  way  of  revenge  was,  to 'try  what  Wit  being  fharpned  with  envy  and  malice  could  fai'1  o!  old  by 
 do,  in  .railing  a  new  feditious opinion,  that  the  Superiority  which  Bifhops  had,  was  Aug^d'shir. 
 a  thing  which  they  fhould  not  have-,  that  a  Bifhop  might  not  ordain  -y  and  that  a  Bi-  ad  quod  vuit' 
 fhop  ought  not  any  way  to  be  diftinguilbed  from  a  Presbyter:  For  fodocii  St.  ./?#£»-  AerianiabA- 
 (I'm  deliver  the  opinion  of  Aerius:  Epiphanius  not fo plainly ,  nor fo directly ,   but  friotiu0dSm" 
 after  a  more  Rhetorical  fort.     His  Speech  was  rather  furious  than  convenient  for  man  to  fu"c  noraina" 
 ufe,  What  is,  faith  he,  *  Bifhop  more  than  a  Presbyter  ?    1  be  on*  doth  differ  from  the  other  cfleti'r™by- 
 nothing.     For  their  Order  is  one,  their  Honour  one,  one  their  Dignity,      A  BiflwPimpofeth  "M0"^ 
 his  hands  ,  fo  doth  a  Presbyter.   A  Bifhop  baptizeth,  the  like  doth  a  Presbyter.  The  Bifhop  is  a  Epik^nf 
 Minifier  of  Divine  Service ,  a  Presbyter  is  the  fume      The  Bijhop  fittetb  as  a  J-ndge  in  a  ncn  p°teft  or- 
 Throne ,  even  the  Presbyter  fittetb  alfo.     A  Presbyter  therefore  doing  thus  far  the  felf  fame  b^T"'^'"* 
 thing  which  a  Btjhop  did,  it  was  by  Aerius  inforced,  that  they  ought  not  in  any  thing  to  differ,  pura  a  Pref- 
 Are  we  to  think  Aerim  had  wrong  in  being  judged  an  Hei  etick  for  holding  this  opinion  i  b-VI>*ro  na[l* 
 Surely  if  Herefie  be  an  error,  falfely  fathered  upon  Scriptures,  but  indeed  repugnant  to  rTdtfarnif5 
 the  truth  of  the  Word  of  God,  and  by  the  content  of  the  univerfal  Churcfyn  the  Coun-  Aug.  dc  ten 
 cils;  or  in  her  contrary  uniform  practice  throughout  the  whole  world,declared  to  be  fuch 
 and  the  opinion  of  Aerius  in  this  point  be  a  plain  error  of  that  nature,there  is  no  reme- 
 dy^  but  Aeriutto  fchifmatically ,  and  ftifly  maintaining  it ,  mull  even  ftand  where  Epi- 
 phanius and  Auguftin  have  placed  him.    An  error  repugnant  unto  the  truth  of  the  Word 
 of  God  is  held  by  them  whofoever  they  be,  that  ftand  in  defence  of  any  Conclufion 
 drawn  erroneoufly  out  of  Scripture,  and  untruely  thereon  fathered.     The  opinion  of  A- 
 erius  therefore  being  falfely  collected  out  of  Scripture ,  muft  needs  be  acknowledged  an 
 error  repugnant  unto  the  truth  of  the  Word  of  God.   His  opinion  was,  that  there  ought 
 not  to  be  any  difference  between  a  Bifhop  and  a  Presbyter.     His  grounds  and  reafons 
 for  this  Opinion,  were  Sentences  of  Scripture.     Under  pretence  of  which  Sentences, 
 whereby  it  feemed  that  Bifhops  and  Presbyters  at  the  firft  did  not  differ,it  was  concluded 
 by  Aenns,  that  the  Church  did  ill  in  permitting  any  difference  to  be  made.  The  Anfwer 
 which  Epiphamus  maketh  unto  fome  part  of  the  proofs  by  Aerius  alleged,was  not  greatly 
 ftudied  or  labored  -,  for  through  a  contempt  of  fo  bafean  error ,  for  this  himfelf  did  per- 
 ceive and  profefs,  yieldeth  he  thereof  exprefly  this  reafonjMen  that  have  wit  do  evident- 
 ly fee,  that  all  this  is  meer  foolifhnefs.     But  how  vain  and  ridiculous  foever  his  opinion  'rr 
 feemed  unto  wife  men-,  with  it  Aerius  deceived  many,for  which  caufe  fomewhat  was  con-  ' 
 venient  to  be  faid  againft  it.    And  in  that  very  extemporal  flightnefs  which  Epiphamus  a  As  -in  that 
 there  ufeth,  albeit  the  anfwer  made  to  Aerius  be a  in  part  but  raw,  yet  ought  not  hereby  hefaith,rhe 
 the  Truth  to  finde  any  lets  favour  than  in  other  Caufes  it  doth  ,  where  we  do  not  there-  ^j^1  efom^h 
 fore  judge  Herefie  to  have  the  better,  becaufe  now  and  then  it  alledgeth  that  for  it  felf,  times  Presby. 
 which  Defenders  of  Truth  do  not  always  fo  fully  anfwer.    Let  it  therefore  fuffice,  that  c'" ani1  noc 
 Aerius  did  bring  nothing  unanfwerable.     The  weak  Solutions  which  the  one  doth  give,  j  im?  4V14. 
 are  to  us  no  prejudice  againft  the  Caufe  ,  aslongastheothersoppofitionsareofno  rometime  e- 
 greater  ftrength  and  validity.     Did  not  Aerius.,  trow  you,  defeive  to  be  efteemed  notPpr«by. 
 as  a  new  Apollos ,  mighty  and  powerful  in  the  Word,  which  could  for  maintenance  ters,Phii*.i. 
 of  his  Caufe,  bring  forth  fo  plain  Divine  Authorities,  to.  prove  by  theApoftles  ^""h -h'd 
 own  Writings,    that  Bifhops  ought  not  in  any  thing  to  differ  from  other  Presbyters:"  not  both,  for 
 For  example  ,  where  it  is  faid  that  Presbyters  made  Timothy  Bifhop,  is  it  not  clear ,  warn  of  able 
 that  a  Bifhop  fhould  not  differ  from  a  Presbyter,  by  having  power  of  Ordina-  "en:  "nfoch 
 rion?   Again,  if  a  Bifliop  might  by  Order  bediftinguifhed  from  a  Presbyter,  would  churches 
 the  Apoftle  have  given,  b  as  he  doth  unto  Presbyters,  the  Title  of  Bifhops-'  ['^' tut'the 
 
 one,  the  Apoftle  could  not  mention  the  otlv  r.  Which  Anfwer  is  nothing  to  the  latter  place  above  mentioned  :  Kor  that  the 
 Church  of  Vbilippi  fhr.nl  I  have  more  Bifhops  than  one,  and  want  a  !cw  able  men  to  be  Presbyters  under  the  Regiment  of 
 one  Bifhop,  how  fhall  we  think  it  probable  cr  likely  ?  biTim.4.  14.  with  the  Impcfkionof  the  Presbyteries  hand.  Of 
 which  Presbytery  S  ?aut  wj?  chief,  Tim. 1.6.  Ani[  think  no  man  will  deny  that  S.P<jh/  had  more  tVun  a  fimp'e  Presbyters 
 Authority.  Phil.  1.  1.  To  ail  the  Saints  at  Pbilippi,  with  the  Eifhops  and  Deacons.  For  as  yet  in  the  Church  of  Pbilippi,  there 
 was  no  one  which  had  Authority  befides  Apoftles,  but  their  Presbyters  or  Bifhsps  were  all  both  in  Title  and  in  Power  email. 
 
 Kkk  Thele 
 
*.j .     298  The  Seventh  Ttoo/^  of 
 
 Thefe  were  the  invincible  demonftrations  wherewith-^m^ did fo  fiercely  aflault  Bi- 
 fhops.     But  the  Sentence  of  Aerius  perhaps  was  only ,  that  the  difference  between  a 
 Bifhop  and  a  Presbyter,  hath  grown  by  the  order  and  cuftom  of  the  Church,  the 
 Word  of  God  not  appointing  that  any  fuch  difference  fhould  be.    Well,  let  Aerim  then 
 finde  the  favour  to  have  his  Sentence  fo  conftrued  -,  yet  his  fault  in  condemning  the  or- 
 der of  the  Church,  his  not  fubmitting  himfelf  unto  that  Order,  theSchifm  which  he 
 caufed  in  the  Church  about  it,  who  canexcufe?    No0  the  truth  is,that  thefe  things 
 did  even  neceffarily  enfue  ,  by  force  of  the  very  opinion  which  he  and  his  followers  did 
 hold.     His  conclufion  was ,  That  there  ought  to  be  no  difference  between  a  Presby- 
 ter rmd  a  Bifhop.     His  proofs,  thofeScripture-fentences  which  make  mention  of  Bi- 
 fhops  and  Presbyters ,  without  any  fuch  diftin&ion  or  difference.     So  that  if  between 
 his  Conclufion  and  the  Proofs  whereby  he  laboured  to  ftrengthen  the  fame ,  there 
 be  any  fhew  of  coherence  at  all ,  wemuft  of-aeceflity  confefs ,  that  when  Aerim  did 
 plead,     There  is  by  the  Word  of  God  no  difference  between  a  Presbyter,  and  a  Bifhop-, 
 his  meaning  was,  not  only  that  the  Word  of  Goditfelfappointeth  not,  butthatit 
 enforceth  on  us  the  duty  of  not  appointing,  nor  allowing,that  any  fuch  difference  fhould 
 be  made.  » 
 
 x  hat  re-  X.  And  of  the  felf-fame  minde  are  the  Enemies  of  Government  by  Bifhops ,  even 
 fpeftEpifco-  at  this  prefent  day.  They  hold,  as  Aerius  did,  that  if  Chrift  and  his  Apoftles  were 
 paiR^g'T""1  Gbeyed,  a  Bifhop  mould  not  be  permitted  to  ordain  :  that  between  a  Presbyter  and  a 
 by8 the  au-  Bifhop  the  Word  of  God  alloweth  not  any  inequality  or  difference  to  be  made  \  that 
 thor-.ofpre-  their  Order,  their  Authority,  their  Power  ought  to  be  one-,  thatitisbutbyufurpa- 
 tendcrf  Refor-  ^qq  ^  colTUption  ,  that  the  one  fort  are  fuffered  to  have  rule  of  the  other,  or  to  be 
 day.  any  way  fuperiour  unto  them.     Which  opinion  having  now  fo  many  Defenders,  fhall 
 
 never  be  able  while  the  World  doth  ftand,  tofindeinfome,  believing  Antiquity,  as 
 much  as  one  which  hath  given  it  countenance,  or  born  any  friendly  affection  towards 
 it.  Touching  thefe  men  therefore,  whofe  defire  is  to  have  all  equal,  three  way?  there 
 are ,  whereby  they  ufually  oppugn  the  received  Order  of  the  Church  of  Chrift.  Firft, 
 by  difgracing  the  inequality  of  Paftors,  as  a  new  and  meer  Human  invention,  a  thing 
 which  was  never  drawn  out  of  Scripture,  where  all  Paftors  are  found  ( they  fay  )  to  have 
 one  and  the  fame  power,  both  of  Order  and  Jurifdi<5tion.  Secondly,  by  gathering 
 together  the  differences  between  that  power  which  we  give  to  Bifhops ,  and  that  which 
 was  given  them  of  old  in  the  Church  :  So  that ,  albeit  even  the  antient  took  more  than 
 was  warrantable ,  yet  fo  farr  they  fwervednot  as  ours  have  done.  Thirdly ,  by  en- 
 deavouring to  prove ,  that  the  Scripture  directly  forbiddeth ,  and  that  the  judgement 
 ofthewifeft,  the  holyeft,  the  beft  in  all  Ages ,  condemneth  utterly  the  inequality 
 which  we  allow. 
 
 XI.  That  inequality  of  Paftors  is  a  meer  Humane  invention ,  a  thing  not  found  in 
 the  Word  ofGo*d  ,  they  prove  thus: 
 
 1.  All  the  places  «f  Scripture  where  the  word  Bifhop  is  ufed,  vr  any  other  derived  of 
 Their  Au-  that  name ,  fignifie  an  Over  fight  in  refpeff  offome  particular  Congregation  only  ,  and  never 
 guments  in  jn  regard  of  Paftors  committed  unto  his  Over  fight.  For  which  catife  the  names  of  Bifhops, 
 Reghnriu  and  Presbyters  i  or  Paftor  al  Elders,  are  ufed  indifferently ,  to  fignifie  one  andthe  felf-fame 
 byBfhrps,  thing,  which  fo  indifferent  and  common  ufe  of 'thefe words ,  fo> -one  andthe  felf-fame  of- 
 as  being  a      r       c    conflanth  and  perpetually  in  all  places,  declaretk.  that  the  word  Bifhop  in  the 
 
 meer  \nventi-  J'**  3  J"       'I  J  11.  J  n  r   1  ■   1  J,  1      ■  ■  1 
 
 onofMan,arM  Apoftles  Writing,  importeth  not  a  Paftor  of  higher  Power  and  Authoritie  over  other 
 
 not  found  in     pa(lors. 
 
 benpture  ,  ' 
 
 Anfwercd.      Titus  1.  5:     Timothy  3.  $.    Philippians  1.  1.    1  Peter  5.   1  ,  2. 
 
 2.  All  Paftors  are  called  to  their  office  by  the  fame  means  ef proceeding;  the  Scripture 
 maketh  no  difference  in  the  manner  of  their  Tryal, .  Election*,  Ordination  •  which proveth 
 their  office  and  Power  to  be  by  Scripture  all  one. 
 
 3.  The  Apoftles  were  all  of  equal  power  ,  andallPaf  or s  do'alike  fucceedthe  Apoftles  in 
 their  Mini  fiery  and  Power  ,  the  Commifsion  and  Authority  whereby  theyfucceed,  being  in 
 Scripture  but  one  andthe  fame  that  was  committed  to  the  Apofiles  ,  without  any  difference  of 
 committing  to  one  Paftor  more ,  or  to  another  lefs, 
 
 4.  The 
 
EcclejiaflicalTolity.  200    3(tf9 
 
 4.  7  he  power  of  the  Cenfures  and  Keyes  of  the  Church,  and  of  Ordaining  and  ordering 
 Mintflers  ( in  which  two  points  efpecially  this  Superiority  is  challenged)  is  not  committed  to 
 any  one  Paflor  of  the  Church ,  more  than  to  another ;  but  the  fame  is  committed  as  a  thin?  to 
 be  carried  equally  in  the  guidance  of  the  church.  Whereby  it  appear eth ,  that  Scripture 
 maketh  all  P  afters  ,  not  only  in  the  Miniftery  of  the  Word  and  Sacraments ,  but  alfo  in  allEc- 
 clefiaftical  $urif diet  ion  and  Authority,  equal. 
 
 5.  The  Council  of  Nice  doth  attribute  this  difference ,  not  unto  any  Ordination  of  God 
 but  to  an  antient  Cuflom  ufed in  former  times ,  which  judgement  is  alfo  followed  afterward 
 by  other  Councils,  Concil.  Antioch.  cap.  9. 
 
 6.  Upon  thefe  Pr  emifes ,  their  fummary  collection  and  conclusion  is ,  That  the  Mi- 
 nifieryoftheGofpel,  and  the  Functions  thereof ,  ought  to  be  from  Heavenandof  God,  Job.  so^ha't'iTap*' 
 1.23.  thatiftheybeofGod,  and  from  Heaven,  then  are  they  fet  down  intbeWerdef  God;  pearethrhar 
 that  if  they  be  not  in  the  Word  of  God  (as  by  the  pr emifes  it  doth  appear  (they  fay)  the  Minifiery 
 that    our  kinds  of  Bifhops  are  not)  it  followeth ,  they  are  invented  by  the  brain  of  men    fpcl/and'thc 
 and  are  of  the  Earth,  and  that  confequently  they  can  do  no  good  inthe  Church  ofchrili  Kun*on* 
 but  harm.  '  '*X,S, 
 
 ought  to  be 
 
 FrotnHearen,  I  fay,  and  Heavenly  ,  becaufe  although  it  bt  executed  by  Earthly  men,  and  MiniftersarechofenTlfo  bv'men 
 like  unto  thcmfelves,  yet  becaule  it  is  done  by  cite  Word  and  Inftirution  of  Gui ,  it  may  well  be  accounted  to  come  from 
 Heaven,  and  from  God. 
 
 Our  Anfwer  hereunto  is,  firft,  that  their  proofs  are  unavailable  to  fhew,  thatScri-  Anftver, 
 pture  affordeth  no  evidence  for  the  inequality  of  Paftors.  Secondly,  That,  albeit 
 the  Scripture  did  no  way  infinuate  the  fame  to  be  God's  Ordinance,  and  the  Apoftles 
 to  have  brought  it  in ,  albeit  the  Church  were  acknowledged  by  all  men  to  have  been 
 the  firft  beginner  thereof,  a  long  time  after  the  Apoftles  were  gone;  yet  is  not  the  Au- 
 thority of  Bifhops  hereby  difannulled ,  it  is  not  hereby  proved  unfit,  or  unprofitable 
 for  the  Church. 
 
 1.  That  the  Word  of  God  doth  acknowledge  no  inequality  of  power  amongft 
 Paftors  of  the  Church ,  neither  doth  it  appear  by  the  fignification  of  this  word  Bifhop, 
 nor  by  the  indifferent  ufe  thereof.  For,  concerning  fignification,  firft  it  is  clearly  un- 
 true, that -no  other  thing  is  thereby  Signified ,  but  only  an  overfight  in  refpect  of  a 
 particular  Church  and  Congregation.  For,  Ibefeechyou,  of  what  Parifh,  or  par- 
 ticular Congregation  was  Matthias  Bifhop?  His  Office  Scripture  doth  term  Epi-  rAcbi.io> 
 fcopal:  which  being  no  other  than  was  common  unto  all  the  Apoftles  of  Chrift  5  for- 
 afmuch  as  in  that  number  there  is  not  any  to  whom  the  overfightofmany  Paftors  did 
 
 not  belong,  by  force  and  vertue  of  that  Office ;  it  followeth,  that  the  very  Word 
 doth  fometimes ,  even  in  Scripture,  fignifie  an  overfight,  fuch  as  includeth  charge  over 
 Paftors  themfelves.  And  if  we  look  to  the  ufe  of  the  Word ,  being  applyed  with  re- 
 ference unto  fome  one  Church ,  asEphef/ts,  Philippi,  and  fuch  like,  albeit  the  Guides 
 of  thofe  Churches  be  interchangeably  in  Scripture  termed  fometime  Bifhops ,  fome- 
 time  Presbyters,  to  fignifie  men  having  overfight  and  charge,  without  relation  at  all  un- 
 to other  than  the  Chriftian  Laity  alone ;  yet  this  doth  not  hinder,  but  that  Scripture 
 may  in  fome  place  have  other  names ,  whereby  certain  of  thofe  Presbyters  or  Bifhops, 
 are  noted  to  have  the  overfight  and  charge  of  Paftors  ,  as  out  ofallperad venture  they 
 had,  whom  St.  $ohn doth intitle  Angels*  Re»eU. 
 
 2.  As  for  thofe  things  which  the  Apoftle  hath  fet  down  concerning  Tryal,  Electi- 
 on, and  Ordination  of  Paftors ,  that  he  maketh  no  difference  in  the  manner  of  their 
 Calling,  this  alfo  is  but  a  filly  Argument  to  prove  their  Office  and  their  Power  equal 
 by  the  Scripture.  The  form  of  admitting  each  fort  unto  their  Offices,  needed  no 
 particular  Inftru&ion  :  There  was  no  fear ,  but  that  fuch  matters  of  courfe  would 
 eafily  enough  be  obferved.  The  Apoftle  therefore  toucheth  thofe  things  wherein 
 Judgement,  Wifdom,  and  Confcience  is  required ;  he  carefully  admonifheth  of  what 
 quality  Ecdefiaftical  Perfons  fhould  be ,  that  their  dealing  might  not  be  fcandalous 
 in  the  Church.  And  forafmuch  as  thofe  things  are  general ,  we  fee  that  of  Dea- 
 cons there  are  delivered,  in  a  manner,  the  felf-fame  Precepts,  which  are  given  con- 
 cerning Paftors,  fo  farr  as  concerneth  their  Tryal,  Ele&ion,  and  Ordination.  Yet  who 
 doth  hereby  collect ,  that  Scripture  maketh  Deacons  and  Paftors  equal  i  If  not- 
 withstanding it  be  yet  demanded,  Wherefore  he  which  teacheth  what  kinds  of  Perfons 
 
 K  k  k  a  'Deacon* 
 
.oo 
 
 The  Seventh  "Boo^  of 
 
 i  Tim.  5.19- 
 Tit.  1    5- 
 
 Deacons  and  Presbyters  fhould  be ,  hath  nothing  in  particular  about  the  quality  of  chief 
 Presbyters ,  whom  we  call  Bifiops  ?  I  anfvver  briefly  ,  that  there  it  was  no  fit  place  for 
 any  fuch  difcourfe  to  be  made,  inafmuch  as  the  Apoftle  wrote  unto  Timothy  and 
 Titus  who  having  by  Commiflion  Epifcopal  Authority ,  were  to  exercife  the  fame 
 in  ordainina  not  Biinops  (  the  Apoftles  themfelves  yet  living ,  and  retaining  that 
 power  in  their  own  hands)  but  Presbyters,  fuch  as  the  Apoftles  at  the  firft  did  cre- 
 ate throughout  all  Churches.  Bifhops  by  reftraint  ( only  $ames  at  J>erufakm  except- 
 ed )   were  not  yet  in  being. 
 
 3.  About  equality  amongft  the  Apoftles,  there  is  by  us  no  Controverfie  moved. 
 If  in  the  rooms  of  the  Apoftles,  which  were  of  equal  Authority ,  all  Paftorsdoby 
 Scripture  fucceed  alike  ,  where  fhall  we  finde  a  Commiflion  in  Scripture  which  they 
 fpeak  of,  which  appointed  all  to  fucceed  in  the  felf-fame  equality  of  power,  except  that 
 Commiflion  which  doth  authorize  to  Preach  andBaptife,  fhould  be  alledged ,  which 
 maketh  nothing  to  the  purpofe-,  for  in  fuch  things,  all  Paftors  are  ftill  equal  :  We 
 muft ,  I  fear  me ,  wait  very  long  before  any  other  will  be  (hewed.  For  howfoever 
 the  Apoftles  were  Equals  amongft  themfelves ,  all  other  Paftors  were  not  Equals  with 
 the  Apoftles  while  they  lived,  neither  are  they  any  where  appointed  to  be  afterward 
 each  others  Equals.  Apoftles  had,  as  we  know,  authority  over  all  fuch  as  were  no 
 Apoftles-,  by  force  of  which  their  Authority ,  they  might  both  command  and  judge. 
 It  was  for  the  fingular  good  and  benefit  of  thofe  Difciples  whom  Chrift  left  behinde 
 him  ,  and  of  the  Paftors  which  were  afterwards  chofen  5  for  the  great  good  ,  I  fay, 
 of  all  forts ,  that  the  Apoftles  were  in  power  above  them.  Every  day  brought  forth 
 fomewhat  wherein  they  faw  by  experience,  how  much  it  flood  them  in  Head  to  be 
 undercontroulment  of  thofe  Superiours  and  Higher  Governours  of  God's  Houfe.  Was 
 it  a  thing  fo  behoveful ,  that  Paftors  fhould  be  fubjecl:  unto  Paftors  in  the  Apoftles 
 own  times  1  and  is  there  any  commandment  that  this  Subjection  fhould  ceafe  with 
 them?  and  that  the  Paftors  of  the  fucceeding  Ages  fhould  be  all  Equals?  No,  no, 
 this  ftrange  andabfurd  conceit  of  Equality  amongft  Paftors  (,  the  Mother  of  Schifm, 
 and  of  Confufionj  is  but  a  dream  newly  brought  forth,  and  feen  never  in  the  Church 
 before.  ■ 
 
 4.  Power  of  Genfure  and  Ordination  appeareth  even  by  Scripture  marvellous  pro- 
 bable ,  to  have  been  derived  from  Chrift  to  hisChurch ,  without  this  furmifed  Equa- 
 lity in  them  to  whom  he  hath  committed  the  fame.  For  I  would  know ,  Whether 
 Timothy  and  Titus  were  commanded  by  Saint  Paulto  do  any  thing,  more  than  Chrift 
 hath  authorifed  Paftors  to  do  5  And  to  the  one  it  is  Scripture  which  faith,  A^ainft 
 a  Presbyter  receive  THOU  no  accufation  ,  javing  under  two  or  three  Witneffes :  Scrip- 
 ture which  likewife  hath  faidto  the  other,  Tor  this  very  caufe  left  I  THEE  in 
 Crete,  that  THOU  Jhouldfi  redrefs  the  things  that  remain ,  andjhould(l  O  RD  A I N 
 Presbyters  in  every  City,  as  J  appointed  THEE.  In  the  former  place  the  power  of 
 Cenfure  isfpokenof,  and  the  power  of  Ordination  in  the  latter.  Will  they  fay  that 
 every  Paftor  there  was  equal  to  Timothy,  and  Titus  in  thefe  things  ?  If  they  do, 
 the  Apoftle  himfelf  is  againft  it ,  who  faith,  that,  of  their  two  very  Perfons,  he  had 
 made  choyfe,  and  appointed  in  thofe  places  them ,  for  performances  of  thofe  Du- 
 ties, whereas,  if  the  fame  had  belonged  unto  others,  no  lefs  than  to  them,  and 
 not  principally  unto  them  above  others,  it  had  been  fit  for  the  Apoftle  accdrdingly  to 
 have  directed  his  Letters  concerning  thefe  things  in  general  unto  them  all  which  had  e- 
 qual  intereft  in  them  5  even  as  it  had  been  likewife  fit  to  have  written  thofe  Epiftles  in 
 Saint  John's  Revelation,  unto  whole  Ecclefiaftical  Senates ,  tather  than  only  unto  the 
 Angels  of  each  Chuch,  had  notfome  one  been  above  the  reft  in  Authority,  to  or- 
 der the  affairs  of  the  Church.  Scripture  therefore  doth  mart  probably  trui  ke  for  the  in- 
 equality of  Paftors,  even  in  all  Ecclefiaftical  affairs ,  and  by  very  exprefs  mention,  as 
 well  in  Cenfures  as  Ordinations. 
 
 5.  In  the  Nicene  Council  there  are  confirmed  certain  Prerogatives  and  Dignities  be- 
 longing unto  Primates  or  Archbifhops,  and  of  them  it  is  faid,  that  the  antient  cuftom  of 
 the  Church,  had  been  to  give  them  fuch  preheminence,  but  no  fyllable  whereby  any  man 
 fhould  conjecture,  that  thofe  Fathers  did  not  honor  the  Superiority  which  Bifhops  had 
 over  other"  Paftors,  only  upon  antient  cuftom ,  and  not  as  a true  Apoftol'ical  heavenly 
 and  divine  Ordinance. 
 
 6.  Now, 
 
Ecclefiaflical  Tolity,  *ol 
 
 6.  Now,  although  we  mould  leave  the  general  received  perfwafion,  held  from 
 the  firft  beginning,  that  the  Apoftles  themfelves  left  Bimops  invefted  with  power 
 above  other  Paftors ;  although  I  fay ,  we  mould  give  over  this  opinion ,  and  imbrace 
 that  other  conjecture,  which  fo  many  have  thought  good  to  follow ,  and  which  my  delf^Ti' 
 felf  did  fometimes  judge  a  great  deal  more  probable  than  now  I  do,  meerly  that  hiti.'Boem.3' ' 
 after  the  Apoftles  were  deceafed ,  Churches  did  agree  amongftthemfelves, for  prefer-  Marflllus-Dc- 
 vation  of  Peace  and  Order ,  to  make  one  Presbyter  in  each  City,  Chief  over  the  reft   Thom^waid.' 
 and  to  translate  into  him  that  power ,  by  force  and  vertue  whereof  the  Apoftles,  while  c ■  »-'-2-W'  o 
 they  were  alive,  did  preferve  and  uphold  order  in  the  Church,  exercifing Spiritual  SlfVJid 
 Jurifdi&ion ,  partly  by  themfelves,  and  partly  by  Evangelifts,  becaufe  they  could  »««  rir.Buiiin- 
 not  always  every  where  themfelves  be  prefent :  This  order  taken  by  the  Church  it  |er'D««d-1- 
 felf  ( for  fo  let  us  fuppofe ,  that  the  Apoftles  did  neither  by  word  nor  deed  appoint  it )  dS.  "pof. 
 were  notwithftanding  more  warrantable ,  than  that  it  mould  give  place  and  be  abro°a-  pir-  2C-9- 
 ted ,  becaufe  the  Miniftry  of  the  Gofpel ,  and  the  Functions  thereof,  ought  to  be  from  Anfw  "Sou 
 Heaven.     There   came  Chief  Priefts  and  Elders  unto  our  Saviour  Chrift  as  he  was  T^-  Tir.  i.  5^ 
 teaching  in  the  Temple,  and  the  Queftion  which  they  moved  unto  him  was  this,  JjlVV" 
 By  what  Authority  do  ft  thou  thefe  things  ,  and  whogave  thee  this  Authority  ?   their  Que-     *'   ' 
 ftion  he  repelled  with  a  Counter-demand,  The  Baptifm  of  John  whence  was  it ,  from 
 Heaven  ,  or  of  Men?  Hereat  they  paufed ,  fecretly  diiputing  within  themfelves,  if  we 
 jhal{  Jay  from  Heaven,  he  will  ask ,  Wherefore  didye  not  then  believe  him?     And  if  we 
 fay  of  men ,  We  fear  the  People ,  for  all  hold  $ohn  a  Prophet.     What  is  it  now  which 
 hereupon  thefe  men  would  infer  i    That  all  Functions  Ecdefiaftical ,  ought  in  fuch 
 fort  to  be  from  Heaven  >  as  the  Fundion  of  $ohn  was  I  No  fuch  matter  here  con- 
 tained.    Nay ,  doth  not  the  contrary  rather  appear  moil:  plainly  by  that  which  is  here 
 fet  down?  For  when  our  Saviour  doth  ask  concerning  the  Baptifm,  that  is  to  fay, 
 the  whole  Spiritual  Function  of  $ohn^  whether  it  were  from  Heaven  or  of  men    he 
 giveth  clearly  to  underftarid  that  men  give  Authority  unto  fome  ,  andfomeGod  him- 
 felf  from  Heaven  cloth  Authorize.     Nor  is  it  faid,  or  in  any  fort  fignified,  that 
 none  have  lawful  Authority  which  have  it  not  in  fuch  manner  as  ^fohn ,  from  Heaven. 
 Again ,  when  the  Priefts  and  Elders  were  loth  to  fay ,  that  $ohn  had  his  calling  from 
 men ,  the  reafon  was  not  becaufe  they  thought  that  io$ohn  ftiould  not  have  had  any 
 good  or  lawful  Calling,  but  becaufe  they  faw,  that  by  this  means  they  mould  fomewhat 
 embafe  the  Calling  of  $ ohn ,  whom  all  men  knew  to  have  been  fent  from  God , 
 according  to  the  manner  of  Prophets,  by  a  meer  Celeftial  vocation.    So  that  out  of 
 the  evidence  here  alledged,  thefe  things  we  may  directly  conclude,  firft,  that  who  fo 
 doth  exercife  any  kinde  of  Function  in  the  Church,  he  cannot  lawfully  fo  do,  except 
 Authority  be  given  him  ;  Secondly,  that  if  Authority  be  not  given  him  from  men, 
 as  the  Authority  of  Teaching  was  given  unto  Scribes  and  Pharifees ,  it  muft  be  given 
 him  from  Heaven,  as  Authority  was  given  unto  Chrifi ,  Elias^  John  B apt  1  (I,  and  the 
 Prophets.     For  thefe  two  only  wayes  there  are  to  have  Authority.     But  a  ftrange 
 Conclufionit  is,  God  himfelf  did  from  Heaven  authorize  J-ohn  tQibearWitnefsof 
 the  light ,  to  prepare  a  way  for  the  promifed  Mefsiah  ,  to  publifti,  the  nearnefs  of 
 the  Kingdom  of  God ,  to  Preach  Repentance ,  and  to  Baptife(  for  by  this  part  which 
 was  in  the  Function  of  lohn  moil  noted  ?  all  the  reft  are  together  fignified;,)  There- 
 fore the  Church  of  God  hath  no  power  upon  new  occurrences  to  appoint,  to  ordain 
 an  Ecdefiaftical  Function,,  as  Mofes  did  upon  fathroe's  advice  devife  a  civil.     All 
 things  we  grant  which  are  in  the  Church  ought  to  be  of  God.     But,  for  as  much  as  they 
 may  be  two  wayes  accounted  fuch  i  on6,  if  theybeofhisowninftkution,  and  not  of 
 ours  5  another  if  they  be  of  ours,  and  yet  with  his  approbation;  this  la«er  way  there 
 is  no  impediment,  but  that  the  fame  thing  which  is  of  men,  may  bealfojuftlyand 
 truly  faid  to  be  of  God ,,  the  fame  thing  from  Heaven  whichis  fromEarth.    Of  all 
 good  things  God  himfelf  is  Author.,  and  confequently  an  Approver  of  them.    The 
 rule  to  difcernwhenthe  actions  of  men  are  good,  when  they  are  fuch  as  they  ought  to 
 be,  is  more  ample  and  large  than  the  Law  which  God  hath  fet  particular  down  in  his 
 holy  Word,  the  Scripture  is  but  apart  of  that  rule  as  hath  been  heretofore  at  large 
 declared.    If  therefore  all  things  be  of  God  which  are  well  done;  and  if  all  things  be     Lib«  »♦ 
 well  done ,' which  are  according  unto  the  rule  of  welldoing;  and  if  the  rule  of  well- 
 doing be  more  ample  than  the  Scripture  ;  what  neceflity  is  there,  that  every  thing 
 
 which 
 
\oi 
 
 The  Seventh  'Bool^of 
 
 Rom.  r 
 Luke  i, 
 
 32- 
 6. 
 
 which  is  of  God,  fhould  be  fet  down  in  holy  Scripture?  true  it  is  in  things  of  fome 
 one  kinde,  true  it  is ,  that  what  we  are  now  of  neceffity  for  ever  bound  to  believe  or 
 obferve  in  the  fpecial  myfteries  of  Salvation,  Scripture  muft  needs  give  notice  of  it 
 unto  the  World  -,  yet  true  it  cannot  be ,  touching  all  things  that  are  of  God. 
 Sufficient  it  is  for  the  proof  of  lawfulnefs  in  any  thing  done,  if  we  can  fhew  that  God 
 approveth  it.  And  of  his  approbation,  the  evidence  is  fufficient,  if  either  himfelf 
 have  by  revelation  in  his  word  warranted  it ,  orwebyfomedifcourfeofreafon,  finde 
 it  «ood  of  it  felf,  and  unrepugnant  unto  any  of  his  revealed  Laws  and  Ordinances. 
 Wherefore  injurious  we  are  unto  God,  the  Author  and  Giver  of  Human  capacity, 
 Judgement  and  Wit,  when,  becaufe  of  fome  things  wherein  he  precifely  forbiddeth  men 
 to  ufe  their  own  inventions,  we  takeoccafiontodif-authorize  and  difgracethe  works 
 which  he  doth  produce  by  the  hand ,  either  of  nature  or  of  grace  in  them.  We  offer 
 contumely ,  even  unto  him ,  when  we  fcornfully  rejecl:  what  we  lift  without  any  other 
 exception  than  this ,  The  brain  of  man  hath  devifedit.  Whether  we  look  into  the 
 Church  or  Common-weal ,  as  well  in  the  one  as  in  the  other,  both  the  Ordination  of 
 Officers,  and  the  very  inftitution  of  their  Offices  may  be  truly  derived  from  God, 
 and  approved  of  him ,  although  they  be  not  always  of  him  in  fuch  fort  as  thofe  things 
 are  which  are  in  Scripture.  Doth  not  the  Apoftle  term  the^Law  of  Nature  even  as 
 the  Evangelift  doth  the-Law  of  Scripture ,  JW<&>k£ -!•£©««.,  God's  own  righteous 
 Ordinance  <  the  Law  of  Nature  then  being  his  Law,  that  muft  needs  be  of  him  which 
 it  hath  directed  men  unto.  Great  odds ,  I  grant ,  there  is  between  things  devifed  by 
 men,  although  agreeable  with  the  Law  of  Nature ,  and  things  in  Scripture  fet  down 
 by  the  finger  of  the  Holy  Ghoft.  Howbeit  the  dignity  of  thefe  is  no  hinderance,  but 
 that  thofe  bealfo  reverently  accounted  of  in  their  Place.  Thus  much  they  very  well 
 faw  5  who,  although  not  living  themfelves  under  this  kinde  of  Church  Polity ,  yet  be- 
 ing, through  fome  experience,  more  moderate,  grave  and  circumfpeft  in  their  Judg- 
 ment ,  have  given  hereof  their  founder  and  better  advifed  Sentence.    That  which  the 
 
 Confer.  i6j.  holy  Fathers  ( faith  Zanchius)  have  by  common  confent ,  without  contradiction  of 
 Scripture,  received;  for  my  part,  I  neither  will,  nor  dare  with  good  Confcience  dif- 
 allow.  And  what  more  certain,  than  that  theorderingof  EcclefiafticU  Perfons  ,  one 
 in  authority  above  another,  was  received  into  the  Church  by  the  common  confent 
 of  the  Chriftian  World.  What  am  I ,  that  I  fhould  take  upon  me  to  control  the  whole 
 Church  of  Chrift  in  that  which  is  fo  well  known  to  have  been  lawfully,  religioufly,  and 
 to  notable  purpofe  inftituted  ?  Calvin  maketh  mention  even  of  Primates  that  have 
 
 Epifi.  ijo.  authority  above  Bifhops,  It was ,  faith  he,  the  inftitution  of  the  antient  Church,  to  the 
 end  that  the  Bishop  might  by  this  bond  of  Concord,  continue  the  fafter  linked  among  ft  them- 
 felves. And ,  left  any  man  fhould  think  that  as  well  he  might  allow  the  Papacy  it  felf; 
 to  prevent  this  he  addeth ,  Aliudefi  moderatumgerere  &  honor  em,  quant  totum  ten  arum 
 erbem  immenfo  imperio  completti.  Thefe  things  ftanding  as  they  do,  we  may  conclude, 
 that,  albeit  the  Offices  which  Bifhops  execute ,  had  been  committed  unto  them  only  by 
 the  C  hurch ,  and  that  the  fuperiority  which  t  hey  have  over  other  Paftors ,  were  not  firft 
 by  Chrift  himfelf  given  to  the  Apoftles ,  and  from  them  defcended  to  others ,  but  after- 
 wards in  fuch  confideration  brought  in  and  agreed  upon,  as  is  pretended;  yet  could  not 
 this  be  a  juft  or  lawful  exception  againft  it. 
 
 iew»  r?o'         XI1'  BuC  C^ey  wil1  ^  *  T^ere  was  m  necePty  ofinfiitutwg  Bifhops,  the  Church  might 
 pro""  there  have  flood  well  enough  without  them ,  they  are  as  thofe  fuperfiuous  things ,  which  neither 
 was  none-     while  they  continue  do  good,  nor  do  harm  when  they  are  removed,  becaufe  there  is  not 
 iUuunzit    anj  profitable  ufe  whereunto  they  fhould  ferve.     For  firft,  in  the  Primitive  Church  their 
 (imps  in  the     Paftors  were  all  equal ,  the  Bifhops  of  thofe  dayes  were  the  very  fame  which  Paflors  ofParijh 
 church.        churches  at  this  day  are  with  us,  no  one  at  commandment  or  controulment  by  any  others 
 Authority  amongfl  them.     The  church  therefore  may  ft  and  and flourijh  without  Bishops  : 
 if  they  be  necejjary ,  wherefore  were  they  not  fooner  inftituted?  2.  Again,  if  anf  fuch  thing 
 were  needful  for  the  church ,  Chrift  would  have  fet  it  down  in  Scripture,  as  he  did  all  kinde 
 °f  Officers  needful  for  $emfh  Regiment.    He  which prefcribed  unto  the  fews  fe  particu- 
 larly the  leaft  thing  pertinent  unto  their  Temple ,  would  not  have  leftfo  weighty  offices 
 p  3'     *1'  undetermined  of  in  Scripture  ,  but  that  he  knew  the  Church  could  never  have  any  profitable 
 ufe  of  them.     3.  Furthermore ,  it  is  the  judgement  of  Cyprian,  that  equity  requireth 
 
 iverj 
 
EccIe/iaHical  Tolity-  aqi 
 
 every  man's  caufe  to  be  heard ,  where  the  fault  he  is  charged with  was  committed.  And 
 the  reason  he  alledgcth  is  ,  forafmuch  as  there  they  may  have  both  Accufers  andWitneffes  in 
 their  caufe,  Sith  therefore  every  man's  caufe  is  meetefi  to  be  handled  at  home  by  the  J-ud^es 
 of  his  own  Parish,  to  what purpofeferveth  their  device,  which  have  appointed  Bishops  un- 
 to whom  fuch  caufes  may  be  brought ,  and  Archbishops  to  whom  they  may  be  alfo  from  thence 
 removed  ? 
 
 XIII.  What  things  have  neceffaryufe  in  the  Church,  they  of  all  others  are  theinoft  Thefore-ai- 
 un^t  to  judge,   who  bend  themfelvespurpofelyagainfhvhatfoever  the  Church  ufeth,  lcd8edAr§u- 
 except  it  pleafe  themfelves  to  give  it  the  grace  and  countenance  of  their  favourable  red?" 
 approbation  ^  which  they  willingly  do  not  yield  unto  any  part  of  Church-Polity,  in 
 the-  forehead  whereof  there  is  not  the  mark  of  that  newdevifed  ftamp.     But  howfo- 
 ever  men  like  or   diflike,  whether  they  judge  things  neceffary  or  needlefs  in  the 
 Houfe  of  God,  a  Confcience  they  fhould  have  touching  that  which  they  boldly  af- 
 firm or  deny.      i.  In  the  Primitive  Church  no  Bishops,  no  Paflc'r  h.xving  power  over 
 other  Pa/lors ,  but  all  Equals ,  every  man  Supreme  Commander  and Ruler  within  the  King- 
 dom of  his  own  Congregation  or  Parish  ?     The  Bishops  that  are  fpoken  of  in  the  time 
 of  the  Primitive  Church ,  all  fuch  as  Parfons  or  Rectors  of  Parishes  are  with  us  ?     If  thus 
 it  have  been  in  the  prime  of  the  Church,  the  queftion  is,  how  fair  they  will  have 
 that  prime  to  extend?  and  [where  the  latter  fpring  of  that  new-fuppofed  diforder  to 
 begin  £    That  Primitive  Church  wherein  they  hold  that  amongft.  the  Fathers ,  all 
 which  had-  Paftoral  charge  were  Iiqual ,  they  muff  of  neceffityfo  fair  enlarge,  as  to 
 contain  fome  hundred  of  years  ,  becaufe  for  proof  hereof  they  alledge  boldly  and  con- 
 fidently Saint  Cyprian ,  who  fuflfered  Martyrdom  about  two  hundred  and  threefcore 
 years  after  our  blefTed  Lord's  Incarnation.     A  Bifhop,  they  fay,  fuch  as  Cyprian  doxh.  T-c  '•  'P 
 fpeak  of ,  had  only  a  Church  or  Congregation,  fuch  as  the  Minifters  and  Paftors  with  The  Biftop 
 us,  which  are  appointed  unto  feveral  Towns.     Every  Bifhop  in  Cyprians  time  was  which  CJP"- 
 Paftor  of  one  only  Congregation  7  affembled  in  one  place  to  be  taught  of  one  man.     A  *",  SfHoKg 
 thing  impediment,  although  it  were  true.     For  the  Queftion  is  about  Perfonaline-  dfebutfadi 
 quality  amongft  Governors  of  the  Church .     Now    to  fhew  there  was  no  fuch  thing  a,s  wc  "u  p,a' 
 in  the  Church  at  fuch  time  as  Cyprian  lived ,  what  bring  they  forth  i  Forfooth,  that  common5 
 Bifhops  had  then  but  a  fmail  circuit  of  place  for  the  exercife  of  their  Authority.     Be  Pame  wicllus 
 it  fuppofed ,  that  no  one  Bifhop  had  more  than  one  only  Town  to  govern ,  one  only  i^chw'ch * 
 Congregation  to  rule  :  Doth  it  by  Cyprian  appear,  that  in  any  fuch  Town  or  Congre-  whereof  he  is 
 gation,  being  under  the  cure  and  charge  of  fome  one  Bifhop,  there  were  not,  befides  B'ftoP»i.*»*'- 
 that  one  Bifhop ,  others  alfo  Minifters  ot  the  Word  and  Sacraments,  yet  fubjedl  to  the  nor  Province, 
 power  of  the  fame  Bifhop  ?    If  this  appear  not,  how  can  Cyprian  bealledged  for  a  buta  Pon- 
 Witnefs,  that  in  thofe  times  there  were  no  Bifliops  which  did  differ  from  other  Mini-  whfch'mec 
 Iters,  as  being  above  them  in  degree  of  Ecclefiaftical  povyer  ?  Butagrofsandapalpa-  tgerherin 
 ble  untruth  it  is,  That  Bifhops  with  Cyprian,  were  as  Minifters  are  with  us  in  Parifh-  °"b:|)"cc£tr,J 
 Churches ;  and  that  each  ofthem  did  guide  fome  Farijl)  without  any  other  Paftors  under  him.  of  one  nun, 
 St.  Cyprians  own  Perfon  may  ferve  for  a  manifeft  difproof  hereof.     Pontius  being  Dea- 
 con under  Cyprian  noteth ,  that  his  admirable  vertues  caufed  him  to  be  Bifliop  with  the 
 fooneft-,  which  advancement  therefore  himfelf  endeavoured  for  a  while  to  avoid.     It 
 feemed  in  his  own  eyes  too  foon  for  him  to  take  the  title  of  fo  great  Honor,  in  regard 
 whereof  a  Bifhop  is  termed  Pont  if  ex ,  Sacerdos  ,  Antilles  Dei.  Yet  fuch  was  his  quality, 
 that  whereas  others  did  hardly  perform  that  duty,  whereunto  the  Difcipline  of  their  Or- 
 der, togetherwith  the  Religion  of  the  Oath  they  took  at  their  entrance  into  the  Office 
 even  conftrained  them  -?  him  the  Chair  did  not  make ,  but  receive  fuch  a  one,  as  beho- 
 ved that  a  Bifhop  fhould  be.     But  foon  after  followed  that  Pi  efcription,  whereby  being  *  Erfi  Fratrf  s 
 driven  into  exile,  and  continuing  in  that  eftate  for  the  fpace  of  fome  two  years,  hecea-  j\,7  cupH?"6 
 fed  not  by  Letters  to  deal  with  his  Clergy,  and  to  direct,  them  about  the  Publick  affairs  funtadcon- 
 of  the  Church.     They  unto  whom  thofe  *  Epiftles  were  written  ,  he  commonly  en-  ^"^"aim 
 tituleth  the  Presbyters  and  Deacons  of  that  Church.  If  any  man  doubt,  whether  thofe  confeflbres 
 
 bones,  qyos 
 illuftravic  jam  gloriofis  initiis  divina  dignatiqi  ramen  caut<  hoc  &  non  glomcratim  necp  rmultimdinem  fimu!  junctam  ptto 
 efTe  faciendum  ,  ne  ex  hocipfoinvidia  etneiterur,  &  inrroeundi  aditusdenegcrur,  &  dum  iniasiabilrs  multum  volunius,toti)m 
 pfrdamiis;Confuli:c  ergo  &  providcte  uuum  temperamcrco  hoc  .igi  tutius  po.'ht :  Ita  ut  Presbyreri  qui  q;  qiiiillicapud  Con* 
 feflorts  offcrunt  finguli  cum  fingulis  Diacoms  per  vices  ace.  rncne ,  qu:a  &  mutatioperfonarum,&  viciiiku'o  convenient. um 
 minnlt  invidiam.  Ep.  s< 
 
 Presbvters 
 
a0a  The  Seventh  2W^  of 
 
 Presbyters  of  Carthage  were  Minifters  of  the  Word  and  Sacraments  or  no,  let  him  con- 
 fider  but  that  one  only  place  of  Cyprian,  where  he  giveth  them  this  careful  advice,  how 
 to  deal  with  circumfpection  in  the  perilous  times  of  the  Church,thar  neither  they  which 
 were  for  the  truths  fakeimprifoned,   might  want  thofe  Ghoftly  comforts  which  they 
 ought  to  have,  nor  the  Church  by  miniftring  the  fame  unto  them,  incurr  unnecefHry 
 danger  and  peril.   In  which  Epiftle  it  doth  exprefly  appear,  that  the  Presbyters  of  whom 
 he  fpeaketh  ,  did  offer,  that  is  to  fay,  adminifter  the  Eucharift ;  and  that  many  there 
 were  of  them  in  the  Church  of  Carthage ,  fo  as  they  might  have  every  day  change  for 
 performance  of  that  duty.     Nor  will  any  man  of  found  Judgement  I  think  deny,  that 
 Cyprian  was  in  Authority  and  Power  above  the  Clergy  of  that  Church  ,  above  thofe 
 Presbyters  unto  whom  he  gave  direction.  It  is  apparently  therefore  untrue,that  in  Cypri- 
 an's time,  Minifters  of  the  Word  and  Sacraments  were  all  equal,and  that  no  one  of  them 
 had  either  Title  more  excellent  than  the  reft,  or  Authority  and  Government  over  the 
 reft.     Cyprian  being  Bifhop  of  Carthage,  was  clearly  Superiour  unto  all  other  Minifters 
 there:  Yea,  Cyprian  was,  by  reafon  of  the  Dignity  of  his  See  an  Archbifhop,  and 
 fo  confequently  Superiour  unto  Bifhops.     Bifhops,  we  fay,  there  have  been  alwayes, 
 even  as  long  as  the  Church  of  Chrift  it  felf  hath  been.     The  A  poftles  who  planted  it, 
 did  themfelves  rule  as  Bifhops  over  it ,  neither  could  they  fo  well  have  kept  things  in 
 order  during  their  own  times,  but  that  Epifcopal  Authority  was  given  them  from  above, 
 to  exercife  far  and  wide  over  all  ot  her  Guides  and  Paftors  of  God's  Church.  The  C  hurcn 
 indeed  for  a  time  continued  without  Bifhops  by  reftraint,  every  where  eftablifhed  in  Chri- 
 ftian  Cities.     But  fhall  we  thereby  conclude,  that  the  Church  hath  no  ufe  df  them,  that 
 without  them  it  may  ftand  and  flourilli  i   No ,  the  caufe  wherefore  they  were  fo  foon 
 univerfally  appointed  was ,  for  that  it  plainly  appeared,   that,  without  them,  the 
 Church  could  not  have  continued  long.     It  was  by  the  fpecial  Providence  ofGod 
 no  doubt  fo  difpofed,  that  the  evil  whereof  this  did  ferve  for  remedy ,  might  firft  be 
 felt ,  and  fo  the  reverend  Authority  of  Bifhops  be  made  by  fo  much  the  more  effectu- 
 al, when  our  general  experience  had  taught  men  what  it  was  for  Churches  to  wane 
 them.     Good  Laws  are  never  efteemed  fo  good,  nor  acknowledged  fo  necefXary,  as 
 when  precedent  crimes  are  as  feeds  out  of  which  they  grow.     Epifcopal  Authority 
 was  even  in  a  manner  fanctified  unto  the  Church  of  Chrift,  by  that  little  bitter  ex- 
 perience which  it  firft  had  of  the peftiient  evil  ofSchifmes.     Again,  when  this  very 
 thing  was  propofed  as  a  remedy,  yet  a  more  fuipicious  and  fearful  acceptance  it  rauft 
 needs  have  found,  if  the  felf-fame  provident  Wifdom  of  Almighty  God,  had  not  al- 
 fo  given  before-hand  fufficienttryal  thereof  in  the  Regiment  of  ^erufalem,  a  Mother- 
 Church,  which  having  received  the  fame  order  even  at  the  firft,  was  by  it  moft 
 peaceably  governed,   when  other  Churches  without  it  had  trouble.     So  that  by  all 
 means,  the  neceflary  ufe  of  Epifcopal  Government  is  confirmed  ,  yeaftrengthened 
 it  is  and  ratified  ,  even  by  the  not  eftablifhment  thereof  in  all  Churches  every  where 
 at  the  firft.     2.  When  they  further  difpute  ,  That  if  any  fuch  thing  were  needful^ 
 Chrift  would  in  Scripture  have  fet  down  particular  Statutes  and  Laws  ,  appointing  that 
 Bifhops  fhould  be  made,  and  prefcribing  in  what  order ,  even  as  the  Law  doth  for  all kinde 
 of  officers  which  were  needful  in  the  jpewijh  Regiment-,  might  not  a  man  that  would 
 bend  his  wit  to  maintain  the  fury  of  the  PetrobruJianHeretlcks ,  in  pulling  down  Ora- 
 tories, ufe  the  felf-fame  argument,  with  as  much  countenance  of  reafon  t  if  it 
 were  needful  that  we  fhotild  affemble  our  f elves  in  Churches  ,  wouldthat  God  which  taught 
 the  ^fewsjo  exacJly  the  frame  of  their  fumptuous  Templet,  leave  us  no  particular  inftruffi- 
 ons  in  writing,  no  not  fo  much  as  which  way  to  lay  any  one  (tone  ?     Surely  luch  kinde  of 
 Argumentation  doth  not  fo  ftrengthen  the  finews  of  their  caufe ,  as  weaken  the  credit 
 of  their  Judgement  which  are  led  therewith.     3.  And  whereas  Thirdly ,  in  difproof 
 of  that  ufe  which  Epifcopal  Authority  hath  in  Judgement  of  Spiritual  Caufes,  they 
 Cyiw.  lib.  1.  bring  forth  the  verduft  of  Cyprian ,  who  faith,  That  equity  requireth  every  man  s  Caufe 
 Ep.  3.  to  be  heard,  where  the  fault  he  was  charged with  was  committed,  forafmuch  as  there  they 
 
 may  have  both  Accufers  and  Witneffes  in  the  Caufe  :  This  Argument  grounding  it  felf  on 
 Principles  no  lefTe  true  in  Civil ,  than  in  Ecclefiaftical  Caufes ,  unlefs  it  be  qualified 
 with  feme  exceptions  or  limitations,  over-turneth  the  higheft  Tribunal  Seats  both  in 
 Church  and  Common- wealth ,  it  taketh  utterly  away  all  appeals ,  it  fecretly  condemn- 
 ed even  the  /blefied  Apoftle  himfelf,  as  having  tranfgreffed  the  law  of  Equity,  by 
 
 his 
 
Ecclefiafiical  Tolity.  aQj 
 
 his  appeal  from  the  Court  oitfudea,  unto  thofe  higher  which  were  in  Rome.  The  a*  ?j. 
 generality  of  fuch  kinde  of  axioms  deceiveth ,  unlefs  it  be  conftrued  with  fuch  cauti- 
 ons as  the  matter  whereunto  they  are  applyable  doth  require.  An  ufual  and  ordinary 
 tranfportation  of  caufes  out  of  Africa  into  Italy  ,  out  ofone  Kingdom  into  another  as 
 difcontented  Perfons  lift ,  which  was  the  thing  which  Cyprian  difalloweth,  may  be  un- 
 equal and  unmeet  •,  and  yet  not  therefore  a  thrng  unnecef  fary  to  have  the  Courts  erect- 
 ed in  higher  places ,  and  judgement  committed  unto  greater  Perfons,  to  whom  the 
 meaner  may  bring  their  caufes  eitherby  way  of  appeal  or  otherwife,  to  be  determined  ac- 
 cording to  the  order  of  Juftice  5  which  hath  been  always  obferved  every  where  in  Civil 
 States,  and  is  no  lefs  requifite  alfo  for  the  State  of  the  Church  of  God.  TheReafons 
 which  teach  it  to  be  expedient  for  the  one ,  will  fhew  it  to  be  for  the  other,  at  leaftwife, 
 *  not  unneceiTary.  Inequality  of  Paftors  is  an  Ordinance  both  Divine  and  profitable: 
 Their  exceptions  againft  it  in  thefe  two  refpedrs  we  have  mewed  to  be  altogether  cauf* 
 lefs,  unreafonable,  and  unjuft. 
 
 XIV.  The  next  thing  which  they  upbraid  us  with ,  is  the  difference  between  that  AnAnfwrr 
 inequality  of  Paftors  which  hath  been  of  old,  and  which  now  is:  For  at  length  they  u,nt°  tho  f- . 
 grant,  that  the  fuperiority  of  Bifhops  and  of '  Arch-bifbops  is  fomervhat  antient ,  hut  no  ar^objTctai, 
 fuch  kinds  of  Superiority  as  ours  have.     By  the  Laws  of  our  Difcipline  a  Bifhop  mayor-  concerning 
 dain  without  asking  the  Peoples  confent ,  a  Bifhop  may  excommunicate  and  releafe  a-  becw«n  5^ 
 lone,  a  Bifhop  may  imprifon,  a  Bimop  may  bear  Civil  Office  in  the  Realm,  a  Bifhop  power  which 
 may  be  a  Counfellor  of  State  •,  thefe  things  antient  Biftiops  neither  did  nor  might  do.  ^T"^ 
 Be  it  granted,  that  ordinarily  neither  in  elections  nor  deprivations ,  neither  in  excom-  tharwhich 
 municating,  nor  in  releafing  the  excommunicate  5  in  none  ofthe  weighty  affairs  of  Go-  «»««"  Bi. 
 vernment,  Bifhops  of  old  were  wont  to  do  any  thing  without  confultation  with  their  '^ore  than 
 Clergy ,  and  confent  of  the  People  under  them.     Be  it  granted,  that  the  fame  Bifhops  other  Vresby- 
 did  neither  touch  any  man  with  corporal  punifhment,  nor  meddle  with  fecular  af-  ters' 
 fairs  and  Offices,  the  whole  Clergy  of  God  being  then  tyed  by  the  ftri<5t  and  fevere 
 Canons  of  the  Church ,  to  ufe  no  other  than  ghoftly  power ,  to  attend  no  other 
 bufinefs  than  heavenly.     Tarquinius  was  in  the  Roman  Common-wealth  defervedly.   Liv.  lib.  i, 
 hated ,  of  whofe  unorderly  proceedings  the  Hiftory  fpeaketh  thus ,  Hie  Region 
 primus  traditum  a  Prior ibus  morem  de  omnibus  Senatum  confulendi  folvit •  domefiicis 
 Confiliis  Rempuh.admimflravit;  helium ,  pacem  ,  fader  a ,  focietates ,  per feipfum  cum 
 quibus  voluit  injuffu  Populiac  Senatus,  fecit  diremitque.     Againft  Bifhops  the  like  is  ob-. 
 jeded  ,  That  they  are  Invaders  of  other  mens  right ,  and  by  intolerable  ufurpationtake  up- 
 on them  to  do  that  alone,  wherein  antient  Laws  have  appointed,  that  others,  not  they  onely 
 fhould  bear  fway.     Let  the  Cafe  of  Bifhops  be  put,  not  in  fuch  fort  as  it  is ,  but  even  as 
 their  very  heavyeft  Adverfaries  would  devife  it  .-Suppofe  that  Bifhops  at  the  firft  had 
 encroached  upon  the  Church ,  that  by  fleights  and  cunning  practifes  they  had  ap- 
 propriated Ecclefiaftical,  as  Auguftus  did  Imperial,  power-,  that  they  had  taken  the 
 advantage  of  mens  inclinable  affections ,  which  did  not  fuffer  them  for  Revenue-fake  to 
 be  fufpe&ed  of  Ambition ;   that  in  the  mean  while    their  ufurpation  had  gone 
 forward   by   certain  eafie  and  unfenfible  degrees  -,  that  being  not  difcerned  in  the 
 growth ,  when  it  was  thus  farr  grown ,  as  we  now  fee  it  hath  proceeded ,  the  world 
 at  length  perceiving  there  was  juft  caufe  of  complaint,  but  no  place  of  remedy  left , 
 had  affented  unto  it  by  a  general  fecret  agreement  to  bear  itnowasanhelplefsevil: 
 all  this  fuppofed  for  certain  and  true  ,  yet  furely  a  thing  of  this  nature,  as  for  the 
 Superiour  to  do  that  alone ,   unto  which  of  right  the  confent  of  fome  other  Inferiours 
 fhould  have  been  required  by  them  *  though  it  had  an  indirect  entrance  at  the  firft, 
 muft  needs  through  continuance  of  fo  many  ages  as  this  hath  flood  be  made  now  a 
 thing  more  natural  to  the  Church ,  than  that  it  fhould  be  oppreft  with  the  menti- 
 on of  contrary  Orders  worn  fo  many  ages  fince  quite  and  clean  out  of  ure.     But 
 with  Bifhops  the  cafe  is  otherwife  s  for  in  doing  that  by  themfelves ,  which  others 
 together  with  them  have  been  accuftomed  to  do ,  they  do  not  any  thing,  but  that 
 whereunto  they  have  been,  upon  juft  occafions  authorize^  by  orderly  means.    All 
 things  natural ,  have  in  them  naturally ,  more  or  lefs  ,  the  power  of  providing  for 
 their  own  fafety  :  And ,  as  each  particular  man  hath  this  power ,  fo  every  Politick 
 Society  of  men  muft  needs  have  the  fame ,  that  thereby  the  whole  may  provide  for 
 
 L  1 1  the 
 
a06  The  Seventh  (Boo\of 
 
 the  good  of  all  parts  therein.  For  other  benefit  we  have  not  any,  by  foi  ting  our 
 felves  into  Politick  Societies ,  faving  only  that  by  this  mean  each  part  hath  that 
 relief  which  the  vertue  of  the  whole  is  able  to  yield  it.  TheChurchtherefore.be- 
 in<»  a'  Politick  Society  or  Body ,  cannot  pofllbly  want  the  power  of  providing  lor 
 it°felf :  And  the  chiefeft  part  of  that  power  confifteth  in  the  Authority  of  making 
 Laws.  Now  forafmuch  as  Corporations  are  perpetual ,  the  Laws  of  the  antienter 
 Church  cannot  chufe  but  binde  the  latter,  while  they  are  in  force.  Butwemuft 
 note  withal,  that,  becaufe  the  body  ofthe  Church  continueth  the  fame,  it  hath  the 
 fame  Authority  ftill,  and  may  abrogate  old  Laws,  or  make  new,  as  need  fliall  re- 
 quiie.  Wherefore  vainly  are  the  antient  Canons  and  Conftitutions  objected  as 
 Laws',  when  once  they  are  either  let  fecretly  to  dye  by  dif-ufage,  or  are  openly  abro- 
 gated by  contrary  Laws.  The  Antient  had  caufe  to  do  no  otherwife  than  they  did; 
 and  yet  fo  ftrictly  they  judged  not  themfelvesinConfcienceboundtoobfervethofe 
 Orders  but  that  in  fundry  cafes  they  eafily  difpenfed  therewith ,  which  Ifuppofe 
 they  would  never  have  done,  had  they  efteemed  them  as  things  whereunto  ever- 
 laftin°-  immutable,  and  undifpenfible  obfervation  did  belong.  TheBifbopufually 
 promoted  none,  which  were  not  firft  allowed  as  fit ,  by  conference  had  with  the  reft 
 of  his  Clergy,  and  with  the  People  :  Notwithftanding,  in  the  cafe  of  Aurettus,  Saint 
 Cyprian  did  otherwife.  In  matters  of  Deliberation  and  Counfel ,  for  difpofing  of 
 that  which  belongeth  generally  to  the  whole  body  of  the  Church,  or  which  being 
 more  particular,  is  neverthelefs  of  fo  great  confequence,  that  it  needeththefoice 
 of  many  Judgements  con!erred5  in  fuch  things  the  common  faying  muftnecefiTarily 
 take  place,  An  Eye  cannot  fee  that  which  Eyes  can.  As  for  Clerical  Ordinations,  there 
 are  no  fuch  reafons  alledged  againft  the  Order  which  is  ,  but  that  it  may  be  efteemed 
 as  good  in  every  refped,  as  that  which  hath  been  *  and,  in  fome  considerations, 
 better  atleaftwife  (  which  is  fufficient  toourpurpofe)  it  may  be  held  in  the  Church 
 of  Chrift ,  without  tranfgrefllng  any  Law ,  either  Anient  or  Late,  Divine  or  Human. 
 which  we  ought  to  obferve  and  keep.  The  form  of  making  Hcclefiaftical  Officers  , 
 hath  fundry  parts,  neither  are  they  all  of  equal  moment.  When  Deacons  having 
 not  been  before  in  the  Church  of  Chrift,  the  Apoftles  faw  it  needful  to  have  fuch 
 ordained:  They,  firft  aflemble  the  multitude ,  and  fliew  them  how  needful  it  is  that 
 Deacons  be  made.  Secondly,  they  name  unto  them  what  number  they  judge  con-^ 
 venient,  what  quality  the  men  muft  be  of ,  and  to  the  People  they  commit  the  care 
 of  finding  fuch  out.  Thirdly,  the  People  hereunto  aflenting,  make  their  choyce 
 of  Stephen  and  the  reft  •,  thofe  chofen  men  they  bring  and  prefent  before  the  Apoftles  : 
 Howbeit,  all  this  doth  not  endue  them  with  any  Ecclefiaftical  Power.  But  when  fo 
 much  was  done,  the  Apoftles  finding  no  caufe  to  take  exception ,  did  with  Prayer 
 and  impofition  of  hands,  make  them  Deacons.  This  was  it  which  gave  tl  em  their 
 very  being,  all  other  things  befides  were  only  preparations  unto  this.  Touching 
 the  form  of  making  Presbyters,  although  it  be  not  wholly  of  purpofe  any  where  fet 
 down  in  the  Apoftles  Writings,  yet  fundry  fpeeches  there  are ,  which  infinuate  the 
 chiefeft  things  that  belong  unto  that  Action  :  As  when  Paul  and  Barnabas  are  faid 
 to  have  fafted,  prayed,  and  made  Presbyters :  When  T/'w^  is  willed  to  lay  hands 
 fuddenly  on  no  man,  for  fear  of  participating  with  other  mens  fins.  For  this  caufe 
 the  Order  of  the  Primitive  Church  was,  between  Choyce  and  Ordination  to  have 
 fome  fpace  for  fuch  Probation  and  Tryal  as  the  Apoftle  doth  mention  /n  Dea- 
 cons, faying,  Let  them  firft  be  proved,  and  then  mini(lert  if  fo  be  they  be  fomd 
 blamelefs. 
 
 Alexander  Severus  beholding  in  his  time  how  careful  the  Church  of  Chrift  was , 
 efpecially  for  this  point-,  how,  after  the  choyce  of  their Paftors ,  theyufedtopub- 
 lifti  the  names  of  the  Parties  chofen ,  and  not  to  give  them  the  final  ad  of  Ap- 
 probation ,  till  they  faw  whether  any  lett  or  impediment  would  be  alledged  5  he 
 gave  Commandment  ,  That  the  like  fhould  alfo  be  done  in  his  own  Imperial 
 Ele&ions,  adding  this  as  a  Reafon  wherefore  he  fo  required  ,  namely,  For  that  both 
 Chrifiians  and  -feres  being  fo  wary  about  the  Ordination  of  their  Priefls ,  it  feented 
 very  unequal  for  him  not  to  be  in  like  fort  circumfpetf ,  to  whom  he  committed  the 
 Government  of  Provinces ,  containing  power  over  mens  both  Efiates  and  Lives.  This 
 the  Canon  Law  it  felf  doth  provide  for ,  requiring  before  Ordination  fcrutiny : 
 
 Let 
 
gBT — _ 
 
 Ecckfaslical  Tolity^  a0j 
 
 Let  them  diligently  be    examined  three  dajes  together  before  the  Sabbath  ,  and  on  d  a  quando 
 the  Sabbath   let  them  be  prefented  unto  the  Bifl>op.      And  even  this  in  e'rfed  al-  Ep''"  Let 
 fo    is  the    very    ufe.of  the  Church  of  England,  at  all  Solemne   Ordain:n°-  0£  !8lcur- 
 Minifters-,  and  if  all  Ordaining  were  Solemne,  I  mull:  contefle  it  were  much  the 
 better. 
 
 The  pretended  diforder  of  the  Church  of  England  is ,  thatBifhops  Ordain  them 
 to  whole  Election  the  People  give  no  voyces ,  andfo  the  Bifhops  make  them  alone* 
 that  is  to  fay,  they  give  Ordination  without  Popular  Election  going  before,  which 
 antient  Bilhops.  neither  did  nor  might  do.  Now  in  very  truth,  if  the  multitnde  have 
 hereunto  a  tight,  which  right  can  never  be  tranflated  from  them  for  any  caufe,  then 
 is  there  no  remedy  but  we  muft  yield  ,  that  uiko  the  lawful  making  of  Minifters,  the 
 voyce  of  the  People  is  required;  and  that,  according  to  the  Adverfe  Parties  Afier- 
 tion ,  fuch  as  make  Minifters  without  asking  the  Peoples  confent ,  do  but  exercifea  Ecci  dir  p 
 certa  in  Tyranny. 
 
 At  the  firft  Eredion  of  the  Common-wealth  of  Rome,  the  People  (forfoitwas 
 then  fitted  )    determined  of  all  affairs:  Afterwards,  this  growing  troublefome 
 their   Senators  did  that  for  them ,  which  themfelves  before  had  done  :  In  the 
 end  all  came  to  one  man's  hands ,  and  the  Emperour  alone  was  inftead  of  many 
 Senators. 
 
 In  thefe  things  ,  the  experience  of  time  may  breed  both  Civil  and  Ecclefiaftical 
 change  from  that  which  hath  been  before  received ,  neither  do  latter  things  al- 
 ways violently  exclude  former ,  but  the  one  growing  lefs  convenient  then  it  hath 
 been ,  giveth  place  to  that  which  is  now  become  more.  That  which  was  fit  for 
 the  People  themfelves  to  do  at  the  firft ,  might  afterwards  be  more  convenient 
 for  them  to  do  by  fome  other :  Which  other  is  not  thereby  proved  a  Tyrant , 
 becaufe  he  alone  doth  that  which  a  multitude  were  wont  to  do,  unlefs  by  vio- 
 lence he  take  that  Authority  upon  him,  againft  the  Order  of  Law,  and  without  any 
 publick  appointment  -,  as  with  us,  if  any  did,  it  mould  ( I  fuppofe  )  not  long  be  fafe  for 
 him  fo  to  do. 
 
 This  Anfvver  ( I  hope  J  will  feemto  be  fo  much  the  more  reafonable,  in  that 
 themfelves,  who  ftand  againft  us ,  have  furnifh'd  us  therewith.  For,  whereas  againft 
 the  making  of  Minifters  by  Bifhops  alone,  their  ufehath  been  toobjed,  What 
 fway  the  People  did  bear  when  Stephen  and  the  reft  were  ordained  Deacons  :  They 
 begin  to  efpy  how  their  own  Plat-form  fwerveth  not  a  little  from  that  example 
 wherewith  they  controul  the  practices  of  others.  For,  touching  the  form  of 
 the  Peoples  concurrence  in  that  Adion ,  they  obferve  it  not  5  no ,  they  plainly 
 prorefs,  that  they  are  not  in  this  point  bound  to  be  followers  of  the  A poftles. 
 The  Apoftles  Ordained  whom  the  People  had  firft  chofen.  They  hold,  that  their 
 Ecclefiaftical  Senate  ought  both  to  choofe ,  and  alfo  to  Ordain.  Do  not  them- 
 felves then  take  away  that  which  the  Apoftles  gave  the  People  ,  namely,  the  pri- 
 vilege of  chufing  Ecclefiaftical  Officers  1  They  do.  But  behold  in  what  fort  they 
 anfwer  it. 
 
 By  thefixth  and  the fourteenth  of 'the  Ads  (  fay  they)  it  doth  appear,  that  the  people  Ecd.  oifcipj. 
 had  the  chief  eft  power  of  chufing.  Howbeit  that,  as  unto  me  it  feemeth,  was  done  uponfpeci-  ' ' 4 ' ' 
 al  caufe  ,  which  doth  not- fo  much  concern  us,  neither  ought  it  to  be  drawn  unto  the  ordinary 
 and  perpetual  form  of  governing  the  Church:  For,  as  ine(lablif})ing  Common-weals,  not  only 
 if  they  be  popular ,  but  even  being  fuch  as  are  ordered  by  the  power  of  a  few  the  chief e ft,  or 
 as  by  the  fole  Authority  of  one  till  the  fame  he  eft  ablifhed ,  the  whole  [way  is  in  the  Peoples 
 hands ,  who  voluntarily  appoint  thofe  Magiftrates  by  whofe  Authority  they  may  be  governed; 
 fo  that  afterward  not  the  mnltttude  it  felf ,  but  thofe  Magiftrates  which  were  chofen  by 
 the  multitude ,  have  the  ordering  of  Publick  Affairs  :  After  the  felf- fame  manner  it 
 fared  in  eflablifhing  alfo  the  church  :  When  there  was  not  as  yet  any  placed  over  the  People, 
 all  Authority  was  m  them  all;  but  when  they  all  hud chofen  certain  to  whom  the  Regiment 
 of  the  Church  was  committed,  this  power  is  not  now  any  longer  in  the  hands  of  the  whole 
 multitude  ,  but  w'w/ly  in  theirs  who  are  appointed  Guides  of  the  church.  Be  fides,  in  the 
 choyce  of  Deacons  ,  there  was  alfo  another  fpecial  caufe  wherefore  the  whole  Church  at  that 
 time  fl)ouldcbufe  them.  For  tnafmtich  as  the  Grecians  murmured  againft  the  Hebrews,  and 
 complained,  that  in  the  daily  diftrtbution  which  was  made  for  relief  of  the  poor .  they  were 
 
 L 11  2  not 
 
*0g  The  Seventh  TZool^  of 
 
 not  indifferently  refpetfed,  nor  fuch  regard  had  of  their  Widows  as  was  meet  5  ibis  made  it 
 neceffarj  that  they  all  fhould  have  to  deal  in  the  choyce  of  thofe  unto  whom  that  care  w.ts  after- 
 wards  to  he  committed,  to  the  endthat  all  occafion  of jealoufies  and  complaints  might be  re- 
 moved. Wherefore  that  which  was  done  by  the  People  for  certain  Causes ,  before  the  Church 
 was  fully  fettled ',  may  not  be  drawn  out ,  and  apply  ed  unto  a  conflant  and"  perpetual  form  of 
 ordering  the  Church. 
 
 Let  them  caft  the  Discipline  of  the  Church  of  England  into  the  fame  fcales  where 
 they  weigh  their  own,  let  them  give  us  the  fame  meafure  which  here  they  take,  and 
 our  ftrifes  (hall  foon  be  brought  to  a  quiet  end.     When  they  urge  the  Apoftles  as 
 Precedents-,  when  they  condemn  us  of  Tyranny,  becaufe  we  do  not ,  in  making  Mini- 
 fters,  the  fame  which  the  Apoftles  did  5  when  they  plead,  Thatwith  us  one  alone  doth 
 ordain ,  and  that  our  ordinations  are  without  the  Peoples  knowledge ,  contrary  to  that  exam-1 
 pie  which  the  ble([ed  Apo files  gave :  We  do  not  requeft  at  their  hands  allowance  as  much 
 as  of  one  word  we  fpeak  in  our  own  defence,  if  that  which  we  fpeak  be  of  our  own; 
 but  that  which  themfelves  fpeak ,  they  muft  be  content  to  liften  unto.     To  ex- 
 empt themfelves  from  being  over-farr  preft  with  the  Apoftles  example,  they  can 
 anfwer ,  That  which  was  done  by  the  People  once  uponfpecial  Caufes ,  when  the  church  was 
 not  yet  eftablifoed.fs  not  to  be  made  a  rule  for  the  conftant  and  continual  ordering  oftheChurch. 
 In  defence  of  their  own  Election  ,  although  they  do  not  therein  depend  oil  the  People 
 fo  much  as  the  Apoftles  in  the  choyce of  Deacons,  they  think  it  a  very  fufficient  Apo- 
 logy, that  there  were  fpecial  confiderations  why  Deacons  at  that  time  ihould  be  chofen 
 by  the  whole  Church ,  but  not  fo  now.     In  excufe  of  diffimilitudes  between  their 
 own  and  the  Apoftles  Difcipline,  they  are  contented  to  ufe  this  Anfwer,  That  many 
 things  were  done  in  the  Apoftles times,  before  the  fettling  of  the  Church, -which  afterward 
 the  Church  was  not  tyedto  obferve.     For  countenance  of  their  own  proceedings ,  where- 
 in their  Governors  do  more  than  the  Apoftles ,  and  their  People  lefs  than  under  the 
 Apoftles  the  firft  Churches  are  found  to  have  done,  at  the  making  of  Ecclefiaftical 
 Officers,  they  deem  it  a  marvellous  reafonable  kinde  of  Pleading  to  fay,  That  even 
 as  in  Common-  weals ?  when  the  multitude  have  once  chofen  many, or  one  to  rule  over  them,thc 
 right  which  was  at  the  firft  in  the  whole  body  of  the  People ,  is  now  derived  into  thofe  many  > 
 or  that  one  which  is  fo  chofen  $  and  that  this  being  doney  it  is  not  the  whole  multitude ,  to 
 whom  the  adminiflration  of  fuch  Publick  affairs  any  longer  appertained  ,  but  that  which  they 
 did ,  their  R  ulers  may  now  do  lawfully  without  them:  After  the  f elf- fame  manner  it  (landeth 
 with  the  Church  alfo, 
 
 How  eafieand  plain  might  we  make  our  defence  ?  how  clear  and  allowable  even 
 unto  them ,  if  we  could  but  obtain  of  them  to  admit  the  fame  things  confonant  unto 
 equity  in  our  mouths,  which  they  '"require  to  be  fo  taken  from  their  own?  If  that 
 which  is  truth ,  being  uttered  in  maintenance  of  Scotland  and  Geneva,  donotceafeto 
 be  truth  when  the  Church  of  JSw^Woncealledgethit^  this  great  crime  of  Tyranny 
 wherewith  we  are  charged,  hath  a  plain  and  an  eafie  defence?  Yea,  But  we  do  not 
 at  all  aske  the  Peoplesjapprobation ,  which  they  do ,  whereby  they  fhew  themfelves 
 more  indifferent  and  more  free  from  taking  away  the  Peoples  right.  Indeed,  when 
 their  Lay-Elders  have  chofen  whom  they  think  good ,  the  Peoples  confent  thereunto 
 is  asked ,  and ,  if  they  give  their  approbation ,  the  thing  ftandeth  warranted  for  found 
 and  good.  But  if  not,  is  the  former  choyce  overthrown?  No,  but  the  People  is 
 to  yield  to  reafon  5  and,  if  they  which  have  made  the  choyce,  do  fo  like  the  Peoples  rea- 
 son, as  to  reverfe  their  own  deed  at  the  hearing  of  it,  then  a  new  election  to  be  made? 
 otherwife  the  former  to  ftand,  notwithftanding  the  Peoples  negative  and  diflike.  What 
 Ecdef.Difcip.  js  this  elfe  but  to  deal  with  the  People ,  as  thofe  Nurfes  do  with  Infants,  whofe 
 p'4''  mouths  they  befmear  with  the  backfide  of  the  fpoon,  as  though  they  had  fed  them, 
 
 when  they  themfeives  devour  the  food.  They  cry  in  the  ears  of  the  People,  that 
 all  mens  confent  fhouldbe  had  unto  that  which  concerns  all  5  they  make  the  People 
 believe  we  wrong  them ,  and  deprive  them  of  their  right  in  making  Minifters ,  where- 
 as, with  us ,  the  People  have  commonly  farr  more  fway  and  force  then  with  them. 
 For  inalmuch  as  there  are  but  two  main  things  obferved  in  every  Ecclefiaftical  functi- 
 on ,  Power  to  exercife  the  duty  it  felf ,  and  fome  charge  of  People  whereon  to  exercife 
 the  fame^  the  former  of  thefe  is  received  at  the  hands  of  the  whole  vifible  Catholick 
 Church :  For  it  is  not  anyone  particular  multitude  that  can  give  power,  the  force 
 
 whereof 
 
Ecclefiaffical  Tolity-  4.09 
 
 whereof  may  reach  farr  and  wide  indefinitely.,  as  the  power  of  Order  doth,  which 
 whofo  hath  once  received ,  there   is  no  aciion  which  belongeth  thereunto    but 
 he  may  exercife  effe&ually  the  fame  in  any  part  of  the  World,  without  iterated  Or- 
 dination.    They  whom  the  whole  Church  hath  from  the  beginning  ufed  as  herA- 
 gents,  in  conferring  this  power,  are  not  either  one  or  moe  of  the  Laity,  and  there- 
 fore it  hath  not  been  heard  of,  that  ever  any  fuch  were  allowed  to  ordain  Ministers: 
 Onely  Perlbns  Ecclefiaftical,  and  they,  in  place  of  Calling,  Superiours  both  unto 
 Deacons,  and  unto  Presbyters-,  only  fuch  Perfons  Ecclefiaftical  have  been  authori- 
 zed to  ordain  both,  and  to  give  them  the  power  of  Order ,  in  the  name  of  the  whole 
 Church.     Such  were  the  Apoftles,  fuch  was  Timothy,  fuch  was  Titus  ,  fuch  are  Bi-  \i<qu=  cr.im 
 ihops.     Not  that  there  is  between  thefe  no  difference,  but  that  they  all  agree  in  kscratauc 
 preheminence  of  Place  above  both  Presbyters  and  Deacons  ,  whom  they  otherwife  Srorrtin""- 
 might  not  ordain.     Now  whereas  hereupon  fome  doinferr,  that  no  Ordination  can  ret  major,  m.- 
 ftand  ,  but  only  fuch  as  is  made  by  Biihops,  which  have  had  their  Ordination  like-  Co™cnr-<i: 
 wife  by  other  Biihops  before  them,  till  we  come  to  the  very  Apoftles  of  Chrift  them-  bmlnmrjn' 
 felves.     In  which  refpect  it  was  demanded  of  Beza  at  Poifie ,  By  what  Authority  he  >  Tic~'-  3- 
 could  admmifier  the  holy  Sacraments ,  being  not  thereunto  ordained  by  any  other  than 
 Calvin ,  or  by  fuch  as  to  whom  the  power  of  Ordination  did  not  belong ,  according  to  the  an- 
 tient  Orders  and  Cuftoms  of the  Church  5  fith  Calvin,  and  they  whojoynedwith  him  in 
 that  action  ,  were  no  Bijhopf  :  And  Athanafius  mamt&meth  the  fad  of  Macarim  aPref- 
 byter,  which  overthrew  the  holy  Table,  whereat  one  ifchyras  would  have  miniftred 
 the  blefled  Sacrament,  having  not  been  confecrated  thereunto  by  laying  on  of  fome 
 Biihops'  hands ,  according  to  the  Ecclefiaftical  Canons  5  as  alfo  Epiphanius  inveigheth 
 limply  againft  divers  for  doing  the  like ,  when  they  had  not  Epifcopal  Ordination.  'EHwwmt 
 To  this  we  anfwer,  That  there  may  be  fometimes  very  juft  andfufficientreafonto  x^e?^*** 
 allow   Ordination  made  without  a  Bifhop.     The  whole  Church  Vifible  being  the 
 true  original  fubjed  of  all  power,  it  hath  not  ordinarily  allowed  any  other  than 
 Biihops  alone  to  ordain  :  Howbeit ,  as  the  ordinary  courfe  is  ordinarily  in  all  things 
 to  be  obferved  j  fo  it  may  be  in  fome  cafes  not  unneceflary  that  we  decline  from  the 
 ordinary  wayes.     Men  may  be  extraordinarily ,  yet  allowably,  two  wayes  admitted 
 unto  Spiritual  Functions  in  the  Church.    One  is ,  when  God  himfelf  doth  of  him- 
 felf  raife  up  any ,  whofe  labour  he  ufeth  without  requiring  that  men  fhould  Autho- 
 rize them.     But  then  he  doth  ratifie  their  Calling  by  manifeft  fignes  and  tokens  him- 
 felf from  Heaven.     And  thus  even  fuch  as  believed  not  our  Saviours  teaching ,  did 
 yet  acknowledge  him  a  lawful  Teacher  fent  from  God  :  Thou  art  a  Teacher  fent  from 
 Cod,  otherwife  none  could  do  thofe  things  which  thou  deft.     Luther  did  but  reafonably 
 therefore,  in  declaring  that  the  Senate  of  i»/»/^»/^  (hould  do  well  to  xkoiMuncer, 
 From  whence  he  received  power  to  teach  t  who  it  wasthat  had  called  him  *  And  if  his 
 anfwer  were,  that  God  had  given  him  hisCharge,  then  to  require  at  his  hands  fome 
 evident  fign  thereof  for  men's  fatisfaclion  h  becaufe  fo  God  is  wont ,  when  he  himfelf 
 is  the  Author  of  any  extraordinary  Calling.     Another  extraordinary  kinde  of  Voca- 
 tion is,  when  the  exigence  of  neceflity  doth  conftrain  to  leave  the  ufual  wayes  of  the 
 Church,  which  otherwife  we  would  willingly  keep  :  Where  the  Church  muft  needs 
 have  fome  ordained ,  and  neither  hath ,  nor  can  have  pofltbly  a  Bifhop  to  ordain  -7  in 
 cafe  of  fuch  neceflity ,  the  ordinary  Inftitution  of  God  hath  given  oftentimes ,  and 
 may  give,  place.     And  therefore  we  are  not,  fimply  without  exception  ,  to  urge  a 
 lineal  defcent  of  power  from  the  Apoftles  by  continued  fucceflion  of  Biihops  in  every 
 effectual  Ordination.     Thefe  cafes  of  inevitable  neceflity  excepted ,  none  may  ordain 
 but  only  Biihops  :  By  the  impofition  of  their  hands  it  is ,  that  the  Church  giveth 
 power  of  Order ,  both  unto  Presbyters  and  Deacons.     Now,  when  that  power  fo  re- 
 ceived is  once  to  have  any  certain  Subject  whereon  it  may  work ,  and  whereunto  it  is  to 
 be  tyed,  here  cometh  in  the  Peoples  confent,  and  net  before.  The  power  of  Order  I  may  law- 
 fully receive ,  without  asking  leave  of  any  multitude-,  but  that  power  I  cannot  exercife 
 upon  any  one  certain  People  utterly  againft  rheir  wills^  Neither  is  there  in  the  Church 
 of  England  any  man ,  by  order  of  Law,  poflefledwith  Paftoral  charge  over  any  Pariih, 
 but  the  People  in  effect  do  chufe  him  thereunto.     For,  albeit  they  chufe  not  by  giving 
 every  man  perfonally  his  particular  voyce ,  yet  can  they  not  fay ,  that  they  have  their 
 Paftors  violently  obtruded  upon  them,  in  as  much  as  their  antient  and  original  intereft 
 
 therein. 
 
^IO 
 
 The  Seventh  TZoof^  of 
 
 Cencil.Car- 
 
 thag.4.  C.21- 
 Cypr.L3.Ep. 
 JO.&  14.  1.2. 
 
 Ep.  8. 
 
 Concerning 
 the  Civj] 
 
 power  and 
 .1  '  liority 
 whiih  our 
 B.Hiops  have. 
 
 therein  ,  hath  been  by  orderly  means  derived  into  the  Patron  who  chufeth  for  them. 
 And  if  any  man  be  cefirous  to  know  how  Patrons  came  to  have  fuch  intereft,  we  are 
 to  confider,  that  at  the  firft  ere&ionof  Churches,  it  feemed  but  reafonable in  the 
 eyes  of  the  whole  Chriftian  World  ,  to  pafs  that  right  to  them  and  their  Succeffors, 
 on  whofe  foyl,  and  at  whofe  charge  the  fame  were  founded.  This  all  men  gladly 
 and  will  indy  did,  both  in  honor  of  fo  great  Piety  ,  and  for  encouragement  of  many 
 others  unto  the  like,  who  peradventure  elfe,  would  have  been  as  flow  to  erect 
 Chuiches,  or  to  endow  them  ,  as  we  are  forward  both  to  fpoyl  them  ,  and  to  pull 
 them  down. 
 
 Its  no  true  aflertion  therefore,  in  fuch  fort  as  the  pretended  Reformers  mean  it ,  That 
 all  Minifters  of "God 's  Word  ought  to  be  made  by  consent  of many  ,that  is  to  fay, by  the  Peoples 
 (ujfratres;  that  antient  Bifhops  neither  didnor  might  ordain  otherwife-,  and  that  ours  do  herein 
 nfurp  a  fan  greater  power  than  was  ,  or  then  lawfully  could  have  been  granted unto  Bi- 
 fiops  which  were  of  old.  Furthermore,  as  touching  Spiritual  JurifdidHon ,  our  Bi- 
 fhops, they  fay,  do  that  which  of  all  things  is  moft  intolerable ,  and  which  the  An- 
 tient never  did  ,  Our  Bifhops  excommunicate  and  releafe  alone ,  whereas  the  Cenfures  of 
 the  church  neither  ought,  nor  were  wont  to  be  admwiflred  otherwife,  then  by  confent  of  many. 
 Their  meaning  here  when  they  fpeak  of  Many,  is  not  as  before  it  was  :  When  they  hold 
 that  Minifters  mould  be  made  with  confent  of  many,  they  underftandby  Many,  the 
 Multitude,  or  Common  People ;  but  in  requiring  that  many  fhould evermore  joyn 
 with  theBifhop  intfieadminiftrationof  Church-cenfures,  they  mean  by  Many ,  a  few 
 Lay-Elders,  chofen  out  of  the  reft  of  the  People  to  that  purpofe.  This,  they  fay,  is  ra- 
 tified by  antient  Councils,  by  antient  Bifhops  this  was  pra&ifed.  And  the  reafon  here- 
 of as  Beza  fuppofeth,  was,  Becauje  if  the  power  of  Ecclefiaftical  Cenfures  did  belong  unto 
 any  one,  there  would  this  great  inconvenience  folloiv-,  Ecclefiaftical  Regiment  fhould be  chan- 
 ■  Ted  into  mere  Tyranny,  or  elfe  into  a  Civil  Royalty :  Therefore  no  one,  either  Bifhop  or  Pref- 
 "byter,  fhould  or  can  alone  exerafe  that  Power  ^  but  with  his  Ecclefiaflical  Confiflory  he  ought 
 to  do  it,  as  may  a! pear  by  the  old  Dijcipline. 
 
 And  is  it  polTible  ,  that  one  fo  grave  and  judicious  fhould  think  it  in  earneft  Tyran- 
 ny for  a  Bifhop  to  excommunicate,  whom  Law  and  Order  hath  authorized  to  to  do  ( 
 or  beperfwaded,  that  Ecclefiaftical  Regiment  degenerateth  into  Civil  Regality ,  when 
 one  is  allowed  to  do  that  which  hath  been  at  any  time  the  deed  ofmoe?  Surely,  farr 
 meaner-witted  men  than  the  World  accounteth  Mr.  Beza ,  do  eafily  perceive,  that  Ty- 
 ranny is  Power  violently  exercifed  againft  Order,  againft  Law$  and  that  the  difference  of 
 thefe  two  Regiments,  Ecclefiaftical  and  Civil,  confifteth  in  the  matter  about  which  the 
 a&ions  of  each  are  converfant;    and  not  in  this ,  that  Civil  Royalty  admitteth  but  one, 
 Ecclefiaftical  Government  requireth  many  Supreme  Correctors.     Which  Allegation, 
 were  it  true,  would  prove  no  more  than  only,  that  fome  certain  number  is  neceffary 
 for  the  affiftance  of  the  Bifhop  :  But  that  a  number  of  fuch  as  they  do  require  is  necef- 
 fary ,  how  doth  it  prove  i     Wherefore  albeit  Bilhops  fhould  now  do  the  very  fame 
 which  the  Antients  did ,  ufing  the  Colledge  of  Presbyters  under  them  as  their  Affift- 
 ants ,  when  they  adminifter  Church-Cenfures,  yet  fhould  they  ftill  fvverve  utterly  from 
 ,  that  which  thefe  men  fo  bufily  labour  for,  becaufe  the  Agents  whom  they  require  to 
 affift  in  thofe  Cafes,  are  a  fort  of  Lay-Elders,  fuch  as  no  antient  Bifhop  ever  was  af- 
 fifted  with. 
 
 Shall  thefe  fruitlefs  jarrs  and  janglings  never  ceafe?  (hall  we  never  fee  end  of  them  ? 
 How  much  happier  were  the  World  if  thofe  eager  Task-mafters,  whofe  eyes  are  fo  cu- 
 rious and  fbarp  in  difcerning  what  mould  be  done  by  many ,  and  what  by  few,  were  all 
 changed  into  painful  doers  of  that  which  every  good  Chnftianman  ought  either  only 
 or  chiefly  to  do ,  and  to  be  found  therein  doing  when  that  great  and  glorious  Judge  of 
 all  mens  both  deeds  and  words  (hall  appear  *  In  rhe  mean  while,  be  it  One  that  hath 
 this  charge ,  or  be  they  Many  that  be  his  Afliftants,  let  there  be  careful  provifion  that 
 Juftice  may  be  adminiftred,  and  in  this  fhall  our  God  be  glorified  more  than  by  fuch 
 contentious  Difputes. 
 
 X  V.  Of  which  nature  that  alfois,  wherein  Bifhops  are,  over  and  befides  all  this,  ac- 
 cufed  to  have  much  more  excefsive  power  than  the  antient ,  in  as  much  as  unto  their  Ec- 
 clefiaflical authority,  the  Civil  Magi ftrate  for  the  better  reprefsing  of  fuch  as  contemn  Eccle- 
 fiaftical 
 
Ecclefeajlical  Tolity .  *u 
 
 flatted  centres ,  hath  for  divers  ages  annexed  Civil.     The  crime  ofBifhops  herein  is  di- 
 vided into  thefe  two  fever al  branches ,  the  one  that  in  Caufes  Eccleftafrical,  they  (trike  with 
 the  [word  of  Secular  punifhments  5  the  other,  that  offices  aregrantedthem,  by  vertue  where- 
 of they  meddle  with  Civil  Affairs.     Touching  the  one  ,  it  reacheth  no  farther  than  on- 
 ly  unto  reftraint  of  liberty  by  imprifonment  (  which  yet  is  not  done  but  by  the 
 Laws  of  the  Land,  and  by  vertue  of  authority  derived  from  the  Prince. )     A  thin°- 
 which  being  allowable  in  Priefls  amongft  the  Jews,  muft  needs  have  received  fome 
 ftrange  alteration  in  nature  fince  ,  if  it  be  now  fo  pernicious  and  venomous  to  be 
 coupled  with  a  Spiritual  Vocation  in  any  man  which  bearcth  Office  in  the  Church  of 
 Chrift.     Shemaia  writing  to  the  Colledge  ofPriefts  which  were  in  ferufalem  ,  and  to  Ier.ap.aS. 
 Z?phania  the  principal  of  them ,  told  them  they  were  appointed  of  God,  that  they  mivht 
 be  officers  in  the  Houfe  of 'the  Lord,  for  every man  which  raved,  and  did  make  himfelf  a 
 Prophet ,  to  the  end  that  they  mght  by  the  rorce  of  this  their  authority  put  ftich  in  Pri- 
 fon ,  and  in  the  Stocks.     His  malice  is  reproved ,  for  that  he  provoketh  them  to  (hew 
 their  power  againft  the  innocent.     But  finely,  when  any  man  juftly  punilliable  had  been 
 brought  before  them,  it  could  be  no  unjuft  thing  for  them  even  in  fuch  fort  then  to  have 
 punifhed.     As  for  Offices,  by  vertue  whereof  Bifhops  have  to  deal  in  Civil  Affairs    we 
 muft  confider  that  Civil  Affairs  are  of  divers  kindes-,and  as  they  be  not  all  fit  for  Eccle- 
 iiaftical  Perfons  to  meddle  with,  fo  neither  is  it  necefiary,  nor  at  this  day  haply  conveni- 
 ent,  that  from  meddling  with  any  fuch  thing  at  all  they  all  mould  without  exception  be 
 fecluded.   I  will  therefore  fet  down  fome  few  caufes,  wherein  it  cannot  but  clearly  appear 
 unto  reafonable  men ,  that  Civil  and  Ecclefiaftical  Functions  may  be  lawfully  united  in 
 one  and  the  fame  Perfon. 
 
 Firft  therefore,  in  cafe  a  Chriftian  Society  be  planted  amongft  their  profeffed  ene- 
 mies ,  or  by  toleration  do  live  under  fome  certain  State  whereinto  they  are  not  incor- 
 porated, whom  fhall  we  judge  the  meeteft  men  to  have  the  hearing  and  determining 
 of  fuch  mere  civil  Controversies  as  are  every  day  wont  to  grow  between  man  and  man  ? 
 Such  being  the  ftate  of  the  Church  of  Corinth ,  the  Apoftle  giveth  them  this  direction,    ,  cor  6, 
 Dare  any  of  you  ,  having  bufinef  againft  another  be  judged  by  the  unjuft ,  and  not  under 
 Saints  ?     Do  ye  not  know  that  the  Saints  fhall  judge  the  World  f     if  the  World  then  fhall  be 
 judged  by  you,  are  ye  unworthy  to  judge  the  fmalle (I  matters  ?     Know  ye  not  that  we  (hall 
 judge  the  Angels  ?    How  much  more  things  that   appertain  to  this  life?   if  then  ye 
 have  judgement  of  things  pertaining  to  this  life ,  fet  up  them  which  are  leafl  e (teemed 
 in  the  Church.     I  f peak  it  to  your  [hame  5  Is  itfo,  that  there  is  not  a  wife  man  amongft 
 you  ?  no  not  one  that  can  judge  between  his   Brethren  ,.  but    a,  Brother  goeth  to  law 
 with  a  Brother,  and  that  under  the  Infidels  ?     Now  therefore  there  is  utterly  a  fault  amow 
 you,  btcaufte    ye  go  to  Law  one  with  another ',  Why  rather  fuffer  ye  not  wrong  ,  why  ra- 
 ther fu(law  ye  not  harm?     In  which  Speech  there  are  thefe  degrees ;  Better  to  iuf- 
 fer  and  to  put  up  Injuries,  than  to  contend-,  better  to  end  contention  by  Arbitrement, 
 then  by  Judgement  5  better  by  Judgement  before  the  wiftft  of  their  own,  than  be- 
 fore the  Ampler •,  better  before  the  fimpleft  of  their  own,  than  the  witeftof  them 
 without  :  So  that  if  judgement  of  Secular  affairs  fliould  be  committed  unto  wife  vid  Barnab 
 men,   unto  men  of  chiefeft  Credit  and  Account  amongft  them,  when  the  Paftors  Btiflbn,  antiq. 
 of  their  Souls  are  fuch  ,   Who  more  fit  to  be  alfo  their  Judges  for  the  ending  Jur-i«M°. 
 of  ftrifes  i  The  wifeft  in  things  divine,  may  be  alfo  in  things  humane  the  moft  c' '  ' 
 skilful.     At  leaft  wife  they  are  by  likelihood  commonly  more  able  to  know  right  from 
 wrong  than  the  common  un-lettered  fort.     And  what  St.  Auguftin  did  hereby  gather,  A„g.  &  oper. 
 his  own  words  do  fufficiently  fhow.     IcallGodtowitnej?  uponmySoul,  faith  he,  that  Monarch.c.2* 
 according  to  the  Order  which  is  kept  in  well- ordered  Monafieries ,  I  could  wifh  to  have  every 
 day  my  hours  of  labouring  with  my  hands  y  my  hours  of  reading  and  of  praying ,  rather 
 than  to  endure  thefe  mo(l  tumultuous  perplexities  of  other  men  s  caufes  ,  which  I  am  forced 
 to  bear  while  I  'ravel  in  Seeular  bufineffes,  either  by  judging  to  difcuft  them,  or  to  cut  them 
 off  by  intreaty  :  Unto  which  toyles  that  Apoftle ,  who  himfelf  fuftained  them  not ,  for  any 
 thing  we  read,  hath  notwithftanding  tyed  us  not  of  his  own  accord,  but  being  thereunto 
 directed  by  that  Spirit  which  fpeaks  in  him.     His  own  Jpoftlefhip ,  which  drew  him  to 
 travel  up  and  down,  fuffred  him  not  to  be  any  where  fettled  for  this  purpofe-,  where 
 fore  the  wife,  faithful  and  holy  men  which  were  feated  here  and there  5  and  not  them  which 
 travelled  up  and  down  to  preachy  ht  made  Examiners  of  fuch  Buftneffes.     Whereupon  of  him 
 
 it 
 
.1Z 
 
 The  Seventh  'Boof^of 
 
 it  is  no  where  written ,  that  he  had  leisure  to  attend  thefe  things  ,  from  which  we  cannot 
 excufe  our  f elves  although  webefimpk;  becaufe  even  fuch  he  requireth ,  if  wife  men  can- 
 not be  had,  rather  than  that  the  ajfatrs  of  Chrijtians  flwuld  be  brought  into  fnblick  judge- 
 ment. Howbeit ,  nor  without  comfort  in  our  Lord  are  thefe  travels  undertaken  by  us  ffor 
 the  hopes  fake  of  eternal  Life,  to  the  end  that  with  patience  we  may  reap  fruit.  Sofarris 
 Saint  Atiguflinixom  thinking  it  unlawful  for  Paftors  in  fuch  fort  to  judge  Civil  Caufes, 
 that  he  plainly  collecteth  out  of  the  Apoftles  words,  a  neceffiry  to  undertake  thatduty; 
 yea  himlelf  he  comforteth  with  the  hope  of  a  blefTed  reward ,  in  lieu  of  travel  that  way 
 fuftained. 
 
 Again,  even  where  whole  Chriftian  Kingdoms  are,-  how  troublefomewereit  for 
 Univerfitiesj,  and  other  greater  Collegiate  Societies,  ere&ed  to  ferve  as. Nurferies  un- 
 to the  Church  of  Chrift ,  if  every  thing  which  civilly  doth  concern  them  were  to  be  car- 
 ried from  their  own  peculiar  Governors ,  becaufe  for  the  moft  part  they  are  ( as  fitted  ic 
 is  they  iliould  be  )  Perfons  of  Ecclefiaftical  Calling  i  It  was  by  the  wifdom  of  our  fa- 
 mous Predeceffors  forefeen  how  unfit  this  would  be ,  and  hereupon  provided  by  grant 
 of  fpecial  Charters ,  that  it  might  be,  as  now  it  is  in  the  Universities^  where  their  Vice- 
 Chancellors,  being  for  the  moft  part  Profeflors  of  Divinity,  are neverthelefs Civil 
 Judges  over  them  in  the  moft  of  their  ordinary  Caufes. 
 
 And  to  go  yet  fome  degrees  further ,  A  thing  impoflible  it  is  not ,  neither  altoge-" 
 ther  unufual ,  for  fome  who  are  of  royal  blood  to  be  confecrated  unto  the  Mini- 
 stry of  Jefus  Chrift,  and  fo  to  be  Nurfes  of  God's  Church,  not  only  as  the  Prophet 
 did  fore-  tell ,  but  alfo  as  the  A  poftle  Saint  Paul  was.     Now  in  cafe  the  Crown  iliould 
 by  this  mean  defcend  unto  fuch  Perfons,  perhaps  when  they  are  the  very  laft,  or  per- 
 haps the  very  beft  of  their  Race,  fo  that  a  greater  benefit  they  are  not  able  to  beftow 
 upon  a  Kingdom,  than  by  accepting  their  right  therein  5  fhall  the  fanctity  of  their 
 Order  deprive  them  of  that  honour  whereunto  they  have  right  by  blood  ?  or  fhall 
 it  be  a  barr  to  ftiutout  the  publick  good  that  may  grow  by  their  vertuous  Regiment? 
 If  not,  then  mult  they  caft  off  the  Officewhich  they  received  by  Divine  Imposition 
 of  hands  •?  or,  if  they  carry  a  more  religious  opinion  concerning  that  heavenly  Fun- 
 ction, it  followeth,  that  being   invefted  as  well  with  the  one  as  the  other,  they 
 remain  God's  lawfully  anointed  both  ways.     With  men  of  skill  and  mature  judge- 
 ment- there  is  of  this  fo  little  doubt ,  that  concerning  fuch  as  at  this  day  are  under  the 
 Archbifhops  of  Ments ,  Colen ,  aud  Trevers ,  being  both  Archbiftiops  and  Princes 
 of  the  Empire  i  yea  fuch  as  live  within  the  Popes  own  Civil  Territories ,   there 
 is  no  caufe  why  any  mould  deny  to  yield  them  civil ,  obedience  in  any  thing 
 which  they  command,  not  repugnanoto  Chriftian  Piety  5  yea  even  that  civilly,  for 
 fuch  as  are  under  them,  not  to  obey  them ,  were  the  part  of  feditious  Perfons :  How- 
 beit for  Perfons  Ecclefiaftical ,  thus  to  exercife  Civil  Dominion  of  their  own ,  is 
 more  than  when  they  onely  fuftain  fome  Publick  Office ,  or  deal  in  fome  bufinefs 
 Civil,  being  thereunto  even  by  Supream  Authority  required.     As  Nature  doth  not 
 any  thing  in  vain,  fo  neither  Grace  :  Wherefore,  if  it  pleafe  God  tobiefsfome  Prin- 
 cipal Attendants  on  his  own  Sanctuary ,  and  to  endue  them  with  extraordinary  parts 
 of  excellency ,  fome  in  one  kinde,  fome  in  another,  furely  a  great  derogation  it 
 were  to  the  very  honour  of  him  who  bellowed  fo  precious  Graces ,   except  they 
 on  whom  he  hath  beftowed  them  Should  accordingly  be  imployed,  that  the  fruit  of 
 thofe  Heavenly  Gifts  might  extend  it  felf  unto  the  Body  of  the  Common-wealth 
 wherein  they  live ;  which  being  of  purpofe  inftituted  ( for  fo  all  Common-  wealths  are  ) 
 to  the  end,  that  all  might  enjoy  whatfoever  good  it  pleafeth  the  Almighty  to  endue 
 each  one  with ,  muft  needs  fuffer  lofs ,  when  it  hath  not  the  gain  which  eminent  civil 
 liability  in  Ecclefiaftical  Perfons  is  now  and  then  found  apt  to  afford.     Shall  we  then  dis- 
 commend the  People  of  Milan  for  ufing  Ambrofe  their  Biftiop  as  an  Ambaffadour  a- 
 bout  their  Publick  and  Politick  Affairs  5  the  Jews  for  electing  their  Priefts  fometimes 
 to  be  Leaders  inWarr^  David  for  making  the  High  Prieft  hisChiefeft  Counfellour  of 
 State-,  Finally,  all  Chriftian  Kings  and  Princes  which  have  appointed  unto  like  fei  vi- 
 ces, Bifhops,  or  other  of  the  Clergy  under  them i  No:  they  have  done  in  this  refpect 
 that  which  moft  Sincere  and  religious  wifdom  alloweth.     Neither  is  it  allowable  only, 
 when  either  a  kinde  of  neceflity  doth  caft  Civil  Offices  upon  them,  or  when  they  are 
 thereunto  preferred  in  regard  of  fome  extraordinary  fitnefs-,  but  further  alfo, when  there 
 
 are 
 
Ecclefiaftical  Tolity .  a  p 
 
 are  even  of  right  annexed  unto  fome  of  their  places,  or  of  courfeimpofed  upon  cer- 
 tain of  their  Perfons ,  Functions  of  Dignity  and  Account  in  the  Common- wealth;  al- 
 beit no  other  confideration  be  had  therein  fave  this  ,  that  their  credit  and  countenance 
 may  by  fuch  means  be  augmented.  A  thing,  if  evertoberefpe&ed,  finely  moflofall 
 now ,  when  God  himfelr  is  for  his  own  fake  generally  no  where  honoured ,  Religion 
 almoft  no  where ,  no  where  religioufly  adored  ,  the  Miniftry  of  the  Word  and  Sacra- 
 ments of  Chrift  a  very  caufe  of  difgrace  in  the  eyes  both  of  high  and  low ,  where  it  hath 
 not  fomewhat  befides  it  felt  to  be  countenanced  with.  For  unto  this  very  pafs  things 
 are  come,  that  the  glory  of  God  is  conftrained  even  to  ftand  upon  borrowed  credit, 
 which  yet  were  fomewhat  the  more  tolerable ,  if  there  were  not  that  difiwade  to  lend  it 
 him.  No  pra&ife  fo  vile  >  but  pretended  HolynefTe  is  made  fometimes  a  Cloak  to 
 hide  it. 
 
 The  French  King  Philip  Falois  in  his  time  made  an  Ordinance ,  that  all  Prelates  and 
 Bilhops  fhould  be  clean  excluded  from  Parliaments ,  where  the  Affairs  of  the  Kingdom 
 were  handled  •,  pretending  that  a  King ;  with  good  Confcience,  cannot  draw  Pafto;  s, 
 having  Cure  of  Souls,  from  fo  weighty  a  bufinefs,  to  trouble  their  Heads  with  Con- 
 futations of  State.  But  irreligious  intents  are  not  able  to  hide  themfelves ,  no  not 
 when  Holinefs  is  made  their  Cloak.  This  is  plain  and  fimple  truth ,  That  the  coun- 
 sels of  wicked  men  hate  always  theprefence  of  them ,  whofe  vertue,  though  it  fhould 
 not  be  able  to  prevail  againft  their  purpofes,  would  notwithftanding  be  unto  their  minds 
 a  fecret  corrofive;  and  therefore,  till  either  by  one  (hift  or  another  they  can  bring  all 
 things  to  their  own  hands  alone,  they  are  not  fecure.  Ordinances  holier  and  better 
 there  ftand  as  yet  in  force  by  the  grace  of  Almighty  God,  and  the  works  of  his  Pro- 
 '  vidence,  amongft  us.  Let  not  Envy  fofar  prevail,  as  to  make  us  account  that  aBle- 
 mifli,  which,  if  there  be  in  us  any  fpark  of  found  Judgement,  or  of  religious  Confer- 
 ence, we  mud:  of  neceflity  acknowledge  to  be  one  of  the  chiefeft  Ornaments  unto 
 this  Land :  By  the  antient  Laws  whereof,  the  Clergy  being  held  for  the  chief 
 of  thofe  Three  Eftates ,  which  together  make  up  the  entire  Body  of  this  Com- 
 mon-wealth, under  one  Supreme  Head  and  Governour;  it  hath  all  this  time  ever 
 born  a  fway  proportionable  in  the  Weighty  Affairs  of  the  Land ,  wife  and  ver- 
 tuous  Kings  condefcending  moft  willingly  thereunto,  even  of  reverence  to  the 
 Mod  High  5  with  the  Flower  of  whofe  fan&ified  Inheritance ,  as  it  were  with  a 
 kinde  of  Divine  prefence,  unlefs  their  Chiefeft  Civil  AfTemblies  were  fofarr  forth 
 beautified  as  might  be  without  any  notable  impediment  unto  their  Heavenly  Functions, 
 they  could  not  fatisfie  themfelves  as  having  fhowed  towards  God  an  Affection  moft 
 dutiful. 
 
 Thus,  firft,  in  defect  of  other  Civil  Magiftrates;  Secondly,  for  the  eafe  and  qui- 
 etnefs  of  Scholaftical  Societies 5  Thirdly,  by  way  of  Political  neceflity;  Fourthly, 
 in  regard  of  quality,  care,  and  extraordinancy ;  Fifthly ,  For  countenance  unto 
 the  Miniftry-,  Andlaftly,  even  of  Devotion  and  Reverence  towards  God  himfelf, 
 there  may  be  admitted  at  leaftwife  in  fome  Particulars  well  and  lawfully  enough 
 a  conjunction  of  Civil  and  Ecclefiaftical  Power ,  except  there  be  fome  fuch 
 Law  or  Reafon  to  the  contrary ,  as  may  prove  it  to  be  a  thing  fimply  in  it  felf 
 naught. 
 
 Againft  it  many  things  are  objected,  as  firft,  That  the  matters  which  are  noted  in 
 the  holy  Scripture  to  have  belonged  unto  the  ordinary  office  of 'any  Mini  ft  er  of Gods  holy 
 Word  and  Sacraments  ,  are  thefe  which  follow ,  with  fuch  like ,  and  no  other;  namely,  The 
 watch  of  the  Santfuary ,  the  bufinefs  of  God,  the  Miniftry  of  'the  Word 'and  Sacraments, 
 Over  fight  oftheHoufeofGod ,  Watching  over  his  Flock  ,  Propbefie,  Prayer,  Difpenfati- 
 ens  oft  he  Myfteries  of  God ,  Charge  and  care  of  mens  Souls.  If  a  man  would  fhew  what 
 the  Offices  and  Duties  of  a  Chirurgion  or  Phyfician  are ;  I  fuppofe  it  were  not  his  part, 
 fo  much  as  to  mention  any  thing  belonging  to  the  one  or  the  other,  incafeeither 
 fhould  be  alfo  a  Souldier  or  a  Merchant ,  or  an  Houfe- keeper,  oraMagiftrate-,  Be- 
 caufe  the  Functions  of  thefe  are  different  from  thofe  of  the  former,  albeit  one  and  the 
 fame  man  may  happily  be  both.  The  Cafe  is  like,  when  the  Scripture  teacheth  what 
 Duties  are  required  in  an  Ecclefiaftical  Minifter;  in  defcribing  of  whofe  Office,  to  touch 
 any  other  thing  than  fuch  as  properly  and  directly  touchet  h  his  Office  that  way,were  im- 
 pertinent. 
 
 M  m  m  Yea, 
 
a^a  The  Seventh  'BooJ^of 
 
 Yea,   But  in  the  Old  7  e {lament  the  two  Powers  Civil  and  Eccleftaftical  were  di- 
 ftinguifhed,  not  onely  in  Nature,  but  alfo  tn  Per/on :  the  one  committed  unto  Mofes, 
 and  the  Magi  fir  at  es  joyned  with  him ;  the  other  to  Karon,  and  his  Sons.     Jehofophatiw 
 his  Reformation  doth  not  onely  diftinguifh  Caufes  Eccleftaftical  from  Civil ,  anderefleth 
 divers  Courts  for  them ,  but  appointeth  alfo  divers  fridges.     With  the  Jews  thefe  two 
 Powers  were  not  fo  diftinguifhed ,  but  that  fometimes  they  might  and  did  concurr  in 
 one  and  the  fame  Perfon.  Was  not  Ely  both  Prieft  and  Judge  ?     After  their  re- 
 turn from  captivity,  Efdras  a  Prieft,  and  the  fame  their  Chief  Governour  even 
 in  Civil  Affairs  alfo  i     Thefe  men  which  urge  the  neceffny  of  making  always  a 
 Perfonal  diftinclion  of  thefe  two  Powers ,  as  if  by  ^ehofaphat's  example  the  fame  Per- 
 fon ought  not  to  deal  in  both  Caufes,  yet  are  not  fcrupulous  to  make  men  of  Civil 
 Place  and  Calling,  Presbyters  and  Minifters  of  Spiritual  Jurifdiclion  in  their  own  Spi- 
 ritual Confiftories. 
 
 If  it  be  againft  the  Jewifh  Precedents  for  us  to  give  Civil  Power  unto  fuch  as 
 have  Ecdefiaftical  -7  is  it  not  as  much  againft  the  fame  for  them  to  give  Ecclefi- 
 aftical  Power  unto  fuch  as  have  Civill  i  They  will  anfwer  perhaps  ,  That  their 
 Pofition  is  onely  againft  conjunction  of  Ecdefiaftical  Power  of  Order ,  and  the 
 Power  of  Civil  Jurifdidion  in  one  Perfon.  But  this  Anfwer  will  not  ftand  with 
 their  Proofs ,  which  make  no  lefs  againft  the  Power  of  Civil  and  Ecdefiaftical 
 Jurifdiction  in  one  Perfon  5  for  of  thefe  two  Powers  ffehojophat's  example  is  : 
 Befides ,  the  contrary  example  of  Heli  and  of  Ezra ,  by  us  alledged  7  do  plainly 
 mew ,  that ,  amongft  the  Jewes ,  even  the  power  of  Order  Ecdefiaftical,  and  Ci- 
 vil Jurifdidion ,  were  fometimes  lawfully  united  in  one  and  the  fame  Perfon. 
 Preifed  further  we  are  with  our  Lord  and  Saviour's  example,  who  denyeth  his 
 Kingdom  to  be  of  this  Wold,  and  therefore  as  not  (landing  with  his  Calling  refu fed  to  be 
 made  a  King  ,  to  give  fentence  in  a  criminal  Caufe  of  Adultery ,  and  in  a  Civil  of  dividing 
 an  Inheritance. 
 
 The  Jews ,  imagining  that  their  Meffiah  mould  be  a  Potent  Monarch  upon 
 Earth,  no  marvail,  though  when  they  did  otherwife  wonder  atChrift'sgreatnefs, 
 they  fought  forth-with  to  have  him  inverted  with  that  kinde  of  Dignity,  to 
 the  end  he  might  prefently  begin  to  reign.  Others  of  the  Jewes ,  which  like- 
 wife  had  the  fame  imagination  of  the  Meffiah,  and  did  fomewhat  incline  to  think 
 that  peradventure  this  might  be  He,  thought  good  to  try  whether  he  would 
 take  upon  him  that  which  he  might  do,  being  a  King,  fuch  as  they  fuppo- 
 fed  their  true  Meffiah  fhould  be.  But  Chrift  refufed  to  be  a  King  over  them, 
 becaufe  it  was  no  part  of  the  Office  of  their  Meffiah,  as  they  did  falfely  conceive  ^  and 
 to  intermeddle  in  thofe  Atfts  of  Civil  Judgement  he  refufed  alfo ,  becaufe  he  had 
 no  fuch  Jurifdidion  in  that  Common-wealth ,  being,  in  regard  of  his  Civil  Per- 
 fon ,  a  man  of  mean  and  low  Calling.  As  for  repugnancy  between  Ecdefiaftical 
 and  Civil  Power  ,  or  any  inconvenience  that  thefe  two  Powers  fhould  be  united, 
 it  doth  not  appear ,  that  this  was  the  caufe  of  his  refiftance  either  to  reign  or  elfe 
 to  judge, 
 a  Tim. i.  a-  What  fay  we  then  to  the  blefTed  Apoftles,  who  teach,  That  Souldiers  intangle 
 not  themf elves  with  the  buftneffes  of  this  life,  but  leave them,  to  the  end  they  may  pleafe 
 him  who  hath  chofen  them  to  ferve;  and  that  fo  the  good  Souldiers  of  Chrift  ought 
 to  do. 
 
 The  Apoftles  which  taught  this,  did  never  take  upon  them  any  Place  or  Office  of 
 Civil  Power.  No  :  they  gave  over  the  Ecdefiaftical  care  of  the  Poor ,  that  they 
 might  wholly  attend  upon  the  Word  and  Prayer.  St.  Paul  indeed  doth  exhort  Timo- 
 thy after  this  manner,  Suffer  thou  evil  as  a  noble  Souldier  of "fefm  Chrift  :  No  man  war- 
 ring is  entangled  with  the  affairs  of  Life ,  becaufe  he  muflferve  fuch  as  have preffed  him 
 unto  Warfare.  The  fenfe  and  meaning  whereof  is  plain ,  that  Souldiers  may  not  be 
 nice  and  tender,  that  they  muft  be  able  to  endure  hardneffe  y  that  no  man  betaking 
 himfelf  unto  Wars,  continueth  entangled  with  fuch  kinde  of  BufinefTes,  as  tend  only 
 unto  the  eafe  and  quiet  felicity  of  this  Life  5  but  if  the  fervice  of  him  who  hath  taken 
 them  under  his  Banner,  require  the  hazard  ,  yea,  the  lofle  of  their  Lives,  topleafe  him; 
 they  muft  be  content  and  willing  with  any  difficulty ,  any  peril ,  be  it  never  fomuch 
 againft  the  natural  defire  which  they  have  to  live  in  fafety.     And  at  this  point  the 
 
 Clergy 
 
Ec c left 'aft Heal  Tolity .  * ,  ^ 
 
 Clergy  of  God  muft  always  ftand -,  thus  it  behoveth  them  to  be  affe&ed  as  oft  as 
 their  Lord  and  Captain  leadeth  them  into  the  field,  whatfoever  confli&s,  perils,  or 
 evils  they  are  to  endure.     Which  duty  being  not  fuch,  but  that  therewith  the  Civil 
 Dignities ,  which  Ecclefiaftical  Perfons  amongft  us  do  enjoy,  may  enough  ftand  •    the 
 Exhortation  of  Paul  to  Timothy  is  but  aflender  Allegation  againft  them.    As  well 
 might  we  gather  out  of  this  place,  that  Men  having  Children  or  Wives,  are  not  fit  Coiwnichn- 
 to  be  Minifters  (  which  alio  hath  been  coll  e<5ted,  and  that  by  fundryof  the  Antient)  Jumodie!i*' 
 and  that  it  is  requifite  the  Clergy  be  utterly  forbidden  Marriage:  For,  as  the  bur-  ard'oa"^* 
 then  of  Civil  Regiment  doth  make  them  who  bear  it,  the  lefs  able  to  attend  their  bu5  nec  1''beri 
 Ecclefiaftical  Charge-,  even  fo  Saint  Paul  doth  fay ,  that  the  Married  are  careful  for  pTtesEim 
 the  World,  the  unmarried  freer  to  give  themfelves  wholly  to  the  fervice  of  God.  fieri  vixportfi 
 Howbeit ,   both  experience  hath  found  it  fafer ,  that  the  Clergy  fhould  bear  the  cares  uc  vaeans  hl> 
 of  honeft  Marriage,  than  be  fubjeci  to  the  inconveniencies  which  finale  life    im-  3"*^*™°"" 
 pofed  upon  them,  would  draw  after  it;     And  as  many  as  are  of  found  judgement  iuas  :btri 
 know  it  to  befarr  better  for  this  prefent  age,  that  the  detriment  be  boin,3 which  "^7™*"' 
 haply  may  grow  through  the  leiTening  of  fome  k\v  mens  Spiritual  labours,  than  me,omne'fiu- 
 that  the  Clergy  and  Common-wealth  fhould   lack  the  benefit  which  both  tjie<llum°"!nc?>- 
 one   and  the  other  may   reap  through  their  dealing  in  Civil  Affairs.     In  which  nemCcfrcTdi- 
 confideration ,  that  men  confecrated  unto  the  Spiritual  fervice  of  God  be  Iicen-  v;nam  litl,rRi- 
 fed  fo  farr  forth  to  meddle  with  the  Secular  affairs  of  the  World  ,  as  doth  feem  for  iTfilffias^" 
 fome  fpecial  good    caufe  requifite,  and  may  be  without   any  grievous  prejudice  ronfumar.  I. 
 unto  the  Church;  furely,  there  is  not  in  the  Apoftles  words,  being  rightly  underftood,  g  iff&cl-? 
 any  lett.     That  no  Apoftle  did  ever  bear  Office,  may  it  not  be  a  wonder,  confi-    P'C 
 dering  the  great  devotion  of  the  age  wherein  they  lived,  and  the  zeal  of/faW,  of 
 Nero  the  great  Commander  of  the  known  World,  and  of  other  Kings  of  the  Earth 
 at  that  time  to  advance  by  all  means  Chriftian  Religion  C     Their  deriving  unto  others 
 that  fmaller  charge  of  diftributing  of  the  Goods  which  were  laid  at  their  feet     and  of 
 making  provifion  for  the  poor ,  which  charge,  being  in  part  Civil,  themfelves  had  be- 
 fore f  as  I  fuppofe,  lawfully  )  undertaken,  and  their  following  of  that  which  was  weigh- 
 tier, may  ferve  as  a  marvellous  good  example,  for  the  dividing  of  one  man's  Office 
 into  divers  flips,  and  the  fubordinating  of  Inferiours  to  difcharge  fome  part  of  the  fame;, 
 when ,  by  reafon  of  multitude  increafing  ,  that  labour  waxeth  great  and  troublefome, 
 which  before  was  eafie  and  light :  but  very  fmall  force  it  hath  to  inferr  a  perpetual  di- 
 vorce between  Ecclefiaftical  and  Civil  power  in  the  fame  Perfons.     The  moft  that  can 
 be  faid  in  this  Cafe  is,  That  fundry  eminent  Canons  ,  bearing  the  name  of Apftolical , 
 and  divers  Councils  likervife  there  are ,  which  have  forbidden  the  Clergy  to  bear  any  Secu- 
 lar office  ;  and  have  enjoy  ned  them  to  attend  altogether  up on  Reading,  Preaching,  and 
 Prayer :  Whereupon  the  moft  of  the  antient  Fathers,  have  jhemd great  diftikes  that  theft  two 
 Powers  fhould  be  united  in  one  P  erf  on. 
 
 For  a  full  and  final  Anfwerwhereunto,  I  would  firft  demand,  Whether  commen- 
 fion  and  feparation  of  thefe  two  Powers,  be  a  matter  of  mere  pofitive  Law,  orelfe 
 a  thing  (imply  with  or  againft  the  Law  immutable  of  God  and  Nature?-    That  which 
 is  fimply  againft  this  latter  Law,  can  at  no  time  be  allowable  in  any  Perfon ,  more 
 than  Adultery ,  Blafphemy .  Sacriledge,  and  the  like.     But  conjunction  of  Power  Ec-  aClim  mu]n 
 clefiaftical  and  Civil,  what  Law  is  there  which  hath  not  at  fome  time  or  other  al-  divinitus.Poa. 
 lowed  as  a  thing  convenient  and  meet  ?  In  the  Law  of  God  we  have  examples  fundry,  *e!''mi' 
 whereby  it  doth  moft manifeftly  appear,  how  of  him  the  fame  hath oftentime been  ££  "nvema 
 approved.     No  Kingdom  or  Nation  in  the  World,  but  hath  been  thereunto  accuftom-  atiuc  'in^' ux* 
 ed  without  inconvenience  and  hurt.    In  the  prime  of  the  World,  Kings  and  Civil  Ru-  JS"prwi™!S 
 lers  were  Priefts  for  the  moft  part  all.    The  a  Romans  note  it  as  a  thing  beneficial  quam  quod 
 in  their  own  Common-wealth ,  and  even  to  b  them  apparently  forcible  for  the  vos,,e°;^bnu,& 
 ftrengthening  of  the  Jewes  Regiment,  under  Mofes  and  Samuel.     I  deny  not,  tatESJ'' 
 
 .  mortalmm  & 
 fummz  Reipub.  prxefTe  voluerunt.  Cic.  prodimo  fua  ad  Pontif.  b  Honor  Sacerdotiifirmamentum  potent'*  afl'umebarur, 
 Tacir.  hift.  lib.  5-  He  fheweth  the  reafon  wherefore  their  Rulers  were  alio  Hriefls.  The  joyning  of  thefe  two  Powers,  as  now, 
 fo  then  likcwife  profitable  for  the  Publick  State  but  in  refpect  clean  oppofice  and  contrary.  Per,  whereis  then  Divine  things 
 being  more  cfteemed,  wereufed  as  helps  for  the  countenance  of  Secular  Power;  the  Cafe  in  rhefe  latter  ages  is  turned  upfnic 
 down  ,  Earth  hath  now  brought  Heaven  under  foot ,  and  in  the  courfe  of  the  World,  hath  of  the  two  the  greater  credit. 
 Priefthood  was  then  a  ftrengthening  to  Kingi ,  which  now  is  forced  to  take  ftrength  and  credit  ftom  farr  meaner  degrees  of 
 Civil  Authority.  Hie  mos  apud  Judzos  fuit,  uteofdem  Reges&  Sacerdoteshabercnt,  quorum  juftiiiareiig^oni  perroixta  in, 
 predibile  quantum  evaluece.    Juft.hift.  1. 39.  Lib,  41.  feci.  22 ,  C.  de  Epifc. 
 
 M  m  m  2  fametiuie 
 
a{6  The  Seventh  'Bookjof 
 
 fometime  there  may  be,   and  hath  been  perhaps  juft  caufe  to  ordain  otherwife. 
 Wherefore  we  are  not  to  urge  thofe  things,  which  heretofore  have  been  either  ordered 
 or  done  as  thereby  to  prejudice  thofe  Orders ,  which,  upon  contrary  occafion ,  and  the 
 exigence  of  the  prefent  time,  by  like  authority  have  beeneftablifhed.     For,  what  is 
 there  which  doth  let ,  but  that  from  contrary  occafions,   contrary  Laws  may  grow,  and 
 each  be  reafoned  and  difputed  for  by  fuch  as  are  fubied  thereunto,  during  the  time  they 
 are  in  force;  and  yet  neither  fo  oppofite  to  other ,  but  that  both  may  laudably  conti- 
 nue ,  as  long  as  the  ages  which  keep  them ,  do  fee  no  necefiary  caufe  which  may  draw 
 them  unto  alteration  if     Wherefore  in  thefe  things,  Canons,  Conftitutions,  and  Laws 
 which  have  been  at  one  time  meet ,  do  not  prove  that  the  Church  mould  alwayes 
 be  bound  to  follow  them.     Ecclefiaftical  Perfons  were  by  antient  Order  forbidden  to 
 be  Executors  of  any  man's  Teftament,  or  to  undertake  the  Wardfhip  of  Children. 
 Biiliops,  by  the  Imperial  Law,  are  forbidden  to  bequeath  by  Teftament,  or  otherwife 
 to  alienate,  any  thing  grown  unto  them  after  they  were  made  Bifhops.     Is  there  no  re- 
 medy but  that  thefe ,  or  the  like  Orders,  muft  therefore  every  where  ftill  be  obferved  i 
 The  reafon  is  not  always  evident ,  why  former  Orders  have  been  repealed,  and  other 
 eftabliihed  in  their  room  .•  Herein  therefore  we  muft  remember  the  axiom  ufed  in  the  Ci- 
 vil Laws  ,  That  the  Prince  is  alwayes  pre  fumed  to  do  that  with  reafon ,  which  is  notagainfl 
 r&afon  being  done ,  although  no  reafon  of  his  deed  be  expreft.     Which  being  in  every  refpeel: 
 as  true  of  the  Church ,  and  her  Divine  Authority  in  making  Laws,  itftiould  befome 
 bridle  unto  thofe  malepert  and  proud  fpirits ,  whofe  wits  not  conceiving  the  reafon  of 
 Laws  that  are  eftablifhed ,  they  adore  their  own  private  fancy,  as  the  fupreme  Law  of  all, 
 and  accordingly  take  upon  them  to  judge  that  whereby  they  mould  be  judged.     But 
 why  labour  we  thus  in  vain  <  For  even  to  change  that  which  now  is,  and  to  eftablifh  in- 
 ftead  thereof,  that  which  themfelves  would  acknowledge  the  very  felf-fame  which  hath 
 t  cv !.  i  p.   been,  towhatpurpofewereit,  fith  theyproteft.  That  they  utterly  condemn  as  well  that 
 iiV  which  hath  been,  as  that  which  is;  as  well  the  antient ,  as  the  prefent  Superiority ,  Authority ', 
 
 and  Power  of  Ecclefiaftical  Perfons  ? 
 
 The  Argu-         XVI.  Now  where  they  laftly  alledge,  That  the  Law  of  our  Lord^efus  Chrift,  and  the 
 mtnts  an!*'c-  judgement  of  the  befl  in  all  ages  ,  condemn  all  ruling  Superiority  of  Mtnifters  over  Mini- 
 
 they  ™*il\&    fters'->  tney  are  in  this5  as  in  tne  reft5  more  bold  to  affirm,  than  able  to  prove  the 
 prove,  that     things  which  they  bring  for  fupport  of  their  weak  and  feeble  Caufe.     The  bearing  of 
 G^/and'the   dominion ,   or  the  exercifingof  Authority  ( they  fay  )  is  that  whereinthe  Civil Magiftr ate 
 Judgment  of  is  fevered  from  the  Ecclcfiafiical  officer ,  according  to  the  words  of  our  Lord  and  Saviour, 
 the  ben  in  ail  Kings  of  Nations  bear  rule  over  them ,  but  it  fhall  not  be  fo  with  you  :  Therefore 
 rah  the  r™"  hearing  of  Dominion  doth  not  agree  to  one  Minifler  over  another.     This  place  hath  been, 
 ling  Superio-  and  ftill  is ,  although  moftfalfely,  yet  with  farr  greater  fhew  and  likelyhood  of  truth, 
 Minitower  brought  f°rtJl  by  the  Anabaptifts ,  to  prove  that  the  Church  ofChrift  ought  to  have 
 anorheV.  °  "'  no  Civil  Magiftrates ,  but  be  ordered  only  by  Chrift.     Wherefore  they  urge  the  oppo- 
 t.c.i.j.  p.22.  fitjon  between  Heathens,  and  them  unto  whom  our  Saviour  fpeaketh.     For,  fith 
 the  Apoftles  were  oppofite  to  Heathens ,  not  in  that  they  were  Apoftles,  but  in  that 
 they  were  Chriftians*  the   Anabaptifts  inference,  is,  That  Chnfl  doth  here  give  a 
 Law,  to  be  for  ever  obferved  by  all true  Chrifiian  men,  between  whom  and Heathens there 
 mufl  be  alwayes  this  difference,  that  whereas  Heathens  have  their  Kings  and  Princes  to 
 rule,  Cbriflians  ought  not  in  this  thing  to  be  Itke  unto  them.     Wherein  their  conftruction 
 hath  the  more  fhew,  becaufe  that  which  Chrift  doth  fpeak  to  his  Apoftles,  is  not 
 found  alwayes  agreeable  unto  them  as  Apoftles,  or  as  Paftors  of  mens  Souls,  but 
 oftentimes  it  toucheth  them  in  generality,  as  they  are  Chriftians  5  fothatChrifti- 
 anity  being  common  unto  them  with  all  Believers ,  fuch  fpeeches  muft  be  fo  taken, 
 that  they  may  be  applyed  unto  all,  and  not  onely  unto  them,     They  which  confent 
 with  us,  in  rejecting  fuch  Collections  as  the  Anabaptift  maketh  with  more  probabi- 
 lity, muft  give  us  leave  to  reject  fuch  as  themfelves  have  made  with  lefs :  For  a  great 
 deal  lefs  likely  it  is,  that  our  Lord  (hould  here  eftablifh  an  everlafting  difference, 
 not  between  his  Church  and  Pagans,  but  between  the  Paftors  of  his  Church  and 
 Civil  Governours.     For  if  herein  they  muft  always  differ ,  that  the  one  may  not  bear 
 rule,  the  other  may-,  How  did  the  Apoftles  themfelves obferve this  difference,  the 
 exercife  of  whofe  Authority,  both  in  commanding  and  in  controuling others ,  the 
 
 Scripture 
 
Bcclefiajlical  ^Polity .  ij* 
 
 Scripture  hath  made  fo  manifeft ,  that  no  glofs  can  over-fhadow  it  i  Again,  it  being, 
 as  they  would  have  it ,  our  Saviour's  purpofe  to  withhold  his  Apoftles,  and  in  them 
 all  other  Paftors  from  bearing  rule,  why  fhould  Kingly  Dominion  be  mentioned 
 which  occafions  men  to  gather ,  that  net  all  Dominion  and  Rule  ,  but  this  one  only 
 form  was  prohibited  ,  and  that  Authority  was  permitted  them  ,  fo  it  were  not  Regal  i 
 Furthermore ,  in  cafe  it  had  been  his  purpofe  to  withhold  Paftors  altogether  from 
 bearing  Rule,  why  fhould  Kings  of  Nations  be  mentioned,  as  if  they  were  not  for- 
 bidden toexercife,  no  not  Regal  Dominion  it  felf ,  but  only  fuch  Regal  Dominion 
 as  Heathen  Kings  do  exercife  i  The  very  truth  is  ,  our  Lord  and  Saviour  did  aim  at 
 a  farr  other  mark  than  thefe  men  feem  to  obferve.  The  end  of  his  fpeech  was  to  re- 
 form their  particular  mif-perfwafion  to  whom  he  fpake  :  And  their  mif-perfwafion 
 was,  that  which  was  alfo  the  common  fancy  of  the  Jews  at  that  time,  that  their 
 Lord  being  the  Meflias  of  the  World,  fhould  reftore  unto  ifrael  that  Kingdom,  where- 
 of the  Romans  had  as  then  bereaved  them-,  they  imagined  that  he  fhould  not  onely 
 deliver  the  State  of  ifrael,  but  himfelf  reign  as  King  in  the  Throne  of  David,  with 
 all  Secular  Pomp  and  Dignity-,  that  he  mould  fubdue  the  reft  of  the  World,  and 
 make  J-erufalem  the  Seat  of  an  Univerfal  Monarchy.  Seeing  therefore  they  had  for- 
 faken  all  to  follow  him.,  being  now  in  fo  mean  condition ,  they  did  not  think,  but 
 that  together  with  him,  they  alfo  fhould  rife  in  ftate;  that  they  fhould  be  the  fiift, 
 and  the  moft  advanced  by  him. 
 
 Of  this  conceit  it  came,that  the  Mother  of  the  Sons  ofzebedeefaed  for  her  Childrens 
 preferment  -7  and  of  this  conceit  it  grew,  that  the  Apoftles  began  to  queftion  amongft 
 themfelves  which  of  them  fhould  be  greateft:  And,  in  controulment  of  this  conceit, 
 it  was,  that  our  Lord  fo  plainly  told  them ,  that  the  thoughts  of  their  hearts  were  vain. 
 The  Kings  of  Nations  have  indeed  their  large  and  ample  Dominions,  they  reign  farr  and 
 wide ,  and  their  Servants  they  advance  unto  honour  in  the  World ,  they  beftow  upon 
 them  large  and  ample  Secular  preferments ,  in  which  refpecT:  they  are  alfo  termed 
 many  of  them  Benefactors,  becaufe  of  the  liberal  hand  which  they  ufein  rewarding 
 fuch  as  have  done  them  fervice:  But,  was  it  the  meaning  of  the  antient Prophets 
 of  God ,  that  the  Meffias  the  King  of  ifrael  fhould  be  like  unto  thefe  Kings ,  and 
 his  retinue  grow  in  fuch  fort  as  theirs  C  Wherefore  ye  are  not  to  look  for  at  my  hands 
 fuch  preferment  as  Kings  of  Nations  are  wont  to  beftow  upon  their  Attendants,  With 
 you  not  fo.  Your  Reward  in  Heaven  fhall  be  moft  ample,  on  Earth  your  Chief- 
 eft  Honour  muft  be  to  fuffer  Perfecution  for  Righteoufnefs  fake-,  Submiffion,  Hu- 
 mility and  Meeknefs  are  things  fitter  for  you  to  inure  your  Mindes  withall,  than  thefe 
 afpiring  Cogitations •,  if  any  amongft  you  be  greater  than  other,  let  him  fhew him- 
 felf greateft  in  being  lowlyeft5  let  him  be  above  them  in  being  under  them,  even  as  a 
 Servant  for  their  good.  Thefe  are  Affections  which  you  muft  put  on  -7  as  for  degrees 
 of  Preferment  and  Honour  in  this  World ,  if  ye  expect,  any  fuch  thing  at  my  hands ,  ye 
 deceive  your  felves,  for  in  the  World  your  Portion  is  rather  the  clear  contrary.  Where- 
 fore they  who  alledge  this  Place  againft  Epifcopal  Authority  abufe  it,  they  many 
 wayes  deprave  and  wreft  it ,  clear  from  the  true  underftandmg  wherein  our  Saviour  him- 
 felf did  utter  it. 
 
 For  Firft ,  whereas  he  by  way  of  meer  Negation  had  faid ,  With  you  it  full  not  be 
 fo,  fore-telling  them  onely  that  it  fhould  not  fo  come  to  pafs,  as  they  vainly  fur- 
 mifedj  thefe  men  take  his  words  in  a  plain  nature  of  a  Prohibition ,  asifChiifthad 
 thereby  forbidden  all  inequality  of  Ecclefiaftical  Power.  Secondly,  Whereas  he 
 did  "but  cut  off  their  idle  hope  or  Secular  Advancements,  all  Standing- Superiority 
 amongft  Perfons  Ecclefiaftical  thefe  men  would  rafe  off  with  the  edge  of  his 
 fpeech.  Thirdly,  whereas  he  in  abating  their  hope  even  of  Secular  Advancements 
 fpake  but  onely  with  relation  unto  himfelf,  informing  them  that  he  would  be  no 
 fuch  munificent  Lord  unto  them  in  their  Temporal  Dignity  and  Honour,  as  they  did 
 erroneoufly  fuppofe  -,  fo  that  any  Apoftle  might  afterwards  have  grown  by  means  of 
 others  to  be  even  Emperours  of  Rome ,  for  any  thing  in  thofe  words  to  the  contrary  $ 
 thefe  men  removing  quite  and  clean  the  hedge  of  all  fuch  reftraints ,  enlarge  fofarr 
 the  bounds  of  his  meaning ,  as  if  his  very  precife  intent  and  purpofe  had  been  not  to 
 reform  the  error  of  his  Apoftles,  conceived  as  touching  him,  and  to  teach  what 
 himfelf  would  not  be  towards  them ;  but  to  prefcribe  a  fpecial  Law  both  to  them  and 
 
 their 
 
a\%  The  Seventh  'Boofof 
 
 their  SuccefTor  for  ever-,  a  Law  determining  what  they  fhould  not  be  in  relation  of 
 one  to  another^  a  Law  forbidding  that  any  fuch  Title  fhould  be  given  to  any  Mini- 
 fter  as  might  import  or  argue  in  him  a  Superiority  over  other  Minifters.     Being  thus 
 defeated  of  that  fuccour  which  they  thought  their  caufe  might  have  had  out  of  the 
 T.c.M.pio.  words  of  our  Saviour  Chrift,  they  try  their  adventure  in  feeking ,  what  aid  man's  te- 
 Vig.9i.      ftimony  will  yield  them  .•  Cyprian  objecleth  it  to  Florentinus  as  aproudthing,  that 
 fa  believing  evil  reports,  and  mif- judging  of  Cyprian,  he  made  himfelf  Bifhop  of  a 
 Bifhop    and  ^udge  over  him,  whcmGodhad for  the  time  appointed  to  be  ^udge,\\b./\.Ep.9, 
 »0    «j     -    The  endeavour  of godly  men  to  fir  ike  at thefe  infolent  names  ,  may  appear  in  the  Council  of 
 'uTm^J^    Carthage  .•  where  it  was  decreed,  That  the  Bifhop  of  the  Chief  See  fhould  not  be  entituled 
 Sfa'tnunrw  (u>  tjjC  j:xarch  of  Priefls  ,  or  the  highefl  Priefl,  or  any  other  thingof  like  fenfes  but  onely  the 
 ^TllHffl'W     Bifhop  of  the  chief efl  See  ;  whereby  are  fhut  out  the  name  of  Archbifhop ,  and  all  other  fuch 
 if  Jk&v  U°U  haughty  titles.     In  thefe  Allegations  it  fareth ,  as  in  broken  reports  fnatched  out  of 
 S  7whtotj!hh«    tjie  Auti-,or's  mouth ,  and  broached  before  they  be  half  either  told  on  the  one  part,  or 
 pwLjsw™  on  the  other  underftood.   The  matter  which  Cyprian  complaineth  of  in  Florentines  was 
 V«rPfJ7i:«  ?J-    irius .  j^ovatus  miiliking  theeafinefs  of  Cyprian  to  admit  meninto  the  fellowfhip  of  Be- 
 X?***'  Cin'  lievers,  aftei   they  had  fallen  away  from  the  bold  and  conftantConfeflionofChri- 
 ftian  Faith,  took  thereby  occafion  to  feparate  himfelf  from  the  Church;  and  being 
 united  with  certain  excommunicate  Perfons ,  they  joyned  their  wits  together,  and 
 drew  out  againft  Cyprian  their  lawful  Biihop  fundry  grievous  accufations  •,  the  crimes 
 fuch,  as  being  true,  had  made  him  uncapableofthat  Office  whereof  he  was  fix  years 
 as  then  pofleffed  5  they  went  to  Rome ,  and  to  other  places^  accufing  him  every  where 
 as  guilty  of  thofe  faults ,  of  which  themfelves  had  lewdly  condemned  him ,  pre- 
 tending that  twenty  five  African  Bifhops  (  a  thing  moft  falfe  )  had  heard  and  examined 
 his  Caufe  in  a  Solemn  AfTembly  ,  and  that  they  all  had  given  the;;  Sentence  againft 
 him,  holding  his  Election  by  the  Canons  of  the  Church  void.     The  fame  factious  and 
 feditious  Perfons  coming  alfo  unto  Florentinus ,  who  was  at  that  time  a  man  imprifon- 
 ed  for  the  teftimony  of  Jefus  (  hrift ,  but  yet  a  favourer  of  the  error  oiNovatm ,  their 
 malicious  accufations  he  over-willingly  hearkned  unto ,  gave  them  credit,  concurred 
 with  them,  and  unto  Cyprian  in  fine  wrote  his  Letters  againft  Cyprian  :  Which  Let- 
 ters he  juftly  taketh  in  marvellous  evil  part ,  and  therefore  feverely  controuleth  his 
 fo  great  prefumption,  in  making  himfelf  a  Judge  of  a  Judge,  and,  as  it  were,  aBifhop's 
 Bifhop ,  to  receive  accufations  againft  him ,  as  one  that  had  been  his  Ordinary.     What 
 heigth  of 'pride is this  ,  faith  Cyprian,  whatarrogancyoffpirit,  what  a  puffing  up  of  minde, 
 to  call  Guides  and  Priefls  to  be  examined  and  fifted  before  him?  So  that  unlefs  wefhall be 
 cleared  in  your  Court ,  and  abfol-  ed  by  yourfcntence  ,  behold  for  thefe  fix  years  fpace ,  nei- 
 ther fhall  the  Brotherhood  have  had  a  Bifhop ,  nor  the  People  a  Guide ,   nor  the  Flock  a  She- 
 pherd, nor  the  •  hurch  a  Governor ,  nor  chrifl  a  Prelate,  nor  God  a  Priefl.     This  is  the 
 pride  which  Cyprian  con iemneth  in  Florentinus  ,  and  not  the  title  cr  name  of  Archbi- 
 fhop 5  about  which  matter  there  was  not  at  that  time  fo  much  as  the  dream  of  any  con- 
 troverfie  at  all  between  them.     A  filly  collection  it  is ,  that  becaufe  Cyprian  repi  oveth 
 Florentinus  for  lightnefs  of  belief,  and  prefumptuous  rafhnefs  of  judgement,  therefore 
 he  held  the  title  or  Archbifhop  to  be  a  vain  and  a  proud  name.     Archbifhops  were  chief 
 amongft  Bifhops,  yet  Archbifhops  had  not  over  Bifhops  that  full  Authority  which  e- 
 very  Bifhop  had  over  his  own  particular  Clergy  .•  Bifhops  were  not  fubjeft  unto  their 
 Archbifhop  as  an  Ordinary,  by  whom  at  all  times  they  were  to  be  judged,  according 
 to  the  manner  of  infer iourPaftors,  within  the  compafs  of  each  Diocefs.     A  Bifhop 
 might  fufpend ,  excommunicate,  depofe  fuch  as  were  of  his  own  Clergy,  without- any 
 other  Bifhops  AlTiftants-,not  fo  an  Archbifhop  the  Bifhops  that  were  in  his  own  Province, 
 above  whom  divers  Prerogatives  were  given  him,  howbeit  no  fuch  Authority  and  Pow- 
 er ,  as  alone  to  be  Judge  over  them  :  For  as  a  Bifhop  could  not  be  ordained,  fo  neither 
 might  he  be  judged  by  any  one  only  Bifhop ,  albeit  that  Bifhop  were  his  Metropolitan  .- 
 Wherefore  Cyprian,  concerning  the  liberty  and  freedom  which  every  Bifhop  had,  f  pake 
 in  the  Council  of  Carthage ,  whereat  fourfcore  and  feven  Bifhops  were  prefent ,  faying, 
 concil.  Car-    It  reflet h  that  every  of  us  declare,  what  we  think  of  this  matter,  neither  judging  nor  fevering 
 ring,  dc  haer.  from  the  right  of  Communion,  any  that  fJ>all  think  otherwife  :  For  of  us  there  is  not  any  which 
 apuzan  is.     mAketh  himfelf  a  Biflwp  afBifiops ,  or  with  Tyrannical  fear  conjlraineth  his  Collegues  unto 
 the  necefity  of  obedience ,  inafmuch  as  every  Bifhop ,  according  to  the  reach  of  his  liberty  and 
 
 power^ 
 
Ecclejiaflical  Tolity .  *  A  n 
 
 power-,  hath  his  own  free  judgement ,  andean  have  no  more  another  his  tfudge,  than  himfdf 
 be $udge  to  another.     Whereby  it  appearei  h,   that,  amongft  the  African  Bifhops,  none 
 did  ufe  fuch  Authority  over  any,  as  the  Bilhop  oiRome  did  afterwards  claim  over  all-for- 
 cing upon  them  opinions  by  main  and  abfolute  power.     Wherefore  unto  the  Bifhop  of  Lib.  2.  Ep.  1. 
 Rome ,  the  lame  Cyprian  alfo  writeth  concerning  his  Opinion  about Baptifm ,     Thefe 
 things  weprefent  unto  your  Confcience ,  mo  ft  dear  Brother,  as  well  for  common  honours  fake 
 as  offtngle  andftneere  love ,  trufting  that  as  you  are  truly your  felf Religious  and  Faithful ,  fo 
 thofe  things  which  agree  with  Religion  and  Faith ,  will  be  acceptable  unto  you:  Howbeit  we 
 know  ,  that  what  fome  hdv£  over- drunk  in  ,  they  will  not  let  go,  neither  eafily  change  their 
 mindeM*  with  care  of 'preferving  whole  amongft  their  Brethren  the  bond  of peace  and  concord, 
 retaining  ftill  to  themf elves  certain  their  own  Opinions  wherewith  they  have  been 'inured : 
 Wherein  we  neither  ufe  force  jtor  prefer  ibe  a  Law  unto  any, knowing  jh  at  in  the  Government  of 
 the  Church,  every  Ruler  hath  his  own  voluntary  free  judgment, and oft  hat  which  he  doth  full 
 render  unto  the  Lordhimfelf  an  account.     As  for  the  Council  of  Carthage-,  Doth  not  the 
 very  firfl  Canon  thereof  eftablifh  with  ffloft  effectual  terms,  all  things  which  were  before 
 agreed  on  in  the  Council  of Nice:  And,  that  the  Council  of  Nice  did  ratifie  the  pre-  ''^to'mvL 
 heminenee  of  Metropolitan  Bifhops,  who  is  ignorant?  The  name  of  an  Archbifhopim-  jv"te*<3ww, 
 porteth  only,  a  Bifhop  having  chiefty  of  certain  Prerogatives  above  his  Brethren  of  the  ^7}  7fW" 
 fame  Order.     Which  thing,  fince  the  Council  of  Nice  doth  allow,  it  cannot  be  that  the  t^ZT7"' 
 other  of  Carthage  mould  condemn  it ,  inafmuch  as  this  doth  yield  unto  that  a  Chriftian 
 unreftrained  approbation. 
 
 The  thing  provided  for  by  the  Synod  of  Carthage,  can  be  no  other  therefore,  than  on- 
 ly  that  the  chiefeft  Metropolitan  ,  where  many  Archbifhops  were  within  any  greater 
 Province,  fhould  not  be  termed  by  thofe  names,  as  to  import  the  power  of  an  ordina- 
 ry Jurildi&ion ,  belonging  in  fuch  degree  and  manner  unto  him ,  over  the  reft  or'  the  Bi- 
 fhops and  Archbifhops,  as  did  belong  unto  every  Bilhop  over  other  Pallors  under  him. 
 But  much  more  abfurd  it  is  to  affirm,that  both  Cyprian  and  the  Council  of  Carthage  con-  T  c.  L  1.  p. 
 demn  even  fuch  Superiority  alfo  of  Bifhops  themfelves,  over  Paftors  their  Inferiours,  as  1  >  3. ' 
 the  words  of  Ignatius  imply ,  in  terming  the  Bifhop ,  A  Prince  of  Priefis .    Bifhops  to 
 be  termed  Arch-Priefts ,  in  regard  of  their  Superiority  oveV  Priefts  ,  is  in  the  Writings 
 oftheAntient  Fathers  a  thing  foufual  and  familiar,  as  almoft  no  one  thing  more.    At  TheoJ  Hift> 
 the  Council  of  Nice,  faith  Theodoret,  three  hundred  and  eighteen  Arch-  Priefts  were  Eccieti.i.c.7. 
 prefent.     Were  it  the  meaning  of  the  Council  of  Carthage ,  that  the  Title  of  Chief-  *?x<«s*h» 
 Prieft,  and  fuch  like,  ought  not  in  any  fort  at  all  to  be  given  unto  any  Chriftian  Bifhop, 
 what  excufe  fhould  we  make  for  fo  many  Antient,  both  Fathers,  and  Synods  of  Fathers,  S°yS 
 as  have  generally  applyedthe  Title  of  Arch-Prieft  unto  every  Bifhop's  Office  ?  High  fcr.   Saiutem 
 time  I  think  it  is,  to  give  over  the  obftinate  defence  of  this  moftmiierable,  forfaken  j^dfeia" 
 Caufe-,  in  the  favour  whereof,  neitherGod,  nor,  amongft  Jp  many  wife  and  vertuous  fummi  S4«r- 
 men  as  Antiquity  hath  brought  forth ,  any  one  can  be  found  to  have  hitherto  diredly  dtoMHjA* 
 fpoken.  Irkfome  confufion  muft  of  neceflity  be  the  end  whereunto  all  fuch  vain  and  un-  fcopl.  "idem" 
 grounded  confidence  doth  bring,  as  hath  nothing  to  bear  it  out,  but  only  an  ex-  eft  inHiero- 
 ceffive  meafure  of  bold  and  peremptory  words,  holpen  bytheftartof  a  little  time,  be-  nym°  fum; 
 fore  they  came  to  be  examined.    In  the  Writings  ol  the  ancient  Fathers,  there  is  not  a-  quod  S.A&( 
 ny  thing  with  more  ferious  affeveration  inculcated,  than  that  it  is  God  which  maketh  Bi-  j*?w>  inr°r" 
 fhops,  that  their  Authority  hath  Divine  allowance,  that  the  Bifhop  is  the  Prieft  of  cSo.vMc 
 God,  that  heis  judge  in  Chrift'sftead,  that,  according  to  God's  own  Law,  the  whole  c.omnes?8. 
 Chriftian  Fraternity  ftandeth  bound  to  obey  him.     Of  this  there  was  not  in  the  Chri-  ponJfice's?^ 
 ftian  World  of  old  any  doubt  or  controverfie  made  ^  it  was  a  thing  univerfally  every  q.3.  item  c. 
 where  agreed  upon.    What  fhould  move  men  to  judge  that  now  fo  unlawful  and  naught,  Dc  j?'5 '  ^5 
 which  then  was  fo  reverently  efteemed?  Surely  no  other  caufe  but  this,  men  were  in  c    e<i 
 thofe  times  times  meek,  lowly, tra&able,willing  to  live  in  dutiful  aw  and  fubje&Ion  unto 
 the  Paftors  of  their  Souls  :  Now,  we  imagin  our  felves  fo  able  every  man  to  teach  and 
 direct  all  others,  that  none  of  us  can  brook  it  to  have  Superiours-,  and,  for  a  mask  to  hide 
 our  Pride,  we  pretend  falfely  the  Law  of  Chrift,  as  if  we  did  feek  the  execution  of  his  Thefccomi 
 will,  when  in  truth  we  labour  for  the  meer  fatisfa&ion  of  our  own  againft  his.  w  h"  e'nTifc 
 
 ftatc  of  Bi- 
 
 XVII.  The  chiefeft  caufe  of  difdain  and  murmure  againft  Bifhops  in  the  Church  of  ft'Jff"h 
 England,  is ,  that  evil- affected  eye  wherewith  the  World  looked  upon  them,  fince  the  tha.  Honor. 
 
 time 
 
42< 
 
 The  Seventh  'Bool^of 
 
 time  that  irreligious  Prophanenefs ,  beholding  the  due  and  juft  advancements  of  Goes 
 Clergy  hath  under  pretence  of  enmity  unto  Ambition  and  Pride,  proceeded  fo  fair,  that 
 the  contumely  of  old  offered  unto  Aaron  in  the  like  quarrel ,  may  feem  very  moderate 
 and  quiet  dealing,  if  we  compare  it  with  the  fury  of  our  own  times.  The  ground  andori- 
 ginal  of  both  their  proceedings ,  one  and  the  fame-,  in  Declaration  of  their  Grievances 
 
 Kumb.  i*.  3.  they  differ  not  •,  the  Complaints  as  well  of  the  one  as  the  other  are  ,  Wherefore  lift  ye  up 
 your  {elves  t  has  fan  above  the  Congregation  of  the  Lord  I  It  is  too  much  which  you  take  up- 
 on you ,  too  much  Power ,  and  too  much  Honour.  Wherefore ,  as  we  have  fliewed ,  that 
 there  is  not  in  their  Power  any  thing  unjuft  or  unlawful,  fo  it  refteth  that  in  their 
 Honour  alio  the  like  be  done.  The  labour  we  take  unto  thispurpofeisby  fo  much  the 
 harder ,  in  that  we  are  forced  to  wraftle  with  theftream  of  obftinate  Affection,  mightily 
 carried  by  a  wilful  prejudice ,  the  Dominion  whereof  is  fo  powerful  over  them  in  whom  it 
 reigneth ,  that  it  giveth  them  no  leave ,  no  not  fo  much  as  patiently  to  hearken  unto 
 any  fpeech  which  doth  not  profefs  to  feed  them  in  this  their  bitter  humour.  Notwith- 
 ftanding,  for  as  much  as  I  am  perfwaded,  that  againft  God  they  will  not  ftrive,  if  they 
 perceive  once  that  in  truth  it  is  he  againft  whom  they  open  their  mouths,  myhopeis 
 their  own  Confeflion  will  beat  the  length,  Behold  we  have  done  exceeding  fooltfhly ,  // 
 was  the  Lord,  and  we  knew  it  not ,  Him  in  his  Miniflers  we  have  defpijed ,.we  have  in 
 their  honour  impugned  his.  But  the  alteration  of  men's  hearts  muftbeHis.goodand 
 gracious  work ,  whofe  moft  omnipotent  power  framed  them.  Wherefore  to  come  to 
 our  prefent  purpofe,  Honour  is  no  where  due,  faving  only  unto  fuch  as  have  in  them  t  hat 
 whereby  they  are  found,  or  at  the  leaft  prefumed^voluntarily  beneficial  unto  them  of 
 whom  they  are  honoured.  Wherefoever  nature  feeth  the  countenance  of  a  Man,  it 
 ftill  prefumeth,  that  there  is  in  him  a  minde  willing  to  do  good,  if  need  require>inafmuch 
 as  by  nature  fo  it  fliould  be-,  for  which  caufe  Men  unto  Men  do  honor,  even  for  very  Hu- 
 manity fake.  And  unto  whom  we  deny  all  honor,  we  feem  plainly  to  take  from  them 
 all  opinion  of  Human  Dignity,  to  make  no  account  or  reckoning  of  them,  to  think  them 
 fo  utterly  without  vertue,  as  if  no  good  thing  in  the  World  could  be  looked  for  at  their 
 bands.  Seeing  therefore  it  feemeth  hard ,  that  we  fhould  fo  hardly  think  of  any  man, 
 the  Precept  of  St.  Peter  is,  Honor  all  men.  Which  duty  of  every  man  towards  all,  doth 
 vary  according  to  the  feveral  degrees  whereby  they  are  more  and  lefs  beneficial ,  whom 
 we  do  honor.  Honor  the  Phyfician ,  faith  the  Wifeman.  The  reafon  why  s  becaufe 
 for  neceflities  fake ,  God  created  him.  Again ,  Thou  /halt  rife  up  before  the  hoary  head, 
 and  honor  theperfon  of  the  Aged.  The  reafon  why,  becaufe  the  younger  fort  have  great 
 benefit  by  their  gravity,  experience  and  wifdom,  for  which  caufe,  thefe  things  the  Wife- 
 man  termeth  the  Crown  or  Diadem  of  the  Aged.     Honor  is  due  to  Parents :  The  rea- 
 
 Prov.  :3.  22.  fon  why,  becaufe  we  have  our  beginning  from  them-,  obey  the  Father  that  hath  begotten 
 thee ,  the  Mother  that  bare  thee  defpife  thou  not.     Honor -due  unto  Kings  and  Governors  : 
 
 i  Pet.  2.14.  fne  reafon  wny  ^  becaule  God  hath  fet  them  for  thepunifhment  of  evil  doers,  and  for  the 
 praife  of  them  that  do  well-,  Thus  we  fee  by  every  of  thefe  particulars ,  that  there  is  al- 
 ways fomekinde  of  vertue  beneficial,  wherein  they  excel,  who  receive  honor;  and  that 
 degrees  of  Honor  are  diftinguifhed ,  according  to  the  value  of  thofe  effects  which  the 
 fame  beneficial  Vertue  doth  produce. 
 Nor  is  Honor  only  an  inward  eftimation,  whereby  they  are  reverenced,  and  well 
 
 P.fal.  7».  is-  thought  of  in  the  mindes  of  men;  butHonor,  whereof  we  now  fpeak,  is  defined  tobean 
 External  fign ,  by  which  we  give  a  fenfible  teftification ,  that  we  acknowledge  the  be- 
 neficial Vertue  of  others.  Sarah  honored  her  Husband  Abraham-,  this  appeareth  by  the 
 Title  fhe  gave  him.  The  Brethren  of  $ofeph  did  him  honor  in  the  Land  of  Egypt-,  their 
 lowly  and -humble  gefture  fheweth  it.  Parents  will  hardly  perfwadethemfelves  that 
 this  intentional  Honor,  which  reacheth  no  farther  than  to  the  Inward  conception  only, 
 is  the  Honor  which  their  Children  owe  them. 
 
 Touching  that  Honor  which,  myftically  agreeing  unto  Chrift,  was  yielded  literally 
 and  really  unto  Solomon ;  the  words  of  the  Pfalmift  concerning  it  are,  Unto  him  they 
 fhall  give  of  the  Gold  of  Sheba ,  they  fhall  pray  for  him  continually ,  and  daily  biefs  him. 
 Weigh  thefe  things  in  themfelves  ,  Titles ,  Geftures ,  Prefents ,  other  the  like 
 external  figns  wherein  Honor  doth  confift ,  and  they  are  matters  of  no  great  moment. 
 Howbeit ,  take  them  away ,.  let  them  ceafe  to  be  required ,  and  they  are  not  things  of 
 fmall  importance  \  which  that  furceafe  were  likely  to  draw  after  it.    Let  the  Lord 
 
 Maior 
 
 1  Pet.  1.  17. 
 
 Ecclus.  58.  i- 
 Levit.  15-  32 
 
 Ecclus.  25.  6. 
 
Ecclefaftical  Tolity.  && 
 
 Maior  of  London  ,  or  any  other  unto  whofe  Office  Honor  belongeth ,  be  deprived  but 
 of  that  Title  which  in  itfelf  is  a  matter  of  nothing  -,  and  fuppofe  we  that  it  would  be 
 a  fmall  maim  unto  the  credit,  force,  and  countenance  of  his  Office  >  It  hath  not 
 without  the  lingular  wifdom  of  God  been  provided  ,  that  the  ordinary  outward  token's 
 of  Honor  mould  for  ;the  moll  part  be  in  themfelves  things  of  mean  account-,  for  to 
 the  end  they  might  eafily  follow  as  faithful  teftimonies  of  that  beneficial  vertu'c 
 whereunto,  they  are  due,  it  behoved  them  to  be  of  fuch  nature,  that  tohimfelf 
 no  man  might  over-eagerly  challenge  therti,  without  blufhing;  nor  any  man  where 
 they  are  due  withhold  them,  but  with  manifeft  appearance  of  too  great  malice  or 
 pride.  Now ,  forafmuch  as ,  according  to  the  Ancient  Orders  and  Cufloms  of 
 this  Land,  as  of  the  Kingdom  of  ifrael,  and  of  all  Chriftian  Kingdoms  through 
 the  World  ,  the  next  in  degree  of  Honor  unto  the  Chief  So veraign ,  are,  the 
 Chief  Prelates  of  God's  Church  5  what  the  reafon  hereof  may  be,  it  refleth  next  to 
 be  enquired. 
 
 XVIII.    Other  reafon  there  is  not  any ,  wherefore  fuch  Honor  hath  been  judged  whit  good  • 
 due,  faving  only  that  publick  good  which  the  Prelates  of  God's  Clergy  are  Au-  dochpub!iek- 
 thors  of:  For  I  would  know  ,  which  of  thefe  things  it  is  whereof  we  make  any  lltl^cy™ 
 quellion ,    either  that  the  favour  of  God  is  the  chiefeft  Pillar  to  bear  up  Kingdoms 
 and  States;  or,  that  true  Religion  publickly  exercifed,  is  the  principal  mean  to  acmiscft  tim 
 retain  the  favour  of  God-,  or,  that  the  Prelates  of  the  Church  are  they,  without  vceors'1a» 
 whom   the  exercife  of  true  Religion  cannot  well  and  long  continued     If  thefe  r"exerk  in 
 three  be  granted,  then  cannot  the  publick  benefit  of  Prelacy  be  diffembled.    And  caelum  Dc°s 
 of  the  firilorfecondofthefe,  I  look  not  for  any  profeftdenyal  :  The  World  at  this  riir,&",fen" 
 will   blufh,   not  to  grant  at  the  lealtwife  in  word  as  much  as 'Heathens  them-  "ncamcn?"* 
 felves  have  of  old  with  mod ' earned  afleveration  acknowledged,  concerning  the  fiu."tutv« 
 force  of  Divine  Grace  in  upholding  Kingdoms.     Again ,  though  his  mercy  doth  ?"  uHa™^" 
 fo  fair  flrive  with  mens  ingratitude,  that  all  kinde  of  Publick  iniquities  defervin?  ncra Ienim ac 
 his  in'dignatidh  ,   their  fafety   is',  through  his  gracious  Providence,  many  times  p;rl!5u?JS-™ 
 neverthelelfe  continued,  to  the  end  that  amendment  might,  if  it  were  poffible,  ^r, cafufieri 
 avert  their  Envy:  fo  that  as  well  Common- weals,  as  particular  Perfons ,  both  may  J^mD*™1' 
 and  do  endure  much  longer,  when  they  are  careful,  as  they  mould  be,  to  ufe  inrciiexerirf2 
 the  moll  %ffe<5tual  means  of  procuring  His  favour ,  on  whom  their  continuance  non  'n^nign 
 principally  dependeth  :  Yet  this  point  no  man  will  Hand  to  argue,  no  man  will  nSSeJ?1, 
 openly  arm  himfelf  to  enter  into  fet  Difputation  againfl  the  Emperors  ibeodofius  rum  impcri- 
 and  Falentinian,  for  making  unto  their  Laws  concerning  Religion,  this  Preface,  bDe-  ""Li^"!' 
 cere  arbitramur  nojlrum  Imperium^  jubditos  noflros  de  Reltgione  commons fac  ere.     It  a  &  men  mm.' 
 enim  ejr  pleniorem  adquiri  Dei  ac  Salvatoris  noflri^fefu  Chrifli  benignitatempoftbilt  p'c-  °rar-«ic 
 tjfe  exiflwamus ,  fiquando&nos  proviribus  ipfiplacere  ftuduerimus ,  &  noftrosfubdttoi  rponH'™" 
 adeamreminfiititerimus  i  Or  againll  the  Emperor  tfuftinian^  for  that  healfomaketh'  b  Tir.i.  1.3.C 
 the  like  Profelfion ,  c  Per  Sanclifim.tsEcclefiastjr  nollrumlmperiumfuftineri,  ejr  com-  ^tfumm» tri" 
 munes  res  clementifimi  Dei  gratia  muniri^  credimu-s.  And  in  another  place,  d  Certiftiml  c  l.  3.  c.  dc 
 credimm  ,  quia  Sacerdotum  puritas  &  deem ,  ejr  ad  DominumDeiimac  Sahatoremno-  ^pifc-&cier. 
 (trum  zpefttm  Chnflum  fervor  ,  ejr  ab  ipfis miffxperpetuxpreces, multumfavorcmnoftne  Epifcaudi-  S 
 Reipublic&  ejr  increnientum  pr&bent.  end. 
 
 Wherefore  onely  the  lall  point  is  that  which  men  will  boldly  require  us  to 
 prove  -,  for  no  man  feareth  now  to  make  it  a  quellion ,  Whether  the  Prelacy  of 
 the  Church  be  any  thing  available  or  no ,  to  effect  the  good  and  long  continuance  of 
 true  Religion1:  Amongft.  the  principal  Blelfings  wherewith  God  enriched  ifrael^  the 
 Prophet  in  the  Pj 'dm  acknowledge  th  efpecially  this  for  one,  Thou  didjl  lead  thy  Peo- 
 ple like  Sheep  by  the  hands  of  Mojes  and  Aaron.  That  which  Sheep  are,  if  Pallors  pfal-  it.^\ 
 be  wanting  •,  the  fame  are  the  people  of  God ,  if  fo  be  they  want  Governors : 
 And  that  which  the  principal  Civil  Governors  are,  in  cbmparifon  of  Regents  un- 
 der them;  the  fame  are  the  Prelates  of  the  Church,  being  compared  with  the  reft  of 
 God's  Clergy. 
 
 Wherefore  inafmuch  as  amongfl  the  Jews,  the  benefit  of  Civil  Government 
 grew  principally  from  Mofes ,  he  being  {heir  Principal  Civil  Governor-,  even  fo 
 the  benefit  of  Spiritual  Regiment  grew  from  Aaron  principally ,  he  being  in  the 
 
 N  n  n  other 
 
±1Z  The  Seventh  <Bookj)f 
 
 other  kinde  of  their  principal  Re&or,  although  even  herein  fubject  to  the  Soveraign 
 Dominion  of  Mofes.     For  which  caufe,  thefe  two  alone  are  named  as  the  Heads  and 
 Well-fprings  of  all.     As  for  the  good  which  others  did  in fervice  either  of  the  Com- 
 mon- wealth ,  or  of  the  San&uary ,  the  chiefeft  glory  thereof  did  belong  to  the  chiefeft 
 Governors  of  the  one  fort,  and  of  the  other,  whole  vigilant  care  and  oversight  kept 
 QuiSacerdo-  them  in  their  due  Order.    Bifhops  are  now ,  as  High- Priefts  were  then  ,  inregardof 
 tci  in  vcteri    p0Vver  over  other  Priefts,  and  in  refpect  of  fubje&ion  unto  High-F'riefts :  What  Priefts 
 vocaba"ur,hi  were  then ,  the  fame  now  Presbyters  are,  by  way  of  their  place  under  Bifhops  :  The 
 aim  qui  nunc  ones  Authority  therefore  being  fo  profitable ,  how  mould  the  others  be  thought  unne- 
 a  'pdhnmr :  ceffary.  Is  there  any  man  profefling  C hriftian  Religion,which  holdeth  it  not  as  a  Maxim,, 
 &  qui  tunc'  That  the  Church  of  Jei'us  Chnft  did  reap  a  lingular  benefit  by  Apoftolical  Regiment, 
 Princep^i-   not  only  for  other  refpeds,  but  even  in  regard  of  that  Prelacy,  whereby  they  .had  and 
 •i'unc^pifco-  exercifed  Power  of  Junfdi&ion  over  lower  Guides  of  the  Churchy  Prelates  are  herein 
 pnsvocamr.   the  Apoftles  Succeflbrs ,  as  hath  been  proved. 
 
 d*in%^ier.  Thus  we  fee ,  that  Prelacy  mull:  needs  be  acknowledged  exceedingly  beneficial  in 
 1.3.  c  5.  the  Church :  and  yet  for  more  perfpicuities  fake ,  it  mall  not  be  pains  fuperfluoufly  ta- 
 ken ,  if  the  manner  how  be  alfo  declared  at  large.  For  this  one  thing,  not  understood, 
 by  the  vulgar  fort ,  caufeth  all  contempt  to  be  offered  unto  higher  Powers ,  not  only 
 Ecclefiaftical ,  but  Civil :  whom  when  proud  men  have  difgraced  ,  and  are  therefore 
 reproved  by  fuch  as  carry  fome  dutiful  afte&ion  of  minde ,  the  ufual  Apologies  which 
 they  make  for  themfelves  ,  are  thefe:  What  more  vertue  in  thefe  Great  ones ,  than  in 
 others  ?  we  fee  no  fuch  eminent  good  which  they  do  above  other  men.  We  grant  indeed,  that 
 the  good  which  Higher  Governors  do ,  is  not  fo  immediate  and  near  unto  every  of  us,  as 
 many  times  the  meaner  labours  of  others  under  them ,  and  this  doth  make  it  to  be  lefs 
 efteemed. 
 
 But  we  muft  note ,  that  it  is  in  this  Cafe ,  as  in  a  Ship  h  he  that  fitteth  at  the  Stern 
 is  quiet,  he  movethnot,  he  feemeth  in  a  manner  to  do  little  or  Nothing,  incom- 
 parifon  of  them  that  fvveat  about  other  toil,  yet  that  which  he  doth  is  in  value  and 
 force  more  than  all  the  labours  of  the  refiduelaid  together.  The  influence  of  the 
 Heavens  above,  worketh  infinitely  more  to  our  good,  and  yet  appeareth  not  half  fo 
 fenfible  as  the  force  doth  of  things  below.  We  confider  not  what  it  is  which  we 
 reap  by  the  Authority  of  our  Chiefeft  Spiritual  Governors,  nor  are  likely  to  enter 
 into  any  confideration  thereof,  till  we  want  them,  and  that  is  the  caufe  why  they 
 are  at  our  hands  fo  unthankfully  rewarded.  Authority  is  a  conftraining  Power; 
 which  Power  were  needlefs,  if  we  were  all  fuch  as  we  mould  be,  willing  to  do  the 
 things  we  ought  to  do  without  conftraint.  But,  becaufe  generally  we  are  other- 
 wife  ,  therefore  we  all  reap  lingular  benefit  by  that  Authority  which  permitteth  no 
 men,  though  they  would ,  to  flack  their  duty.  It  doth  not  fuffice,  that  the  Lord  of 
 an  Houmold  appoint  Labourers  what  they  mould  do,  unlefs  he  fet  over  them  fome 
 chief  Workman  to  fee  they  do  it.  Conftitutions  and  Canons  made  for  the  ordering 
 of  Church-affairs ,  are  dead  Task-mafters.  The  due  execution  of  Laws  Spiritual  de- 
 pendeth  molt  upon  the  vigilant  care  of  the  Chiefeft  Spiritual  Governors,  whofe 
 charge  is  to  fee  that  fuch  Laws  be  kept  by  the  Clergy  and  People  under  them  :  With 
 thofe  Duties  which  the  Law  of  God,  and  the  Ecclefiaftical  Canons  require  in  the 
 Clergy ,  Lay-Governors,  are  neither  for  the  moll  part  fo  well  acquainted,  nor  fo  deep- 
 ly and  nearly  touched,.  Requifite  therefore  it  is ,  that  Ecclefiaftical  Perfons  have  au- 
 thority in  fuch  things.  Which  kinde  of  Authority ,  maketh  them  that  have  it  Pre- 
 lates. If  then  it  be  a  thing  confeft,  as  by  all  good  men  it  needs  muftbe,  to  have 
 Prayers  read  in  all  Churches,  to  have  the  Sacraments  of  God  adminiftred ,  to  have 
 the  Myfteries  of  Salvation  painfully  taught,  to  have  God  every  where  devoutly  wor- 
 shipped ,  and  all  this  perpetually,  and  with  quietnefs,  bringethunto  the  whole  Church, 
 and  unto  every  Member  thereof ,  ineftimablegood-,  how  can  that  Authority ,  which 
 liath  been  proved  the  Ordinance  of  God  for  prefervation  of  thefe  duties  in  the  Church, 
 how  can  it  choofe  but  defei ve  to  be  held  a  thing  publickly  molt  beneficial  i  It  were 
 to  be  wilhed,  and  is  to  be  laboured  for,  as  much  as  can  be ,  that  they  who  are  fet  in 
 fuch  Rooms,  may  be  furnifhed  with  honourable  Qualities  and  Graces ,  every  way  fit 
 for  their  Calling  :  But,betheyotherwife,  howfoeverfo  long  as  they  are  in  Authority, 
 all  men  reap  fome  good  by  them ,  albeit  not  fo  much  good .  as  if  they  were  abler  men. 
 
 There 
 
Eccleftajlical  Telity.  az: 
 
 There  is  not  any  amongft  us  all,  but  is  a  great  deal  more  apt  to  exact  another  man's  duty, 
 than  the  beft  of  us  is  to  difcharge  exactly  his  own;  and  therefore  Prelates,  although  neg- 
 lecting many  ways  their  duty  unto  God  and  men,  do  notwithftanding  by  their  Authori- 
 ty grea.t  good,  in  that  they  keep  others  at  the  leaftwife  in  fome  awe  under  them. 
 
 It  is  our  duty  therefore  in  this  confederation,  to  honor  them  that  rule  as  Prelates} 
 which  Office  if  they  difcharge  well,  the  Apoftles  own  verdict  is,  that  the  honor  they  i  Tim.  $.  tj. 
 have,  they  be  worthy  of,  yea,  though  it  were  double :  And  if  their  Government  be 
 otherwife,  the  judgement  of  fage  men  hath  ever  been  this ,  that  albeit  the  dealin-s  of 
 Governors  be  culpable ,  yet  honourable  they  muft  be ,  in  refpect  of  that  Authority  by 
 which  they  govern.  Great  caution  muft  be  ufed,  that  we  neither  be  emboldned  to  fol- 
 low them  in  evil,  whom  for  Authorities  fake  we  honor;  nor  induced  in  Authority  to 
 difhonor  them ,  whom  as  examples  we  may  not  follow.  In  a  word ,  not  to  diflike  fin, 
 though  it  fhould  be  in  the  higheft,  were  unrighteous  meeknefs;  and  proud  righteoufnefs 
 it  is  to  contemn  or  difhonor  Highnefs,  though  it  fhould  be  in  the  finfulleft  men  that  live. 
 But  lb  hard  it  is  to  obtain  at  our  hands ,  efpecially  as  now  things  ftand  ,  the  yielding  of 
 Honor  to  whom  Honor  in  this  cafe  belongeth,  that  by  a  brief  Declaration  only ,  what  Rom.  13.7. 
 the  Duties  of  men  are  towards  the  principal  Guides  and  Paftors  of  their  Souls ,  we  can- 
 not greatly  hope  to  prevail ,  partly  for  the  malice  of  their  open  Adverfaries,  and  partly 
 for  the  cunning  of  fuch  as  in  a  facrilegious  intent  work  their  difhonor  under  covert, 
 by  more  myftical  and  fecret  means.  Wherefore  requifite,  and  in  a  manner  neceflary  it 
 is,  that  by  particular  inftances  we  make  it  even  palpably  manifeft,  what  lingular  benefit 
 and  ufe  publick,  the  nature  of  Prelates  is  apt  to  yield. 
 
 Firft,  no  man  doubteth ,  but  that  unto  the  happy  condition  of  Common-weals,  it 
 is  a  principal  help  and  furtherance,  when  in  the  eye  of  Foreign  States,  their  eftima- 
 tion  and  credit  is  great.  In  which  refpect ,  the  Lord  himfelf  commending  his  own 
 Laws  unto  his  people,  mentioneth  this  as  a  thing  not  meanly  to  be  accounted  of, 
 that  their  careful  obedience  yielded  thereunto  ,  fhould  purchafe  them  a  great  good  opi- 
 nion abroad,  and  make  them  every  where  famous  forwifdom.  Fame  and reputa-  Deut.  4*6*.  j 
 tion  groweth  efpecially  by  the  vertue,  not  of  common  ordinary  perfons,  but  of 
 them  which  are  in  each  eftate  moft  eminent ,  by  occafion  of  their  higher  Place  and  Cal- 
 ling. The  mean  man's  actions ,  be  they  good  or  evil ,  they  reach  not  farr,  they  are 
 not  greatly  enquired  into,  except  perhaps  by  fuch  as  dwell  at  the  next  door;  where- 
 as men  of  more  ample  dignity,  are  as  Cities  on  the  tops  of  Hills,  their  lives  are  view-  Mat.  5. 13,' 
 ed  a  farr  off;  fothat  the  more  there  are  which  obferve  aloof  what  they  do,  the  greater 
 glory  by  their  well-doing  they  purchafe,  both  unto  God  whom  theyferve,  and 
 to  the  State  wherein  they  live.  Wherefore  if  the  Clergy  be  a  beautifying  unto  the 
 body  of  this  Common-weal  in  the  eyes  of  Foreign  beholders ;  and  if  in  the  Clergy ,  the 
 Prelacy  be  moft  expofed  unto  the  World's  eye ,  what  publick  benefit  doth  grow 
 from  that  Order ,  in  regard  of  reputation  thereby  gotten  to  the  Land  from  abroad ,  we 
 may  foon  conjecture.  Amongft  the  Jews  ( their  Kings  excepted, )  who  fo  renown- 
 ed throughout  the  World,  as  their  High-Prieftc  who  fo  much,  or  fo  often  fpoken 
 of,  as  their  Prelates  t 
 
 2.  Which  Order  is  not  for  the  prefent  only  the  moft  in  fight,  but  for  that  very  caufe 
 alfo  the  moft  commended  unto  Pofterity  :  For  if  we  fearchthofe  Records  wherein  there 
 hath  defcended  from  age  to  age,  whatfoever  notice  and  intelligence  we  have  of  thofe 
 things  which  were  before  us,  is  there  any  thing  almoft  elfe,  fui  ely  not  any  thing  fo  much 
 kept  in  memory ,  as  the  fucceflions,  doings,  fufferings,  and  affairs  of  Prelates.  So  that 
 either  there  is  not  any  publick  ufe  of  that  light  which  the  Church  doth  receive  from  An- 
 tiquity ;  or  if  this  be  abfurd  to  think ,  then  muft  we  neceffarily  acknowledge  our  felves 
 beholden  more  unto  Prelates ,  than  unto  others  their  Inferiours ,  for  that  good  of  dire- 
 ction which  Ecclefiaftical  actions  recorded  do  always  bring. ' 
 
 3.  But  to  call  home  our  cogitations,  and  more  inwardly  to  weigh  with  our  felves, 
 what  principal  commodity  that  Order  yieldeth ,  or  at  leaftwifeisofitsowndifpofitiont 
 and  nature  apt  to  yield;  Kings  and  Princes ,  partly  for  information  of  their  own  con- 
 fciences,  partly  for  inftruction  what  they  have  to  do  in  a  number  of  moft  weighty 
 affairs,,  intangled  with  the  caufe  of  Religion,  having ,  as  all  men  know ,  foufual  oc- 
 cafion of  often  confultations  and  conferences  with  their  Clergy  -,  fuppofewe,  that  no 
 publick  detriment  would  follow,  upon  the  want  of  honorable  Perfonages  Ecdefiafti- 
 
 N  n  n  2  cat 
 
aia  The  Seventh  rBoo\  of 
 
 cal  to  be  ufed  in  thofe  Cafes  i  It  will  be  haply  faid,  7hat  the  higheft  might  learnt o 
 pop,  and  not  to  difdatn  the  advice  of ' fome  circumfpet? ,  wife,  andvertuous  Minifier  of 
 God  I  albeit  the  Mwiftery  were  not  by  fitch  degrees  diflinguifhed.  What  Princes  in  that 
 cafe  might  or  mould  do ,  it  is  not  material.  Such  difference  being  prefuppofed  there- 
 fore as  we  have  proved  already  to  have  been  the  Ordinance  of  God ,  there  is  no  judi- 
 cious man  will  ever  make  any  queftion  or  doubt ,  but  that  fit  and  diredt  it  is ,  for  the 
 higheft  and  chiefeft  Order  in  God's  Clergy  ,  to  be  imployed  before  others ,  about  fo 
 near  and  necefTary  Offices  as  the  facred  eftate  of  the  greateft  on  earth  doth  require.  For 
 this  caufe  ^ojlma  had  Eliazer  ;  David,  Abiatbar  ;  Conflantine,  Bofiu*  Bifhop  of  Cor- 
 duba ;  other  Emperors  and  Kings  their  Prelates ,  by  whom  in  private  (  for  with  Princes 
 this  is  the  raoft  eflfe&ual  way  of  doing  good  )  -to  be  admonifhed,  counfelled,  comforted, 
 and ,  if  need  were,  reproved. 
 
 Whenfoever  Sovereign  Rulers  are  willing  to  admit  thefe  fo  necefTary  private  confe- 
 rences, for  their  Spiritual  and  ghoftly  good  ,  inafmuch  as  they  do  for  the  time  while 
 they  take  advice,  grant  a  kinde  of  Superiority  unto  them  of  whom  they  receive  it , 
 albeit  haply  they  can  be  contented,even  fo  farr  to  bend  to  the  graveft  and  chiefeft  Perfons 
 in  the  Order  of  God's  Clergy,  yet  this  of  the  very  beft  being  rarely  and  hardly  obtain- 
 ed ,  now  that  there  are  whofe  greater  and  higher  Callings  do  fomewhat  more  proportion 
 them  unto  that  ample  conceit  and  fpirit ,  wherewith  the  minde  of  fo  powerable  Perfons 
 are  pofTefTed;  what  fliould  we  look  for  in  cafe  God  himfelf  not  authorizing  any  by  mi- 
 raculous means,  as  of  old  he  did  his  Prophets ,  the  equal  meanefs  of  all  did  leave,  in 
 refpeft  of  Calling,  no  more  place  of  decency  for  one,  then  for  another  to  be  admit- 
 ted <  Let  unexperienced  wits  imagin  what  pleafeth  them,  in  having  to  deal  with  fo  great 
 Perfonages,  thefe  Perfonal  differences  are  fo  necefTary,  that  there  muft  be  regard  had 
 of  them. 
 
 4.  Kingdoms  being  principally  ( next  unto  God's  Almightinefs,  and  the  Soveraign- 
 ty  of  the  higheft  under  God )  upheld  by  wifdom  ;  and  by  valour ,  as  by  the  chiefeft 
 human  means  to  caufe  continuance  in  fafety  with  honor  (  for  the  labors  of  them  who  at- 
 tend the  ferviceofGod,  we  reckon  as  means  Divine,  to  procure  our  protection  from 
 Heaven-,  J  from  hence  it  rifeth,  that  men  excelling  in  either  of  thefe,  ordefcending 
 from  fuch,  as  for  excellency  either  way  have  been  enobled ,  or  pofTefling  howfoever 
 the  rooms  of  fuch  as  mould  be  in  Politick  wifdom ,  or  in  Martial  prowefs  eminent,  are 
 had  in  Angular  recommendation.  Notwithftanding ,  becaufe  they  are  by  the  ftate  of 
 Nobility  great ,  but  not  thereby  made  inclinable  to  good  things;  fuch  they  oftentimes 
 prove  even  under  the  beft  Princes ,  as  under  David  certain  of  the  Jewifh  Nobility  were. 
 In  Polity  and  Council  the  World  had  not  Achitophels  equal,  nor  Hell  his  equal  in  dead- 
 ly malice.  $oab  the  General  of  the  Hoft  of  ifrael,  valiant,  induftrious,  fortunate  in 
 Warr;  but  withal  head-ftrong,  cruel,  treacherous,  void  of  Piety  towards  God;  in  a 
 word,  fo  conditioned  ,  that  eafie  it  is  not  to  define,  whether  it  were  for  Davidhatdet 
 to  mifs  the  benefit  of  his  War-like  hability  or  to  bear  the  enormity  of  his  other  Crimes. 
 As  well  for  the  cherifhing  of  thofe  vertues  therefore  ,  wherein  if  Nobility  do  chance  to 
 flourifh ,  they  are  both  an  ornament  and  a  ftay  to  the  Common- wealth  wherein  they 
 live  ;  as  alfo  for  the  bridling  of  thofe  diforders,  which  if  they  loofly  run  into,  they  are  by 
 reafon  of  their  greatnefs  dangerous;  what  help  could  there  ever  have  been  invented  more 
 Divine,  than  the  forting  of  the  Clergy  into  fuch  Degrees ,  that  the  chiefeft  of  the  Pre- 
 lacy being  matched  in  a  kinde  of  equal  yoke,  as  it  were,  with  the  higher,  the  next  with 
 the  lower  degree  of  Nobility,  the  reverend  Authority  of  the  one,  might  be  to  the 
 other  as  a  courteous  bridle,  a  mean  to  keep  them  lovingly  in  aw  that  are  exorbitant, 
 and  to  correct  fuch  exceffes  in  them ,  as  whereunto  their  Courage,  State,  and  Dignity 
 maketh  them  over-prone  t  O  that  there  were  for  encouragement  of  Prelates  herein, 
 that  inclination  of  all  Chriftian  Kings  and  Princes  towards  them,  which  fometime  a 
 famous  King  of  this  Land  either  had ,  or  pretended  to  have ,  for  the  countenancing  of 
 a  principal  Prelate  under  him ,  in  the  actions  of  Spiritual  Authority. 
 
 Let  my  Lord  Archbifhop  know,  (  faith  he  )  that  if  a  Bijhop ,  or  Earl,  or  any  other  great 
 Vcir.  E'.cfcnf.  Perfon ,  yea,  if  my  own  chofen  Son,  fhall  prefume  towithfland ,  or  to  hinder  his  will  and 
 difpofition  ,  whereby  he  may  be  witb~beld  from  performing  the  work  of  the  Embafjage  commit- 
 ted unto  him ;  fuch  a  one  [ball  finde ,  that  of  his  contempt  I  will  [hew  my  f elf  no  lefs  a  Perfe- 
 cutor  and  Revenger ,  than  if  Treafon  were  committed  again  (I  mine  own  very  Crown  and 
 
 Dignity, 
 
Eccle/tafiical  'Polity.  4.15 
 
 Dignity.  Sith  therefore  by  the  Fathers  and  firft  Founders  of  this  Common- weal,  it  hath, 
 upon  great  experience  and  fore-caft ,  been  judged  mod  for  the  good  of  all  forts ,  that* 
 as  the  whole  Body  Politick  wherein  we  live  ,  fhouldbefor  strengths  fake  a  three-fold 
 Cable ,  confiding  of  the  King  as  a  Supreme  Head  over  all ,  of  Peers  and  Nobles  under 
 him,  and  of  the  People  under  them  •,  lb  likewife,  that  in  this  conjunction  of  States  the 
 fecond  wreath  of  that  Cable  fhould,  for  important  refpe&s,  confift,  as  well  of  Lords  Spi- 
 ritual as  Temporal :  Nobility  and  Prelacy  being  by  this  mean  twined  together,  how  can 
 it  poffibly  be  avoided ,  but  that  the  tearing  away  of  the  one,  muff,  needs  exceedingly 
 weaken  the  other,    and  by  confequent  impair  greatly  the  good  of  all  1 
 
 5.  The  force  of  which  detriment  there  is  no  doubt,  but  that  the  common  fort  of  men 
 would  feel  to  their  helplefs  wo,  how  goodly  a  thing  foever  they  now  furmife  it  to  be, 
 that  themfelves  and  their  godly  Teachers  did  all  alone,  without  controulment  of  their 
 Prelate :  For  if  the  manifold  jeopardies  ^hereto  a  people  deft  itute  of  Paftors  is  fubjecl:,  be 
 unavoidable  without  Government,  and  if  the  benefit  of  Government,  whether  it  be 
 EccleJiaftical  or  Civil,  do  grow  principally  from  them  who  are  principal  therein,  sa 
 hath  been  proved  out  of  the  Prophet,  who  albeit  the  people  of  ifrael  had  fundry  infe- 
 rior Governors ,  afcribeth  not  unto  them  the  publick  benefit  of  Government,  but  ma- 
 keth  mention  of  Mofcs  and  Aaron  only,  the  Chief  Prince,  and  Chief  Prelate,  becaufe 
 they  were  rthe  well-fpring  of  all  the  good  which  others  under  them  did  5  may  we  not 
 boldly  conclude,  that  to  take  from  the  people  their  Prelate,  is  to  leave  them  in  effed 
 without  Guides ,  at  leaftwife ,  without  thofe  Guides  which  are  the  ftrongeft  hands  that 
 
 God  doth  direct  them  by  <  Thou  didjl  lead  thy  People  like  Sheep,  faith  the  Prophet,  by  the  Fu't7-  20. 
 hands  of  Mofes  and  Aaron. 
 
 If  now  there  arife  any  matter  of  Grievance  between  the  Paftor  and  the  People  that 
 are  under  him,  they  have  their  Ordinary,  a  Judge  indifferent  to  determine  their  Cau- 
 fes,  and  to  end  their  ftrife.  But  in  cafe  there  were  no  fuch  appointed  to  fit ,  and  to  hear 
 both,  what  would  then  be  end  of  their  quarrels  <  They  will  anfwer  perhaps ,  That 
 for  fuch  purpofes ,  their  Synods  fhall  ferve.  Which  is,  as  if  in  the  Common-  wealth,  • 
 the  higher  Magiftrates  being  removed ,  every  Townfhip  fhould  be  a  State ,  altogether 
 free  and  independent  5  and  the  Controversies  which  they  cannot  end  fpeedily  within 
 themfelves ,  to  the  contentment  of  both  parties ,  fhould  be  all  determined  by  Solemn 
 Parliaments.  Merciful  God  1  where  is  the  light  of  Wit  and  Judgement ,  which  this 
 age  doth  fo  much  vaunt  of ,  andgloryin,  when  unto  thefe  fuch  odd  imaginations,  fo 
 great,  not  only  affent,  but  alfo  applaufe,  is  yielded  i, 
 
 6.  As  for  thofe  in  the  Clergy,  whofe  Place  and  Calling  is  lower-,  were  it  not  that 
 their  eyes  are  blinded,  left  they  fhould  fee  the  thing,  that,  of  all  others ,  is  for  their  good 
 moft  effectual ,  fomewhat  they  might  confider  the  benefit  which  they  enjoy  by  having 
 fuch  in  Authority  over  them,  as  are  ofthefelf-falneProfeflion,  Society,  and  Body 
 with  them  •,  fuch  as  have  trodden  the  fame  fteps  before  5  fuch  as  know  by  their  own 
 experience,  the  manifold  intolerable  contempts  and  indignities  which  faithful  Paftors,in- 
 termingled  with  the  multitude,  are  conftrained  every  day  tofufTer  in  the  exercife  of  their 
 Spiritual  Charge  and  Fundion,  unlefs  their  Superiours,  taking  their  Caufes  even  to 
 heart ,  be,  by  a  kindeoffympathy,  drawn  to  relieve  and  aid  them  in  their  vertuous  pro- 
 ceedings, no  lefs  effectually,  than  lovingjParents  their  dear  Children. 
 
 Thus  therefore  Prelacy  being  unto  all  forts  fo  beneficial ,  ought  accordingly  to  re- 
 ceive honor  at  the  hands  of  all :  But  we  have  juft  caufe  exceedingly  to  fear ,  that  thofe 
 miferable  times  of  confufion  are  drawing  on  ,  wherein  the  people  (hall  be  opprejfed  one  of  a-  ifj.  3. 5. 
 »0^r,inafmuch  as  already  that  which  prepareth  the  way  thereunto  is  come  to  pa(s,cbil- 
 drcn  prefume  again  (I  the  Anticnt,  and the  Vile  again  (I the  Honorable :  Prelacy,  the  tem- 
 perature of  exceffes  in  all  Eftates,  the  glewand  foder  of  the  Publick  weal,  the  ligament 
 which  tieth  and  conne&eth  the  limbs  of  this  Bodie  Politick  each  to  other,  hathinftead 
 of  deferved  Honor,  all  extremity  of  Difgrace;  the  Foolifh  every  where  plead,  that  unto 
 the  wife  in  heart  they  owe  neither  fervice ,  fubjedion,  nor  honor. 
 
 XIX.  Now  that  we  have  laid  open  the  caufes  for  which  Honor  is  due  unto  Prela  res,  whac 
 the  next  thing  we  are  to  confider  is  ,  What  kindes  of  Honor  be  due.  The  good  Go-  °lIC  ° 
 vernment  either  of  the  Church  ,  or  the  Common-wealth ,  dependeth  fcarcely  on  any  fhops. 
 one  external  thing,  fo  much  as  on  the  Publick  Marks  and  Tokens,  whereby  the  eftimat- 
 
 on 
 
 kiniffs 
 nor  he 
 tin"  unco  Br- 
 
aZ6  The  Seventh  cBoo\  of 
 
 on  that  Governours  are  in ,   is  made   manifeft   to  the  eyes  of  men.     True  it  is*, 
 'that  Governors  are  to  be  efteemed  according  to  the  excellency  of  their  vermes  5  the 
 more  vertuous  they  are ,  the  more  they  ought  to  be  honored  ,  if  refpedt  be  had 
 unto  that  which  every  man  fhould  voluntarily  perform  unto  his  Superiors.     But 
 thequeftion   is  now,  of  that  Honor  which  Publick   Order  doth  appoint  unto 
 Church-Governors ,  in  that  they  are  Governors  ;  the  end  whereof  is ,  to  give 
 open  fenfible  teftimony  ,  that  the  Place  which  they  hold  is  judged-  publickly 
 in  fuch  degree  beneficial,  as  the  marks  of  their  excellency  ,  the  Honors  appoint- 
 ed to  be  done  unto  them ,  do  import.     Wherefore  this  honor  we  are  to  do  them, 
 without  prefuming  our  felves  to  examine  how  worthy  they  are 5  and  withdrawing  it,  if 
 by  us  they  be  thought  unworthy.     It  is  a  note  of  that  publick  judgement  which  is  given 
 of  them-,  and  therefore  not  tolerable  that  men  in  private,  mould,  by  refufal  to  do  them 
 fuch  honor ,  reverfe  as  much  as  in  them  lyeth  „  the  Publick  judgement.     If  it  deferve 
 fo  grievous  punifhment,  when  any  particular  Perfon  adventureth  to  deface  thofe  marks 
 whereby  is  fignified  what  value  fomefmall  piece  of  Coyn  is  publickly  efteemed  at  -,  is 
 it  fufferable  that  Honors,  the  Character  of  that  eftimation  which  publickly  is  had  of 
 Publick  Eftates  and  Callings  in  the  Church,  or  Common-wealth,  ihould  at  every  man's 
 pleafure  be  cancelled?   Let  us  not  think  that  without  moftnecelTarycaufe,  the  fame 
 have  been  thought  expedient.     The  firft  Authors  thereof  were  wife  and  judicious 
 men-,  they  knew  it  a  thing  altogether  impoflible,  for  each  particular  in  the  multitude 
 to  judge  what  benefit  doth  grow  unto  them  from  their  Prelates ,  and  thereupon  uni- 
 formly to  yield  them  convenient  honor.  Wherefore  that  all  forts  might  be  kept  in  obe- 
 dience and  awe,  doing  that  unto  their  Superiors  of  every  degree,  not  which  every  man  s 
 fpecial  fancy  fhould  think  meet,  but  which  being  before -hand  agreed  upon  as  meet,  by 
 publick  Sentence  and  Decifion,  might  afterwards  ftand  as  a  rule  for  each  in  particular 
 to  follow ;  they  found  that  nothing  was  more  n^effary ,  than  to  allot  unto  all  degrees 
 their  certain  honor ,  as  marks  of  publick  judgement,  concerning  the  dignity  of  their 
 •  Places-,  which  mark,  when  the  multitude  fhould  behold ,  they  might  be  thereby  gi- 
 ven to  know ,  that  or  fuch  or  fuch  eftimation  their  Governors  are,  and  in  token  there- 
 of, do  carry  thofe  notes  of  excellency.     Hence  it  groweth ,  that  the  different  notes 
 and  figns  of  Honor,  do  leave  a  correfpondent  imprellion  in  the  mindes  of  common 
 Beholders.  Let  the  people  be  asked;  Who  are  the  chiefeft  in  any  kinde  of  Calling  <  who 
 moft  to  be  liftned  unto  i  who  of  greateft  account  and  reputation?  and  fee  if  the  very 
 difcourfe  of  their  mindes ,  lead  them  not  unto  thofe  fenfible  marks ,  according  to 
 the  difference  whereof  they  give  their  fuitable  judgement ,    efteeming  them  the 
 worthieft  perfons  who  carry  the  principal  note ,  and  publick  mark  of  Worthinefs.    If 
 therefore  they  fee  in  other  eftates  a  number  of  tokens  fenfib'e,  whereby  teftimony  is 
 given  what  account  there  is  publickly  made  of  them ,  but  no  Mch  thing  in  the  Clergy; 
 what  will  they  hereby ,  or  what  can  they  elfe  conclude,  but  that  where  they  behold 
 this,  furely  in  that  Common- wealth ,  Religion,  and  they  that  are  converfant  about  it, 
 are  not  efteemed  greatly  beneficial  i  Whereupon  in  time,  the  open  contempt  of  God 
 Pnf.l  t.'.  i  va.  an{j  Gocj]jne{-s  muft.  neecjs  enjfue .    c)jii  lom  fifc  j)ees  colit  j  amat  &  Sacerdotes,  faith  Pa- 
 
 pritus.  In  vain  doth  that  Kingdom  or  Common-wealth  pretend  zeal  to  the  honor  of 
 God,  which  doth  not  provide  that  his  Clergy  alfo  may  have  honor.  Nowifallthat 
 are  imployed  in  the  fervice  of  God,  fhould  have  one  kinde  of  honor ,  what  more  con- 
 fufed  ,  abfurd,  and  unfeemly  i  Wherefore  in  the  honor  which  hath  been  allotted  unto 
 God's  Clergy,  we  are  to  obferve,  how  not  only  the  kindes  thereof ,  but  alfo  in  every 
 particular  kinde,  the  degrees  do  differ.  The  honor  which  the  Clergy  of  God  hath  hither- 
 to enjoyed,  confifteth  efpecially  in  preheminenceofTitle,Place,Ornament.,Attendance, 
 Priviledge,  Endowment.  In  every  of  which  it  hath  been  evermore  judged  meet,  that 
 there  ihould  be  no  fmall  odds  between  Prelates,  and  the  inferior  Clergy. 
 
 Hnnnr  in  Ti-  XX.  Concerning  Title ,  albeit  even  as  under  the  Law,  all  they  whom  God  had  fe- 
 ntmeniL'  Ar"  *"evert^  t0  on°er  ^lm  S  acri  fice ,  were  generally  termed  Priefts ;  fo  likewife  the  name  of 
 tenancy  and  Paftor  or  Presbyter,  be  now  common  unto  all  thatfervehimintheMinifteryofthe 
 Vriviiedge.  Gofpel  of  Jefus  Chnft  :  Yet  both  then  and  now,  the  higher  Orders  as  well  of  the  one 
 fort  as  of  the  other,  have  by  one  and  the  fame  congruity  ofreafon,  their  different  titles 
 of  honor ,  wherewith  we  finde  them  in  the  phrafe  of  ordinary  fpeech  exalted  above 
 
 others. 
 
Ecclejiaflk^al  ^Polity.  ^« 
 
 others.  Thus  the  Heads  of  the  twenty  four  Companies  of  Pnefts,  are  in  Scripture  ter- 
 med Aich-Priefts^  Aaronmdthe  Swcetibrs'ffl  Aaron  being  above  thofe  Arch-Priefts-,  *&*&« 
 themfelves  are  in  that  refpeift  further  intituled.,  High  and  Great.  After  what  fort  An- 
 tiquity hath  ufed  to  ftile  Chriftian  Biihdps-,  and  to  yield  them  in  that  kinde Honor  more 
 than  were  meet  for  infdriox  Paftors ;  I  may  the  better  omit  to  declare ,  both  becaufe 
 others  have  fufficiently;  done  k  already,  and,- in  fo  fleight  a  thing ,  it  were  but  a  lofs  of 
 time  to  beftowfurther  travel.  The  allegation  of  Chrift's  Prerogative  to  be  named  an 
 Arch.-Pa.ftor>  fimply ,  in  regard  of  hi^abfolute  Excellency  <JVer  all ,  is  no  impediment.,, 
 but  that  the  like  Title  in  an  unlike  Signification,  maybe  granted  unto  others  befides 
 him  y  to  hote  amorelimitedSuperiorfty  ,  whereof  men  are  capable  enough  1  without 
 derogation  from  his  Glory,  than  which  nothing  is  more  Soveraign.  To  quarrel  at 
 iyllabl.es  y;  and  to  take  fo  poor  exceptions  at  thefirft  four  letters  in  the  name  of  an  Arch- 
 biihop,  as1' if  they  were  manifeftly  ftollen  goods ,  whereof  reftitution  ought  to  be  made 
 to  the  Civil  Magiftrate,  toucheth  no  more  the  Prelates  that  now  are ,  than  it  doth  the  ■■' 
 very  braind  Apoftle,  who  giveth  unto  himfelf  the  Title  of  an  Arch-builder. 
 
 As  for  our  Saviours  words,  alledged  againft  the  ftile  of  Lordfbip  and  Grace ,  we 
 have  before  fuflkiently  opened  how  fair  they  ire  drawn  from  their  natural  meaning,  to 
 boulfter  up  a  Caufe  which  they  nothing  at  all  concern.  Bifliop  Theodont  entkuleth  mod 
 honourable.  Emperors  writing  unto  Bifhops,  have  not  difdained  to  give  them  their  ap- 
 pellations of  Honor,  Tour  Holixefs,  your  Bleffednefs,  your  Amplitude, your  Highness ,  and  Lib-  ?•  «  ?. 
 the  like :  Such  as  purpofely  have  done  otherwife ,  are  noted  of  infolent  fingularity  and  "  ft7°rcEc(^cf° 
 
 pride.  fntnma'Tri- 
 
 Honor  done  by  giving  preheminence  of  Place  unto  one  fort  before  another,  is  for  de-  riic.M?c  ac 
 cency,  ordervand  quietnefs-fakefo  needful,  that  both  Imperial  Laws  and  Canons  EC-  l-Pi6.  c.Cder° 
 clefiaftical,  have  made  their  fpecial  provifions  fork.  OurSaviour's  invedive  againft  the  Sacrof.Kceicf. 
 vain  affectation  of  Superiority,  whether  in  Title,or  in  Place,may  not  hinder  thefe  feemly  Thcy23iove  to 
 differences  ufual  in  giving  and  taking  honor,  either  according  to  the  one,  or  the  other.  '    hive  the  chief 
 Some  thing  there  is  even  in  the  Ornaments  of  Honor  alfo  :  Otherwife  idle  it  had  been  s"cs  '"  the 
 for  the  Wifeman  fpeaking  of  Aaron,  to  ftand  fo  much  upon  the  circumftance  of  his  and  to  be  Vat- 
 Prieftly  attire ,  and  to  urge  it  as  an  argument  of  fuch  dignity  and  greatnefs  in  him  :  An  M  of  men, 
 everlafiing  Covenant  God  made  with  Aaron ,  and  gave  htm  the  Priefthood among  the  people,  g^iu'j  4<-,  7; 
 and  made  him  ble(fed  through  his  comely  Ornament,  andcloathed him  with the  garment gf 
 Honor.     The  Robes  of  a  Judge  do  not  adde  to  his  vertue  •,  the  chiefeft  Ornaments  of 
 Kings  is  .Juftice-,  holinefs  and  purity  of  Converfation  doth  much  more  adorn  a  Bifhop,thari 
 his  peculiar  form  of  Cloathing.  Notwithftanding,both  Judges,through  the  garments  of 
 Judicial  Authority  $  and  through  the  Ornaments  of  SoVeraignty,  Prince?  5  yea,  Bifhops 
 through  the  very  attire  of  Bifhops,  are  made  bleffed,  that  is  to  fay,marked  and  manifeft- 
 edthey  are  to  be  fuch,  as  God  hath  poured  his  bleffing  upon,  by  advancing  them  above 
 others ,  and  placing  them  where  theymaydo  him  principal  good  fervice.     Thus  to  be 
 called  is  to  be  blefled,  and  therefore  to  be  honored  with  the  figns  of  fuch  a  Calling,  muft 
 needs  bein.partableflingalfo}  for  of  good  things,  even  the  figns  are  good. 
 
 Of  Honor ,  another  part  is  Attendancy ;  and  therefore  in  the  vifions  of  the  glory  of 
 God,  Angels  are  fpoken  of  as  his  Attendants.  In  fetting  out  the  honor  of  that  myfti- 
 cal  Queen,  the  Prophet  mentioneth  the  Virgin-Ladies  which  waited  on  her.  Amongft 
 the  tokens  of  Solomons  honourable  condition  •,  his  Servants  and  Waiters,  the  facred  Hi- 
 ftory  omitteth  not.  This  doth  prove  Attendants  a  part  of  Honor :  But  this  as  yet  doth  • 
 notfliew  with  what  Attendancy  Prelates  are  to  be  honored.  Of  the  High- Pnefts  retinue 
 amongft  the  Jews,  fomewhat  the  Gofpel  it  felf  doth  intimate :  And,  albeit  our  Saviour 
 came  to  minifter,  and  not,  as  the  Jews  did  imagine  their  Mefllas  fhould,  to  be  miniftrad 
 unto  in  this  World,  yet  attended  on  he  was  by  his  blefled  Apoftles,  who  followed  hirii 
 not  only  as  Scholars,  but  eVen  as  Servants  about  him.  After  that  he  had  fent  them,  as 
 himfelf  was  fent  of  God  ^  in  the  midft  of  that  hatred  and  extreme  contempt  which  they 
 fuftained  at  the  World's  hands;  by  Saints  and  Believers  this  part  of  honor  was  mOft 
 plentifully  done  unto  them.  Attendants  they  had  provided  in  all  places  where  they 
 went  •,  which  Cuftom  of  the  Church  was  ftill  continued  in  Bifhops ,  their  Succeffors,  as 
 by  Ignatius  it  is  plain  to  be  feen.  And  from  hence  no  doubt,  tfyofe  Acolyths  took 
 their  beginning,  of  whom  fo  frequent  mention  is  made-,  the  Bifhops  Attendants ,  his 
 "Followers  they  were :  in  regard  of  which  fervice,  she  name  of  Acolyth.es  feemeeh  plainly 
 
<j.i8  The  Seventh  "BooJ^  of 
 
 to  have  been  given.     The  cuftom  for  Bifhops  to  be  attended  upon  by  many,  is,  as  ^  u(ii- 
 Novcl.i.     ?«*?  dotn  mew»  antient :  The  affairs  of  Regiment,  wherein  Prelates  are  imployed,make 
 it  neceflary  that  they  always  have  many  about  them ,  whom  they  may  command ,  al- 
 though no  fuch  thing  did  by  way  of  honor  belong  unto  fhem..  . 
 j     Some  mens  judgement  is,  thac  if  Clerks,  Students,  afid  Religious  Perfons  were  moe, 
 common  Serving-men  and  Lay-Retainers  fewer  than  they  are  in  Bifhops  Palaces ,  the 
 ufe ,  and  the  honor  thereof  would  be  much  more  fuitable  than  now  :  But  thefe  things- 
 concerning  the  number  and  quality  of  Perfons  fit  to  attend  on  Prelates ,  I  either  for  ne* 
 ceffity ,  or  forhonors  fake ,  are  rather  in  particular  discretion  to  be  ordered,than  to  be 
 T  c  ,      p  argued  of  by  difputes.     As  for  the  vain  imagination  of  fome,  who  teach  the  original 
 1 26.  cm  of      hereof  to  have  been  a  prepofterous  imagination  ot  Maximinm  the  Emperor ,  who  be- 
 Juf.l.8,c,i5.  -mo  addicted  unto  Idolatry,  chofeofthechoifeft  Magiftrates  tobePriefts-,  apd,tothe 
 end  they  might  be  in  great  eftimation ,  gave  unto  each  of  them  a  train  of  Eollowers  : 
 And  that  Chriftian  Emperors  thinking  the  fame  would  promote  Chriftianity ,  which 
 promoted  Superft ition ,  endeavoured  to  make  their  Bifhops  encounter  and  match  with 
 thofe  Idolatrous  Priefts  z,  fuch  frivolous  conceits  having  no  other  ground  than  conceit, 
 we  weigh  not  fo  much  as  to  frame  any  anfwer  unto  them-  our  declaration  of  the  true 
 original  of  ancient  attendancy  on  Bifhops  being  fufficient.  Now,  if  that  which  thelight 
 of  found  reafon  doth  teach  to  be  fit,  have,  upon  like  inducements  reafonable ,  al- 
 lowable and  good,  approved  it  felf in  fuch  wife  as  to  be  accepted,  not  only  of  us,  but  of 
 pagans  and  Infidels  alfo$  doth  conformity  .with  them  that  are  evil  in  that  which  is 
 good  ,  make  that  thing  which  is  good,  evil  ?     We  have  not  herein  followed  the  Hea- 
 thens, nor  the  Heathens  us ,  but  both  we  and  they  one  and  the  felf-fame  Divine  rule, 
 the  light  of  a  true  and  found  underftanding,  which  fheweth  what  honor  is  fit  for  Prelats, 
 and  what  attendancy  convenient  to  be  a  part  of  their  honor. 
 }'x  E^ien       Touching  Priviledges  granted  for  Honors-fake ,  partly  in  general  unto  the  Clergy, 
 yC.  defter'  and  partly  unto  Prelates  the  Chiefeft  Perfons  Ecclefiaftical  in  particular :  offuchqua-* 
 Eccief.i.2.c.  iity  and  number  they  are,  that  to  make  but  rehearfal  of  them,  we  fcarce  think  it  fafe, 
 OerJ^o  c.  kft  the  very  entrails  of  fome  of  our  godly  Brethren,  as  they  term  themfelves,  mould 
 At  Epifc.  &    thereat  haply  burft  in  funder. 
 
 Cler.  '  ' 
 
 Honor  by  en-  XXI.  And  yet,  of  all  thefe  things  rehearfed,  it  may  be  there  never  would  have 
 dowmenr  grown  any  queftion,  had  Bilhops  been  honored  only  thus  farr  forth.  But  the  honoring 
 wirh  Lands       f  ^    Clergy  with  wealth,  this  is  in  the  eyes  of  them  which  pretend  to  feek  nothing 
 
 and  Livings.     ,  _  *Y  .  .  ,  '■  ,-       1  1  '•     •   1  ° 
 
 but  mere  Reformation  of  Abufes ,  a  lin  that  can  never  be  remitted. 
 
 Howfoon,  O  how  foon,  might  the  Church  be  perfect,  even  without  any  fpot  or 
 wrinckle,  if  Publick  Authority  would  at  the  length  fay  Amen,  unto  the  holy  and 
 devout  requefts  of  thofe  godly  Brethren,  who  as  yet  with  out-ftretched  necks, 
 groan  in  the  pangs  of  their  zeal  to  fee  the  Houfes  of  Bifhops  rifled ,  and  their  fo 
 long  defired  Livings  glorioufly  divided  amongft  the  Righteous.  But  there  is  an  im- 
 pediment, a  lett,  which  fomewhat  hindreth  thofe  good  mens  Prayers  from  taking 
 effeel: :  They,  in  whofe  hands  the  Soveraignty  of  Power  and  Dominion  over  this 
 Church  doth  reft,  are  perfwaded  there  is  a  God  5  for  undoubtedly  either  the  name 
 of  Godhead  is  but  a  feigned  thing-,  or,  if  in  Heaven  there  be  a  God  ,  the  Sacrilegious 
 intention  of  Church-Robbers,  which. lurketh  under  this  plaufible  name  of  Re- 
 formation ,  is  in  his  fight  a  thoufand  times  more  hateful  than  the  plain  profeffed  ma- 
 lice of  thofe  very  Mifcreants,  who  threw  their  Vomit  in  the  open  faceofourbleffed 
 Saviour. 
 
 They  are  not  words  of  perfwafion  by  which  true  men  can  hold  their  own,  when  they 
 are  over-befet  with  Thieves :  And  therefore  to  fpeak  in  this  Caufe  at  all  were  but  labor 
 loft,  faving  only  in  refpect  of  them,  who  being  as  yet  un-joyned  unto  this  Confpiracy, 
 may  be  haply  fomewhat  ftayed,when  they  fhall  know  betimes, what  it  is  to  fee  Thieves, 
 Pfti.  $g.  18.  ^"d  to  lun  on  with  them,  as  the  Prophet  in  the  P/d/»zfpeaketh,  Whenthou  jaweft  aThief^ 
 then  thon  confentedft  with  him ,  and  haft  been  Partaker  with  Adulterers. 
 
 For  the  better  information  therefore  of  men  which  carry  true,  honeft,  and  indifferent 
 mindes,  thefe  things  we  will  endeavour  to  make  moft  clearly  manifeft  : 
 
 Firft ,  That  in  Goods  and  Livings  of  the  Church ,  none  hath  propriety  but  God 
 himfelf. 
 
 Secondly, 
 
EccleJiaHica!  "Tolity,  ,  2o 
 
 Secondly,  That  the  honor  which  the  Clergy  therein  hath,  is  to  be,  as  it  were  God's 
 Receivers-,  the  honor  of  Prelates,  tabe  his  chief:  and  principal  Receivers'. 
 
 Thirdly ,  That  from  him  they  bave  right,  not  only  to  receive,  but  alfo  to  ufe  fuch 
 Goods,  the  lower  fort  in  fmaller,  and  the  higher  in  larger  meafure. 
 
 Fourthly,  That  in  cafe  they  be  thought,  yea,  or  found  to  abufe  the  fame  yet 
 may  not  fuch  honor  be  therefore  lawfully  taken  from  them ,  and  be  given  away  unto 
 Perfons  of  other  Calling. 
 
 XXII.  PofTeflions,  Lands  ,  and  Livings  Spiritual ,  the  wealth  of  the  Clergy     the  Th"ofEc- 
 Goods  of  the  Church  are  in  fuch  fort  the  Lords  own,  that  man  can  challen^eno  pro-  oS'^nd 
 priety  in  them.     His  they  are,  and  not  ours ;  all  things  are  his ,  in  that  from  him  they  ^fcqiemiy 
 have  their  being,  a  My  Com,  and 'my  Wine,  and mine  Oyl,  faith  the  Lord.     Allthinos  f  dthc-  Unds 
 his ,  in  that  he  hath  ablblute  power  to  difpofe  of  them  at  his  pleafure.    'b  Mine,  faith  whichsifhops 
 he,  are  the  Sheep  and  Oxen  of  athoufand  hills  i  All  things  his,  in  that  when  we  have  en'°y  •  the 
 them,  we  may  fay  with  ?oh,Godhathgiven,md  when  we  are  deprived  ohhem.The  Lord  i™l«hl  mo 
 whofe  they  are ,  hath  likewife  taken  them  away  again.     But  thefe  facred  PolTeffions  are  God  ^  «c- 
 his  by  another  tenure :  His,  becaufe  thofe  men  who  firft  received  them  from  him,  have  £ "r  fi  2'  *' 
 unto  him  returned  them  again,  by  way  of  Religious  gift,  or  Oblation:  Andinthisre-  cjob',.5"'!.0* 
 fpedfc'  it  is,  that  the  Lord  doth  term  thofe  Holifes  wherein  fuch  Gifts  and  Oblations  were 
 hid^HisTreafuries.  Mal.3.  10. 
 
 The  ground  whereupon  men  have  refigned  their  own  intereft  in  things  Tempo- 
 ral, and* given  over  the  fame  unto  God,  is  that  Precept  which Solomonbonoweth 
 from  the  Law  of  Nature,  Honor  the  Lord  out  of thy  Suh/lance ,  and  of  the  chiefeft  of  ?rov-^  ?• 
 all  thy  Revenue  :  fojhall  thy  Barns  he  filled  with  Plenty  ,  and  with  new 'Wine ,  the  fat  of 
 thy  Prefsflmll  overflow  :  For  although  it  be  by  one  moft  fitly  fpoken  againft  thofe  fuper- 
 ftitious  Perfons,  who  only  are fcrupulous  in  external  Rites  ;     V/iluhouwinthe  favour     Scncc«: 
 of  God?   Be  vertuous.     They  heft  worfhip  him  ,  that  are  his  Followers.     It  is  not  the 
 bowing  of  your  Knees,  but  of  your  Hearts ;  it  is  not  the  number  ofyourObl'ai  ions,  but 
 the  integrity  of  your  Lives-,  not  your  Incenfe,  but  your  Obedience,  which  God  is 
 delighted  to  be  honored  by  :  Neverthelefs,  we  muft  beware,  left  limply  underftandin^ 
 this,  which  comparatively  is  meant;  that  is  to  fay,  whereas  the  meaning  is ,  that 
 God  doth  chiefly  refpect  the  inward  difpofition  of  the  Heart ,  we  muft  take  heed  we  do 
 not  hereupon  fo  worfhip  him  in  Spirit ,  that  outwardly  we  take  all  Worfhip,  Reverence 
 and  Honor  from  him. 
 
 Our  God  will  be  glorified  both  of  us  himfelf,  and  for  us  by  others :   Toothers,  be- 
 caufe our  Hearts  are  known,  and  yet  our  example  is  required  for  their  good;  there- 
 fore it  is  not  fufficient  to  carry  Religion  in  our  Hearts ,  as  Fire  is  carried  in  Flint-ftones, 
 but  we  are  outwardly,  vifibly,  apparently,  to  ferve  and  honor  the  living  God ;  yea| 
 to  employ  that  way ,  as  not  only  for  our  Souls ,  but  our  Bodies  5  fo  not  only  our  Bo- 
 dies, but  our  Goods,  yea,   the  choice,  the  flower,  the  chiefeft  of  all  thy  Revenue, 
 faith  Solomon  :  If  thou  haft  any  thing  in  all  thy  Pofleflions  of  more  value  and  price 
 than  other,  to  what  ufe  fhouldeft  thou  convert  it,  rather  than  to  this  t  Samuel  was 
 dear  unto  Hannah  his  Mother:  The  Childethat^/w^did  fo  much  efteem,  ftiecould 
 not  but  greatly  wifh  to  advance  •,  and  her  Religious  conceit  was ,  that  the  honoring  of 
 God  with  it,  was  the  advancing  of  it  unto  honor.     The  chiefeft  of  the  OfT-fprin°- 
 of  men,  are,  the  Males' which  be  firft-born,  and,  for  this  caufe,  intheantientWorld° 
 they  all  were  by  right  of  theifbirth  Priefts  of  the  Moft  High.     By  thefe  and  the  like 
 Precedents,  it  plainly  enough  appeareth ,  that  in  what  Heart  foever  doth  dwell  un- 
 feigned Religion,  in  the  fame  there  refteth  alfo  a  willingnefs  to  beftow  upon  God 
 that  fooneft,  which  is  moft  dear.     Amongft  us  the  Law  is ,  that  fith  Gold  is  the 
 chiefeft  of  Mettals,  if  it  be  any  where  found  in  the  bowels  of  the  Earth,  it  belong- 
 eth  in  right  of  honor ,  as  all  men  know,  to  the  King  :  Whence  hath  this  Cuftom 
 grown  ,  but  onely  from  a  natural  perfwafion ,  whereby  men  judge  it  decent    for 
 the  higheft  Perfons  alwayes  to  be  honored  with  the  choifeft  things  i  if  ye  offer  unto  Mai.  ».  8 
 God  the  hlindt ,  faithrthe  Prophet  Malachi,  it  is  not  evil;  if "the  lame  and  fick ,  it  is good 
 enough,     Prefent  it  unto  thy  Prince ,  and  fee  if  he  will  content  himfelf,  or  accept  thy  Per- 
 fon ,  faith  the  Lord  of  Hop.     When  Ahel  prefent ed  God  with  an  Offering ,  it  was  the 
 tatteft  of  all  the  Lambs  in  his  whole  Flock;  he  honored  God  not  onely  out  of  his 
 
 O  o  o  fubftance, 
 
A-io  The  Seventh  'Bookjf 
 
 fubftance,  but  out  of  the  very  Chiefeft  therein,  whereby  we  may  fomewh  at  judge, 
 
 how  religioufly  they  ftand  affected  towards:  God  ,  who  grudge   that  any  thing 
 
 worth    the   having    fliould   be  his.     Long  it  *were  to   reckon   up  particularly , 
 
 what  God  was  Owner  of  under  the  Law  :  For  of  this  fort  was  all  which  they  fpent 
 
 in  Legal  Sacrifices  5  of  this  fort,  their  ufual  Oblations  andOfferings-,  of  this  fort,  Tythes 
 
 and  Firft-fruits-,  of  this  fort,  that  which  by  extraordinary  occafions  they  vowed  unto 
 
 God ;  of  this  fort,  all  that  they  gave  to  the  building  of  the  Tabernacle  5  of  this  fort,  all 
 
 f        that  which  was  gathered  amongft  them  for  the  erecting  of  the  Temple,  and  the  a  adorn- 
 
 QMthVavid)  ing  of  it  erected  ;  of  this  fort,  whatfoever  their  Corban  contained,  wherein  that  blef- 
 
 iiuveacU-     fecj  widow's  Deod ate  was  laid  up.     Now  either  this  kinde  of  Honor  was  prefigura- 
 
 Hoafcofmy    rively  altogether  Ceremonial ,  and  then  our  Saviour  accepteth  knot;  or,  ifwefinde 
 
 Gad,  there-    that  to  him  alio  it  hath  been  done ,  and  that  with  divine  approbation  given  for  encou- 
 
 fore  I  h»ve     ngement  of  the  World  ,  to  (hew,  by  fuch  kinde  of  fervice,  their  dutiful  hearts  towards 
 
 unco* o!  my     Chrift ,  there  will  be  no  place  left  for  men  to  make  any  queftion  at  all ,  whether  herein 
 
 own  both      they  do  well  or  no. 
 
 GoldaJdorn        Wherefore  to  defcend  from  the  Synagogue  unto  the  Church  of  Chrift,  albeit  Sa- 
 ic  with,         crifices,  wherewith  fometimes  God  was  highly  honored ,  be  not  accepted  as  hereto- 
 2  chron.2. 5.  fore  nt  ^g  nancjs  of  men  :  Yet,  forafmuchas  bBonor  God  with  thy  Riches  is  an  Edict 
 1  of  the  infeparable  Law  of  Nature ,  fo  far  forth  as  men  are  therein  required  by  fuch  kinde 
 of  homage  to  teftifie  their  thankful  mindes,  this  Sacrifice  God  doth  accept  ftill.  Where- 
 Fhi.4l8-     fore,  as  it  was  faid  of  Chrift,  That  all  Kings  fhouldworfhip  him,  and  all  Nations  do  him 
 fervice  5  fo  this  veryjkinde  of  worfliip  or  fervice  was  likewife  mentioned ,  left  we  fliould 
 "think  that  our  Lord  and  Saviour  would  allow  of  no  fuch  thing.     The  Kings  ofTarfrifh, 
 and  of  the  J  (les  frail  bring  Prejents  ,  the  Kings  of  Sheba  and  Sebafball  bring  Gifts.     And, 
 Match,  s.  a.   as  jt  u^keth  not  alittleto  thepraifeof  thofe  Sages  mentioned  in  the  Gofpel,  that  the 
 flrft  amongft  men  which  did  folemnly  honor  our  Saviour  on  Earth  were  they  ;  fo 
 it  foundeth  no  lefs  to  the  dignity  of  this  particular  kinde ,  that  the  reft  by  it  were  pre- 
 vented 5  They  fell  down  andworfrippedhim ,  and  opened  their  Treafures,  and prefent(d un- 
 to him  Gifts,  Gold,  Incenfe,andMirrh. 
 
 Of  all  thofe  things  which  were  done  to  the  honor  of  Chrift  in  his  life- time,  there  is 
 not  one  whereof  he  fpake  in  fuch  fort ,  as  when  Mary,  to  teftifie  the  largenefs  of  her  affe- 
 Matth.  16.13.  ftJQj^  feemed  to  wafte  away  a  Gift  upon  him ,  the  price  of  which  Girt  might,  as  they 
 thought  who  faw  it,  much  better  have  been  fpent  in  works  of  Mercy  towards  the 
 Poor ,  Verily ,  I  fay  unto- you ,  wherefoever  this  Gofpel  frail  be  preached  throughout  all  the 
 World,  there  frail  alfo  this  that  she  hath  done  be  fpeken  of,  for  memorial  of  her.     O  f  fervice 
 Joh.  15. i<*.    to  God,  the  beft  works  are  they  which  continue  longeft  :  And,  for  permanency, 
 what  like  Donation,  whereby  things  are  unto  him  for  ever  dedicated:'     That  the  anti- 
 ent  Lands  and  Livings  of  the  Church  were  all  in  fuch  fort  given  into  the  hands  of 
 God  by  the  juft  Lords  and  Owners  of  them  ,  that  unto  him  they  palled  over  their  whole 
 intereft  and  right  therein ,  the  form  of  fundry  the  faid  Donations  as  yet  extant ,  moft 
 plainly  flieweth.     And  where  time  hath  left  no  fuch  evidence  as  now  remaining  to  be 
 Teen,  yet  the  fame  intention  is  prefumed  in  all  Donors;  unlefs  the  contrary  be  appa- 
 rent.    But  to  the  end  it  may  yet  more  plainly  appear  unto  all  men  under  what  Title  the 
 Aug  cap.  1 5.  feveral  kinds  of  Ecclefiaftical  Pofleffions  are  held ,  Our  Lordhimfelf  (  faith  Saint  Augu- 
 demenda.       ^  ^  ^  Coffers  t0  /,eep  tyje  t%ingS  which  the  Faithful  OFFERED  unto  him.     Then 
 was  the  form  of  the  Church-treafury  fir  ft  inftituted ,  to  the  end,  that  withal  we  might  under- 
 hand that  in  forbidding  to  be  careful  for  to  morrow,  his  pu'rpofe  was  not  to  bar  his  Saints  from 
 keeping  money  ,  but  to  with-draw  them  from  doing  God  fervice  for  Wealth's  fake ,  and  from 
 for  faking  Righteoufnefs  through  fear  of  lofing  their  Wealth. 
 
 The  firft  Gifts  confecrated  unto  Chrift  after  his  departure  out  of  the  World  were 
 fummes  of  money ,  in  procefs  of  time  other  Moveables  were  added  ,  and  at  length 
 Goods  unmoveable,  Churches  and  Oratories  hallowed  to  the  honor  of  his  glori- 
 ous Name,  Houfts  and  Lands  for  perpetuity  conveyed  unto  him  ,  Inheritance 
 r.n.o.i.cap.  given  to  remain  his  as  long  as  the  World  fliould  endure.  The  Apofkles  (faith Mel- 
 chiades  )  they  forejaw  that  God  would  have  his  church  amongfl  the  Gentiles ,  and  for 
 that  caufe  in  $udea  they  took  no  Lands  ,  but  price  of  Lands  fold.  This  he  conjectu- 
 reth  to  have  been  the  caufe  why  the  Apoftles  did  that  which  theHiftoryreporteth 
 of  them. 
 
 The 
 
 15  &  16. 
 
Ecclepnflical  Tolity.  4.51 
 
 The  truth  'is ,  that  fo  the  ftate  of  thofe  times  did  require,  as  well  otherwhere ,"  as 
 in  Judea :  Wherefore  when  afterwards  it  did  appear  much  more  commodious  for 
 the  Church,  to  dedicate  fuch  Inheritances  •■  then,  the  value  and  price  of  them  being 
 fold,  the  former  Cuftom  was  changed  for  this,  as  for. the  better.     The  Devotion 
 'oiConflantine  herein  all  the  World,  even  till  this  very  day,  admireth :  They  that  lived 
 in  the  prime  of  the Chriftian  World,  thought  no  Teftarhent  Chi iftianly  made,  nor 
 any  thing  therein  well  bequeathed ,  unlefs  fomething  were  thereby  added  unto 
 Chrift's  Patrimony  :  Touching  which  men,  what  judgement  the  World  doth  now 
 give,  I  know  not;  perhaps  we  deem  them  to  have  been  herein  but  blinde  and  fuper- 
 ftitious  Perfons.    Nay ,  we  in  thefe  cogitations  are  blinde ;  they  contrariwife  did  with 
 Solomon  plainly  know  and  perfwade  themfelves ,  that  thus  to  diminifli  their  wealth,  PrCv-  Ic-  * 
 was  Jiot  to  diminifh,  but  to  augment  it ;  according  to  that  which  God  doth  promife 
 to  his  own  People  ,  by  the  Prophet  Malachi^  and  which  they  by  their  own  particular  rw  ?.  10. 
 experience  found  true:  If  Wickliff  therefore  were  of  that  opinion  which  his  Adver-  2  cht0-  3>- 
 faries  afcribe  unto  him  (  whether  truly,  or  of  purpofe  to  make  him  odioiis,  I  cannot  I0' 
 tell,  for  in  his  Writings  I  do  not  finde  it )  namely,  That  Conftantine,  andothers  foU  n.  Watt.    \ 
 lowing  his  (leps  didevil^  as  having  no  fuf fie ient ground  whereby  they  might  gather ,  that  f°m-'-,lbi 
 fuch  Donations  are  acceptable  to  Jefm  Chrifl ,  it  was  in  Wtckliffz  palpable  error.     I 
 will  ufe  but  one  onely  Argument  to  ftand  in  the  ftead  of  many  :  Jacob  taking  his 
 Journey  unto  Haran^  made  in  this  fort  his  folemn  vow ,  ifGodwillbewithme,  andGcn-  28,  iC' 
 will  keep  me  in  this  Jo/trney  which  I  go ,  and  will give me  Bread to  eat ,  arid  C  loathes  to 
 put  on ,  fo  that  I  come  again  to  my  Fathers  hottfe  in  fafety ;  then  Jhall  the  Lord  be  my 
 Cod,  and  this  Stone  which  I  have  Jet  up  a  Pillar  jhall  be  the  Hduje  of  God ,  and  of  all 
 that  thou  Jhalt give  me ,  will 1 give  the  Tenth  unto  thee.     May  a  Chriftian  man  defire  as 
 great  things  as  Jacob  did  at  the  hands  of  God  *  may  he  defire  them  in  as  earneft  man- 
 ner? may  he  promife  as  great  thankfulnefs  in  acknowledging  the  goodnefs  of  God  tf 
 may  he  vow   any   certain  kinde  of  publick^ acknowledgment  before   hand;  or, 
 though  he  vow  it  not,  perform  it  after ,  in  fuch  fort- that  men  may  fee  he  is  perfwaded. 
 how  the  Lord  hath  been  his  God  i    Are  thefe  particular  kindes  of  teftifyingthank- 
 fulnefs  to  God ,  the  erecting  of  Oratories ,  the  dedicating  of  Lands  and  Goods  to 
 maintain  them  ,  forbidden  any  where  1    Let  any  mortal  man  living  fhew  but  ons 
 reafon ,  wherefore  in  this  point  to  follow  Jacob's  example ,  fliould  not  be  a  thing  both 
 acceptable  unto  God ,  and  in  the  eyes  of  the  World  for  ever  moft  highly  commend- 
 able? Concerning  Goods  of  this  nature,  Goods  whereof  when  we  fpeak,  we  term  them 
 tx  iv  ©e«  cLpitpoofrina,  The  Goods  that  are  confecrated  unto  God;  and,  as  Tertullian 
 fpeaketh ,  Depofttapietatis,  things  which  Piety  and  Devotion  hath  laid  up,  as  it  were 
 in  the  bofom  of  God  :  Touching  fuch  Goods,  the  Law  Civil  following  mere  light  of 
 Nature  ,  defineth  them  to  be  no  mans,  becaufe  no  mortal  man,  or  community  of  men, 
 hath  right  of  propriety  in  them. 
 
 XXIII.  Perfons  Ecdefiaftical  are  God's  Stewards,   hot  onely  for  that  he  hath  Thatfeccfefi; 
 fet  them  over  his  Family,  as  the  Minifters  of  ghoftly  food ;  but  even  for  this  very  caufe  ^c'[Per  a 
 alio,  that  they  are  to  receive  and  difpofe  his  Temporal  Revenues,  the  gifts,  and  oblati-  covers  of  ' 
 ons  which  men  bring  him.     of  the  Jews  it  is  plain ,  that  their  Tyths  they  offered  unto  Go<1's  Rents; 
 the  Lord ,  and"  thofe 1  offerings  the  Lord  beftowed  upon  the  Levkes.     When  the  Le-  honoro/p'c! 
 vites  gave  the  Tenth  of  their  Tythes ,  this  their  Gift  the  Law  doth  term  the  Lord's  iiresij,robe 
 Heave-offering,  and  b appoint  that  the  High-Prieft  fliould  receive  the  fame.  c Of  ^"£ °f h*. 
 fpoils  taken  in  War,  that  part  which  they  were  accuftomed  to  feparate  unto  God ,  they  vers  -,  not " 
 brought  it  before  the  Prieft  of  the  Lord  ,  by  whom  it  was  laid  up  in  the  Tabernacle  without 
 of  the  Congregation ,  for  a  memorial  of  their  thankfulnefs  towards  God ,  and  his  hjm^rame^ 
 goodnefs  towards  them,  in  fighting  for  them  againft  their  enemies.     As  therefore  of  converting 
 the  Apoftle  magnifieth  the  honor  of  Melchifedec ,  in  that  he  being  an  High-Prieft,  ^jfa'"w™t0 
 did  receive  at  the  \\zxsA%oi  Abraham  the  Tyths  which  Abraham  did  honor  God  with  :  me,  evenia 
 fo  it  argueth  in  the  Apoftles  themfelves  great  honor,  that  at  their  feet  the  price  lar8c mm- 
 of  thofe  Poffeflions  was  laid,  which  men  thought  good  to  beftoW  onChrift.  St.  aNum.i8.»4 
 Paul. commending  the  Churches  which  were  in  Macedonia,  for  their  exceeding  b Num. i8.s3 
 liberality  this  way,  faith  of  them,  That  he  himfelf  would  bear  record,  they  had  ^'"^'V; 
 declared  their  foi  ward  rnindes,  according  to  their  power,  yea}  beyond  their  power,  eAfts'  4'  $i 
 
 O  0 0  %  and 
 
a 21  The  Seventh  BooJ^of 
 
 and  had  fo  much  exceeded  his  expectation  of  them -,  that  they  [eemed  as  it  were  even 
 to  (live  arvay  themselves  firfi  to  the  Lord,,  faith  the  Apoille,  and  then  by  the  mil  of 
 God  unto  us  :  To  him,  as  the  owner  of  fuch  gifts-  to  us,  as  hisappointed  receivers 
 and  difpenfers.  The  giftof  the  Church  of  Antioch  0  beftowed  unto  the  ufe  of  diftref- 
 Afls  21.  i».  fed  Brethren  which  were  in  tfndea ,  Paul  and  Barnabas  did  deliver  unto  the  Presby- 
 &12-17'  ters  of  tferufalem;  and  the  head  of  thofe  Presbyters  was  J-ames ,  he  therefore  the 
 Chiefeftdifpofer  thereof. 
 
 Amongft  thofe  Canons  which  are  entituled  Apoftolical ,  one  is  this ,  We  appoint, 
 c  e     that  the  $ifoop  have  care  of  thofe  things-  which  belong   to  the  church;  the  mean- 
 
 Concil!'Anti-  in^  is,  of  Church-Goods,  as.  the  Reafon  following  fheweth  :  For  tf  the  precious 
 och.c.  25.  t    Souls  of  men  mutt:  be  committed  unto  himoftrufl,  much  more  it  behoveth  the  charge  of 
 hT^TL-*   money  to  be  given  htm,  that  by  his  Authority  the  Presbyters  and Deacons  may  admim- 
 KMoi*{<s&]-  fl;er  all  things  to  themthat  (land in  need.     So  that  he  which  hath  done  them  the  honor 
 jdwifri&fa*-    jQ^e^  as  it  were,  his  Treafurers,  hath  left  them  alio  authority  and  power  to  ufe 
 xAttUimhttt  thefe  his  Treafures,  both  otherwife,  and  for  the  maintenance  even  of  their  own  E- 
 Aoniv*s  0$     ftate-  the  lower  fort  of  the  Clergy,  according  unto  a  meaner  5  thehigherjaftera 
 !^?^    larger  proportion.     The  ufe  of  Spiritual  goods  and  pofiefltons ,  hath  been  a  matter 
 e«.  ^?°       much  difputed  of  5  grievous  complaints  there  are  ufually  made  againft  the  evil  and 
 unlawful  ufageofthem,  but  with  no  certain  determination  hitherto,  on  what  things 
 and  PerfonS}  with  what  proportion  and  meafure  they  being  beftowed,  do  retain 
 their   lawful  ufe.    Some  men  condemn  it  as  idle ,  Superfluous ,  and  altogether 
 vain,    that?  any  part  of  the  Treafure  of  God  fliould  be  fpent  upon  coftly  Orna- 
 ments, appertaining  unto  his  Service  :  who  being  beft  worlhipped ,  whenheisfer- 
 JohiM.  14-     ved  in  Spirit  and  truth,  hath  not  for  want  of  pomp  and  magnificence,  rejected  at  any 
 time  thofe  who  with  faithful  hearts  have  adored  him.  Whereupon  the  Hereticks,term- 
 ed  Henriciani  and  petrobufiani,  threw  down  Temples  and  Houfes  of  Prayer,  erect- 
 ed with  marvellous  great  charge,  as  being  in  that  refpecT:  not  fit  forChriftby  us 
 to  be  honored  in.     We  deny  not ,  but  that  they  who  fometime  wandred  as  Pilgrims 
 Htb.  j  1.  ?3-    on  earth  ,  and  had  no  Temples ,  but  made  Caves  and  Dens  to  pray  in ,  did  God  fuch 
 honor  as  was  moft  acceptable  in  his  fight  •,  God  did  not  reject  them  for  their  po- 
 verty and  nakednefs  fake:  Their  Sacraments  were  not  abhorred  for  want  of  Venels 
 of  Gold. 
 
 Howbeit ,  let  them  who  thus  delight  to  plead,  anfwermc,  Whenii//»/«firft,  and 
 afterwards  David,  exhorted  the  people  of  ifrael  unto  matter  of  charge  about  the 
 fervice  of  God ;  fuppofe  we  it  had  been  allowable  in  them  to  have  thus  pleaded, 
 Our  Fathers  in  Egypt  ferved God  devoutly  ,  God  was  with  them  in  all  their  afflictions,  he 
 heard  their  Prayers,  pitied  their  Cafe,  and  delivered  them  from  the  tyranny <  of their  Off re}- 
 fors-,  what  Heufe,  Tabernacle,  or  Temple  had  they  ?  Such  Argumentations  are  childitTi 
 and  fond ;  God  doth  not  ref  ufe  to  be  honored  at  all,  where  there  lacketh  wealth  -,  but 
 where  abundance  and  ftoreis ,  he  there  requireth  the  Flower  thereof,  being  beftowed 
 on  him,  to  be  employed  even  unto  the  Ornament  of  his  Service  :  In£gy/tftheftateof 
 his  People  was  fervitude ,  and  therefore  his  Service  was  accordingly.  IntheDefart 
 they  had  no  fooner  ought  of  their  own ,  but  a  Tabernacle  is  required^  and  in  the  Land 
 of  Canaan,  a  Temple.  In  the  eyes  of  Davidlt  feemedathingnotfit,  a  thing  not  de- 
 cent ,  that  himfelt  fliould  be  more  richly  feated  than  God. 
 
 But  concerning  the  ufe  of  Ecclefiaftical  Goods  beftowed  this  way,  there  is  not 
 fo  much  contention  amongft  us,  as  what  meafure  of  allowance  is  fit  for  Ecclefiafti- 
 cal Perfons  to  be  maintained  with.     A  better  rule  in  this  cafe  to  judge  things  by, 
 we  cannot  poflibly  have,  than  the'Wifdom  of  God  himfelf-,  by  considering  what 
 he  thought  meet  for  each  degree  of  the  Clergy  to  enjoy  in  time  of  the  Law  ;  what 
 for    Levites ,  what  for  Priefts,  and  what  for  High-Priefts,  fomewhat  we  fhall  be 
 the  more  able  to  difcern  rightly ,  what  may  befit,  convenient,  and  right  for  the 
 aNurc.18.15.  Chriftian  Clergy  likewife.     Priefts  for  their  maintenance  had  thofe  firft-fruits  of 
 b  Num.  12.     aCattel,  bCom,   Wine,  Oyl,  and  c  other  Commodities  of  the  Earth,  which 
 ^  Num*  lj-     the  Jews  ^v£re  accuftomed  yearly  to  prefent  God  with.     They  had  d  the  price  which 
 eVcrfc8i       was  appointed  for  men  to  pay  in  lieu  of  the  firft-born  of  their  Children,  and  the 
 1 'Ley.  17.  u.  pr|ce  or'  the  fir  ft  born  alio  amongft  Cattel,  which  were  unclean  :  They  had  the 
 Numblts.  8.  vowed  e  Gifts  of  the  People,  or 'the  prices ,  lfthey  were  redeemable  by  the  Donors 
 
 after 
 
EccleJiaHical  *Polity.  #,+ 
 
 after  vow , .  as  fome  things  were :  They  had  the  free,  and  un- vowed  Oblations  of  men :  v?cf.  8,  ?,  itf 
 They  had  the  remainder  of  things  facrificed  :  With  Tythes,  the Levites  were  main-  28* 
 taine'd ;   and  with  the  ty  the  of  their  Tythes,  the  High-Prieft. 
 
 In  a  word ,  if  the  quality  of  that  which  God  did  affign  to  his  Clergy  be  confide!- 
 ed,  and  their  manner  of  receiving  it ,  without  labour,  expeiice,  or  charge,  it  will 
 appear,  that  the  Tribe  of  Levi  being  but  the  twelfth  part  of  lfraet^  had  in  effect  as 
 good  as  four  twelfth  parts  of  all  fuch  Goods  as  the. holy  Land  did  yield  :  So  that 
 their  Worldly  Eftate  was  four  times  as  good  as  any  other  Tribes  in  ifraelbefides. 
 But  the  High-Prieft's  condition,  how  ample?    to  whom  belonged  the  Tenth  of  all 
 the  Tythe  of  this  Land,  efpecially  the  Law  providing  alio,  that  as  the  people  did  bring 
 the  beft  of  all  things  unto  the  Pnefts  and  Levites,  fo  the  Levite  mould  deliver  the 
 choice  and  flower  of  all  their  Commodities  to  the  High-  Pried,  and  fo  his  Tenth- 
 part  by  that  mean  be  made  the  very  beft  part  amongft  ten  :  by  which  proportion, 
 if  the  Levites  were  ordinarily  in  all  not  above  thirty  thoufand  men  (whereas  when  i  citfbn.  a.-jk 
 David  numbred  them ,  he  found  almoft  thirty  eight  thoufand  above  the  age  of  thirty 
 years  )   the  High-Prieft  after  this  very  reckoning ,  had  as  much  as  three  or  four  GeH-47-~- 
 thoufand  others  of  the  Clergy  to  live  upon.     Over  and  befides  all  this,  left  the 
 Pnefts  of  Egypt  holding  Lands ,  mould  feem  in  that  refpeft  better  provided  for,  than 
 the  Priefts  of  the  true  God,  it  pleafed  him  further  to  appoint  unto  them  forty  and 
 eight  whole  Cities ,  with  Territories  of  Land  adjoyning ,  to  hold  as  their  ovvff  Numb  35-  7.' 
 free  Inheritance  for  ever.     For  to  the  end  they  might   have  all  kinde  of  en-  ^ofh'  *4" 4* 
 couragement,  not  onely  to  do  what  they  ought.,  buttotakepleafnreinthat  they 
 did  :  albeit  they  were  exprefly  forbidden  to  have  any  part  of  the  Land  otCanaav 
 laid  out  whole  to  themfelves ,  by  themfelves,  in  fuch  fort  as  the  reft  of  the  Tribes 
 had,  forafmuch  as  the  will  of  God  was,  rather  that  they  ftiould  throughout  all 
 Tribes  be  difperfed,  for  the  eafier  accefs  of  the  People  unto  knowledge :  Yet  were  Deur- ,8-8- 
 they  not  barred  altogther  to  hold  Land,  nor  yet  otherwife  the  worfe  provided  for   Lcv-*5'33>34-' 
 in  refpedt  of  that  former  reftraint ;  for  God  by  way  of  fpecial  preheminence ,  under- 
 took to  feed  them  at  his  own  Table ,  and  out  of  his  own  proper  Treafury  to  maintain 
 them,  that  want  and  penury  they  might  never  feel,  except  God  himfelf did firft 
 receive  injury.     A  thing  moft  worthy  our  confederation,  is  the  wifdom  of  God  here- 
 in ;  for  the  Common  fort  being  prone  unto  envy  and  murmur,  little  confidereth 
 of  what  neceflity,  ufe  and importance ,  the  facred  duties  of  the  Clergy  are,  and  for 
 that  Caufe  hardly  yieldeth  them  any  fuch  honor ,  without  repining  and  grudging 
 thereat-,  they  cannot  brook  it,  that  when  they  have  laboured,  and  come  to  reap,  • 
 there  mould  fo  great  a  portion  go  out  of  the  fruit  of  their  Labours ,  and  be  yielded 
 up  unto  fuch  as  fweat  not  for  it.     But  when  the  Lord  doth  challenge  this  as  his  own 
 due,  and  require  it  to  be  done  by  way  of  homage  unto  him,  whofe  mere  liberality 
 and  goodnefs  had  railed  them  from  a  poor  and  fervile  eftate,  to  place  them  where 
 they  had  all  thofe  ample  and  rich  poiTeflions,  they  muft  be  worfe  than  Brurebeafts, 
 if  they  would  ftorm  at  any  thing  which  He  did  receive  at  their  hands.     And  for 
 him  to  beftovv  his  own  on  his  own  Servants  (  which  liberty  is  not  denied  unto  the 
 meaneft  of  men)  what  man  liveth  that  can  think  it  other  than  moft  reafonable? 
 Wherefore  no  caufe  there  was ,  why  that  which  the  Clergy  had ,  mould  in  any 
 man's  eye  feem  too  much,  unlefs  God  himfelf  were  thought  to  be  of  an  over-having 
 difpofition. 
 
 This  is  themark  whereat  all  thofe  fpeeches  drive,  Levi  hath  no  part  nor  inheritance  D:ur- ,0-  9* 
 with  his  Brethren^the  Lord  is  his  inheritance^,  again,  TotheTriheofLevi,  hegavenoinhe-  NtmA^Ial^ 
 ritance,  the  Sacrifices  of  the  Lord  God  oflfrael  an  inheritance  of  Levi ;  again,  The  tyths  of 
 the  which  they  flull  offer  as  an  offering 'unto  the  Lord,  I  have  given  the  Levites  for  an  in- 
 heritance ;  and  again,  All  the  heave- offerings  of  the  holy  things  which  the  children  of  vcrfcip. 
 ifracl  frail  offer  unto  the  Lord ,  I  have  given  thee  ,  andthyfons,  and  thy  daughters  with 
 thee ,  to  be  a  duty  for  ever-,  it  is  a  perpetual  Covenant  of  (alt  before  the  Lord.  Now  that,  if 
 fuch  provision  bepoflibletobemade,  the  Chriftian  Clergy  ought  not  herein  to  be  in- 
 ferior unto  the  Jewifh,  What  founder  proof  than  the  Apoftles  own  kinde  of  Argu- 
 ment '.     Do  ye  not  know  ,  that  they  which  mimficr  about -the  holy  things,  eat  of 'the  things  i  cor.  o.  ia. 
 of  the  'Temple?   and  they  which  partake  of  the  Altar  are  partakers  with  the  Altar?  So,  (  eve» 
 SO) )  hath  the  Lord  ordained,  that  they  which  preach  the  Gofpelfhouldlive  of  the  Gofpel. 
 
 Upon 
 
a  24.  The  Seventh  rBoo\  of 
 
 Upon  which  words  I  thus  conclude  ,  that  if  the  People  of  God  do  abound  ,  and 
 abounding  can  fo  farr  forth  finde  in  their  hearts  tofhevv  thernfelves  towards  Chrift 
 their  Saviour ,  thankful  as  to  honor  him  with  their  riches  ( which  no  Law  of  God  or 
 Nature  forbiddeth  )  no  lefs  than  the  antient  Jewifti  people  did  honor  God  •,  the  plain 
 Ordinance  of  Chrift  appointeth  as  large ,  and  as  ample  proportion  out  of  hisown  trea- 
 fure  unto  them  that  ferve  him  in  the  Gofpel ,  aseverthePneftsoftheLawdid  enjoy  < 
 What  further  proof  can  we  defire?  It  is  the  blelTed  Apoftles  teftimony,  That*"^  en  fo 
 the  Lord  hath  ordained.     Yea,  I  know  not  whether  it  be  found  to  interpret  the  Apoftle 
 otherwife  than  that,  whereas  he  judgeth  the  Presbyters  which  rule  well  inthe  Church 
 1  Tim.  s.  17-  cf  chrift  to  he  worthy  of 'double  honor ,  he  means  double  unto  that  which  the  Priefts 
 vkkjaa.77.  °f  tne  Law  received  •,  For  if that  Mini  ft  ry  which  was  of the  Letter  were  fo  gloried  ,  how 
 art.  1.  (hall  not  the  Miniflry  of  the  Spirit  be  more  glorious  ?   If  the  Teachers  of  the  Law  of  Mofes, 
 
 which  God  delivered  written  with  Letters  in  Tables  of  Stone,  were  thought  worthy  of 
 fo  great  honor ,  how  fhall  not  the  Teachers  of  the  Gofpel  of  Chrift  be  in  his  fight  raoft 
 worthy ,  the  Holy  Ghoft  being  fent  from  Heaven  to  ingrave  the  Gofpel  on  their  Hearts 
 who  fii ft  taught  it,  and  whofe  Succeflbrs  they  that,  teach  it  at  this  day  are  i  So  that 
 according  to  the  Ordinance  of  God  himfelf,  their  Eftate  for  worldly  maintenance  ought 
 to  be  no  Worfe  than  is  granted  unto  other  forts  of  men  ,  each  according  to  that  degree 
 they  were  placed  in.     Neither  are  we  fo  to  judge  of  their  worldly  condition,  as  if  they 
 were  Servants  of  men ,  and  at  mens  hands  did  receive  thofe  earthly  benefits  by  way  of 
 ftipend  in  lieu  of  pains  whereunto  they  are  hired  3  nay  that  which  is  paid  unto  them  is 
 homage  and  tribute  due  unto  the  Lord  Chrift.    His  Servants  they  are ,  and  from  him 
 they  receive  fuch  goods  by  way  of  ftipend.     Not  fo  from  men  :  For  at  the  hands 
 of  men,  he  himfelf  being  honored  with  fuch  things,  hath  appointed  his  Servants 
 therewith  according  to  their  feveral  degrees  and  places  to  be  maintained.     And  for 
 their  greater  encouragement  who  are  his  Labourers  he  hath  to  their  comfort  affu- 
 iTim.  5.  »8.  red  them  for  ever,  that  they  are,  in  his  eftimacion,  worthphehire  which  he  allow- 
 eth  them  5  and  therefore  if  men  ihould  withdraw  from  him  the  ftore,  which  thofe 
 his  Servants  that   labour  in  his  Work  are  maintained  with,  yet  he  in  his  Word  fliall 
 be  found  everlaftingly  true ,  their  labour  in  the  Lord  fliall  not  be  forgotten 5  the 
 hire  he  accounteth  them  worthy  of,  they  fliall  furely  have  either  one  way  or  other 
 anfwered. 
 Afls  4.  35.         In  the  prime  of  the  Chriftian  world  ,  that  which  was  brought  and  laid  down 
 at  the  Apoftles  feet ,  they  difpofed  of  by  difti  ibution ,  according  to  the  exigence  of 
 each  man's  need.     Neither  can  we  think,  that  they,  who,  out  of  Chrift's  treafury  made 
 provifion  for  all  others ,  were  carelefs  to  furnim  the  Clergy  with  all  things  fit  and 
 convenient  for  their  Eftate:  And  as  thernfelves  were  chiefeft  in  place  of  Authori- 
 ty, and  Calling,  fo  no  man  doubteth,  but  that  proportionably  they  had  power  to 
 ufe  the  fame  for  their  own  decent  maintainance.     The  Apoftles ,  with  the  reft  of  the 
 Clergy  in  zperufalcm  lived  at  that  time  according  to  the  manner  of  a  Fellowfliip,  or 
 Collegiate  Society  maintaining  thernfelves  and  the  poor  of  the  Church  with  a  com- 
 mon purfe,  the  reft  of  the  Faithful  keeping  that  Purfe  continually  ftored.     And  in 
 that  fenfe  it  is,  that  the  Sacred  Hiftory  faith ,  All  which  believed  were  in  one  place,  and 
 Afls  2.44.     had  all  things  common.     In  the  Hiftories  of  the  Church,  and  in  the  Writings  of  the 
 Antient  Fathers  for  fome  hundreds  of  years  after ,  we  finde  no  other  way  for  the 
 maintenance  of  the  Clergy  but  onely  this,  the  Treafury  of  Jefus  Chrift  furnifhed 
 through  mens  Devotion,  beftowing  fometimes  Goods,  fometimes  Lands  that  way, 
 and  out  of  his  Treafury  the  charge  or  the  ferviceof  God  was  defrayed ,  the  Biihop  and 
 the  Clergy  under  him  maintained,  the  poor  in  their  neceffityminiftred  unto.     For 
 a  D'nVcnf.      which  purpofe ,  every  Bifhop  had  fome  one  of  the   Presbyters  under  him  to  be 
 l'rofp.  Ac  vita  a  Treasurer  of  the  Church,  to  receive,  keep,  and  deliver  all ^  which  Office  in 
 c°i^Ortoiu  Churches  Cathedral  remaineth  even  till  this  day,  albeit  the  ufe  thereof  be  not  al- 
 I.i4.t.  Ae     together  fo  large  now  as  heretofore.     The  difpofition  of  thefe  goods  was  by  the 
 Sa<  r.  t  ccleG    appointment  of  the  Bifhop.     Wherefore  b  Proffer  fpeaking'of the  Bifhopscare  herein, 
 ioPrindp.  '    &th5  It  was  neceffary  for  one  to  be  troubled therewith ,  to  the  end  that  the  reft  under  him 
 b  Profp  de     might   be.  freer  to  attend  quietly  their  Spiritual  bufincffes.     And  left  any  man  fhould 
 tempMto  ■    mia»'ne  >  tnat  Bifliops  by  this  means  were  hindred  thernfelves  from  attending  the 
 ,,v  1  '• .  feivice  of  God ,  Even  herein ,  faith  he,  they  do  Codfervicc  ^  for  if  thofe  things  which  are 
 
 be  flowed 
 
Ecclejtajlical  Polity.  &*<< 
 
 be  (lowed  on  the  Church  be  God's  3   he  doth  the  work  of God ,  who,  not  of 'a  covetous  minde^ 
 but  withpurpofe  of  mo(r  faithful  adminiflration,  taketh  care  of  things  confecratedunto  God. 
 And  fbrafmuch  as  the  Presbyters  of  every  Church  could  not  all  live  with  the  Bifliop, 
 partly  for  that  their  number  was  great,  and  partly  becaufe  the  People  being  once  di- 
 vided into  Pariflies ,  fuch  Presbyters  as  had  feverally  charge  of  them  were  by  that 
 mean  more  conveniently  to  live  in  the  midft  each  of  his  own  particular  flock ,  there- 
 fore a  competent  number  being  fed  at  the  fame  a  Table  with  the  Bifliop ,  the  reft  a  cftr.  lib.  4. 
 had  their  whole  allowance  apart  %  which  feveral  allowances  were  called  SportuU ,  and  EP-  *•  Pref- 
 they  who  received  them  ,  Sportulantes  fratres.     Touching  the  Bifliop,  as  his  Place  Jm  defigna* 
 and  Eftate  was  higher ,  fo  likewife  the  proportion  of  his  Charges  about  himfelf,  being  fe  nos  illis 
 for  Chat  caufe  in  all  equity  and  reafon  greater ;  yet,  forafmuch  ashisftint  herein  was  &m  oC'tatiiUC 
 no  other  than  it  pleafed  himfelf  to  fet,  the  reft  (as  the  manner  of  Inferiours  is  to  eifdemcum 
 think  that  they    which  are  over  them  alwayes  have  too  much )   grudged  many  P"sbyreris 
 times  at  the  meafure  of  the  Bifliops  private  expence ,  perhaps  not  without  caufe :  How-  fe^wifionw' 
 foever ,  by  this  occafion,  there  grew  amongft  them  great  heart-burning,  quarrel  menfurnajs- 
 and  ftnfe  :  where  the  Bifliops  were  found  culpable ,  as  eating  too  much  beyond  their  tadbcSqU  mi- 
 tether,  and  drawing  more  to  their  own  private  maintenance  than  the  proportion  of  »nmr,  fenuiri 
 Chrift's  Patrimony  being  not  greatly  abundant  could  bear,  fundryConftitutionshere-  nobifcuni 
 upon  were  made  to  moderate  the  fame,  according  to  the  Churches  condition  in  thofe  corr^bo'raiis 
 times.     Some  before  they  were  made  Bifliops,  having  been  Owners  of  ample  Poflef-  annjsfnh. 
 fions ,  fold  them,  and  gave  them  away  to  the  Poor :  b  Thus  did  Paulinas^  Hilary,  Cy-  ™£' c£;*ords 
 prian,  and  fundry  others.     Hereupon,  they,  who  entring  into  the  fame  Spiritual  and  do  fhew,  that 
 high  Function,  held  their  Secular  Pofleflions  ftill ,  were  hardly  thought  of:  And  every  Presby. 
 even  when  the  Cafe  was  fully  refolved ,  that  fo  to  do  was  not  unlawful,  yet  it  grew  fundfngai- 
 a  queftion  ,  whether  they  lawfully  might  then  take  any  thing  out  of  the  Publick  Treafu-  lowance  ouc 
 ry  ofcbnfl  ?  a  queftion,  Whether  Biflwps ,  holding  by  Civil  Title  fufficient  to  live  of  ^HJS! 
 their  own ,  were  bound  in  Confcience  to  leave  the  Goods  of  the  Church  altogether  to  the  befid< 
 
 !cs  tiie 
 
 ufe  of 'others.     Of  contentions  about  thefe  matters  there  was  no  end ,  neither  appear-  famc  a1.1.0^' 
 ed  there  any  pofllble  way  for  quietnefs,  otherwife  than  by  Tfnaking  partition  of  Church-  TprtuLjom: 
 Revenues ,  according  to  the  feveral  ends  and  ufes  for  which  they  did  ferve ,  that  fo  the  alio  had  their 
 Bifliops  part  might  be  certain.     Such  partition  being  made ,  the  Bifliop  enjoyed  his  j^Xilknd 
 portion    feveral  to  himfelf;  the  reft  of  the  Clergy  likewife  theirs ;  a  third  part  was  which  was 
 fevered  to  the   furniihing  and  upholding  of  the  Church;  a  fourth  to  the  erection  the  reniain(I- 
 and  maintenance  of  Houfes  wherein  the  Poor  might  have  relief.     After  which  fe-  months  «£ 
 paration  made,  Lands  and  Livings  began  every  day  to  be  dedicated  unto  each  ufe  pence-,thir41y 
 feverally ,  by  means  whereof  every  of  them  became  in  fhort  time  much  greater  ^"pr^by f 
 than  they  had  been  for  worldly  maintenance ,  the  fervent  devotion  of  men  being  gJad  tersuu^r. 
 that  this  new  opportunity  was  given,  of  fliewing  zeal  to  the  Houfe  of  God  in  more  £|m  '  l^thcn 
 certain  order.  had?  Swain 
 
 By  thefe  things  it  plainly  appeareth,  what  proportion  of  maintenance  hath  been  number  of  the 
 ever  thought  reafonable  for  a  Bifliop  5  fith  in  that  very  partition  agreed  on,  to  bring  fj™^',,**10 
 him  unto  his  certain  ftint ,  as  much  is  allowed  unto  him  alone ,  as  unto  all  the  communed 
 Clergy  under  him,  namely,  a  fourth  part  of  the  whole  yearly  Rents  and  Revenues  always  with 
 of  the  Church.     Nor  is  it  likely,  that,  before  thofe  Temporalities,  which  now  are  bPtofp.de 
 fuch  eye-fores ,  were  added  unto  the  honour  of  Bifhops ,  their  ftatewas  fomean ,  as  vita  con- 
 fome   imagine  :  For  if  we  had  no  other  evidence  than  the  covetous  and  ambitious  p^Diacon! 
 humour  of  Hereticks ,  whofe  impotent  defires  of  afpiring  thereunto ,  and  extreme  in  vita  cypr. 
 difcontentment  as  oft  as  they  were  defeated ,  even  this  doth  (hew,  that  theftateof 
 Bifhops  was  not  a  few  degrees  advanced  above  the  reft.    Wherefore  of  grand  Apo- 
 ftates   which  were  in  the  very  prime  of  the  Primitive  Church,   thus  LacJantius 
 above  thirteen  hundred  years  fithence,  teftified  ,  Men  of  a  fippery  faith  they  were ,  who      „  .    e 
 feigning  that  they  knew  andworfnpped  God,  but  feeking  euely  that  they  might  grow  in  r*i.  1.  $.  c.30.' 
 WEALTH  and  Honour,  ajfeBed  the  Place  of  the  HIGHEST  PRIESTHOOD  -^  where- 
 unto ,  when  their  Betters  were  chofen  be  fore  them,  they  thought  it  better  fjjeave  the  Churchy 
 and  to  draw  their  Favourers  with  them ,  than  to  endure  thofe  men  their  Governotirs  ,  whom 
 tk  mf elves  de fired  to  govern.     Now ,  whereas  againft  the  prefent  eftate  of  Bifliops,  and 
 r  ie  greatnefs  of  their  port,  and  the  largenefs  of  their  expencesatthisday,  thereis 
 MM  any  thing  more  commonly  objected  than  thofe antient  Canons,  thereby  they  are 
 
 reftrained 
 
a  26  The  Seventh  'Book^  of 
 
 restrained  unto  a  far  morefparing  life,  their  Houfes,  their  Retinue,  their  Diet  limit- 
 ed within  a  fair  more  narrow  compafs  than  is  now  kept-,  we  muff  know,  that  thole 
 Laws  and  Orders  were  made,  when  Bifhops  lived  of  the  fame  Purfe,-  whichferveda 
 well  for  a  number  of  others,  as  them,  and  yet  all  at  their.difpofing  :  So  that  conve- 
 nient it  was  to  provide,  that  there  might  be  a  moderate  flint  appointed  to meafure 
 their  expences  by ,  left  others  fhould  be  injured  by  their  waftefulnefs.  Conteari- 
 wife  there  is  now  no  caufe  wherefore  any  fuch  Law  fhould  be  urged,  when  Bifhops 
 live  onely  of  thatwhich  hath  been  peculiarly  allotted  unto  them  :  They  having  there- 
 fore Temporalities  and  other  Revenues  to  beftow  for  their  own  private  ufe ,  accord- 
 in<*  to  that  which  their  ftate  requireth,  and  no  other  having  with  them  any  fuch. 
 common  intereft  therein,  their  own  difcreticn  is  to  be  their  Law  for  this  matter; 
 neither  are  they  to  be  preffed  with  the  rigour  of  fuch  antient  Canons  as  were  framed 
 for  other  times,  much  lefs  fo  odioufly  to  be  upbraided  with  unconformity  unto  the 
 Pattern  of  our  Lord  and  Saviour's  eftate ,  in  fuch  circumftances  as  himfelf  did  never 
 minde  to  require,  that  the  reft  of  the  World  fhould  of  necefllty  be  like  him.  Thus 
 againft  the  wealth  of  the  Clergy ,  they  alledge  how  meanly  Chrift  himfelf  was  pro- 
 vided for  •,  againft  Bifhops  Palaces ,  his  want  of  a  hole  to  hide  his  Head  in  •  againft  the 
 fervice  done  unto  them ,  that  he  came  to  minifter ,  not  to  be  miniftred  unto  in  the 
 World.  Which  things,  as  they  are  not  unfit  to  controul  covetous,  proud,  or  ambi- 
 tious defires  of  the  Minifters  of  Chrift ,  and  even  of  allChriftians,  whatfoever  they 
 be-  and  to  teach  men  contentment  of  minde,  how  mean  foever  their  eftate  is,  con- 
 fidering  that  they  are  but  Servants  to  him,  whofe  condition  was  farrmore  abafedthan 
 theirs  is,  or  can  be^  fo  to  prove  fuch  difference  in  State  between  us  and  him  unlaw- 
 ful they  are  of  no  force  or  ftrength  at  all.  If  one  convented  before  their  Confi- 
 ftories,  when  he  ftandeth  to  make  this  Anfwer,  fhould  break  out  into  Invectives  a- 
 "ainft  their  Authority,  and  tell  them,  that  Chrift  ,  when  he  was  on  Earth,  did 
 not  fit  to  judge,  but  ftand to  be  judged 5  would  they  hereupon  think  it  requisite 
 to  diffolve  their  Elderfhip ,  and  to  permit  no  Tribunals ,  no  Judges  at  all ,  for  fear 
 of  fwerving  from  our  Saviour's  example  ?  If  thofe  men ,  who  have  nothing  in 
 their  mouths  more  ufual ,  than  the  poverty  of  Jefus  Chrift  and  his  Apoftles ,  al- 
 ledge not  this  as  Julian  fometime  did ,  Beati  pauferes  ,  unto  Chriftians ,  when  his 
 meaning  was  to  fpoyl  them  of  that  they  had  -,  our  hope  is  then ,  that  as  they  feri- 
 oufly  and  fincerely  wifh,  that  our  Saviour  Chrift  in  this  point  may  be  followed,  and 
 to  that  end  onely  propofe  his  bleffed  example  -,  fo ,  at  our  hands  again ,  they  will 
 be  content  to  hear  with  like  willingnefs ,  the  holy  Apoftle's  Exhortation  ,  made 
 unto  them  of  the  Laity  alfo ,  Be  ye  Followers  of  us ,  even  as  we  are  ef  Chrift  -,  let 
 rh^y^.1'  us^beyour  example,  even  as  the  Lord  Jefus  Chrift  is  ours,  that  rve  may  all  proceed  by  one 
 and  the  fame  rule. 
 
 XXIV.    But  beware  we  of  following  Chrift,  as  Thieves  follow  True-men, 
 
 That  for  their  to  take  their  Goods  by  violence  from  them.     Be  it ,  that  Bifhops  were  all  unwor- 
 
 unworih^     t)1yj  noc   one|y  Qf  Livings  ,  but  even  of  Life,  yet  what  hath  our  Lord  Jefus 
 
 priv'e  both'    Chrift  deferved ,  for  which  men  fhould  judge  him  worthy  to  have  the  things  that 
 
 them  and      are  his   given  away  from  him  ,  unto  others  that  have  no  right  unto  them  ?  For 
 
 forTof  ludf"  at  this  mark  it  is  ,  that  the  head  Lay-Reformers  do  all  aim.     Muft  thefe  unwor- 
 
 Goods,  and   thy  Prelates  give  place  ;     What  then  *.'  Shall  Better  fucceed  in  their  rooms  ?  Is 
 
 f°m-nunytohe  ""s  desired  ,  to  the  end  that  others  may  enjoy  their  Honours ,  which  fhall  doe 
 
 icnof™™.  Chrift  more   faithful  fervice  than  they   have  done  '.     Bifhops  are  the  worft  men 
 
 lar  calling ,   }lving  Up0n  Earr.h  .  therefore  let  their  fan&ified  Poffeflions  be  divided  :  Amongft 
 
 Irirne  gafta-  wIl0m  •     O  bleffed  Reformation  !  O  happy  men  ,   that  put  to  their  helping- 
 
 kf-ious  inju.    hands  for  the  furtherance  of  fo  good  and  glorious  a  Work  H   Wherefore,  albeit 
 
 ftlce-  the  whole  World  at  this  day  do  already  perceive,  and  Pofterity  be  like  hereafter 
 
 a  great  deal  more  plainly  to  difcern  ;  not  that  the  Clergy  of  God  is  thus  heaved 
 
 at,   becaufe  thevare  wicked,  but  that  means  are  wfedtoputit  into  the  heads  of  the 
 
 fimple  multitude^r-hat  they  are  fuch  indeed  -,  to  the  end  that  thofe  who  thirft  for 
 
 the  fpoyl  of  Spiritual  Poffeflions,  may,  till  fuch  time  as  they  have  their  purpofe,  be 
 
 thought  to  covet  nothing  but  onely  the  juft  extinguishment  of  un-reformablePer- 
 
 fons;  fo  that  in,  regard  of  fuch  mens  intentionjs ,  practices,  and  machinations,  againft 
 
 them, 
 
Ecclefiaslical  Polity.  A**, 
 
 — !_____ 437 
 
 them,  the  part  that  fuffereth  thefe  things,  may  moft  fitly  pray  with  David   pnda  pr«i.7.  s. 
 thou  me,  0  Lord,  according  to  my  Right  eoufnejs,  and  according  unto  mine  innocency •  o'k't 
 themaliceof  the  wicked  come  to  an  end,  and  be  thou,  the  guide  of the  -jufl,  'Notwithftand- 
 ing,   forafmuch  as  it  doth  not  ftand  with  Chriftian  humility  otherwile  to  think" 
 then  that  this  violent  outrage  of  men,  is  a  rod  in  the  ireful  hands  of  the  Lord  our 
 God,  the  (mart whereof  we  deferve  to  feel  :  Let  it  not  feera  grievous  in  the  eyes 
 of  my  reverend  LL<  the  Bifhops,  if  to  their  good  confederation  I  offer  a  view  of" 
 thofe  fores  which  are  in  the   kind  of  their  heavenly  function,  moft  apt  to  breed 
 and  which  being  not  in  time  cured,  may  procure  at  the  length  that  which  God  of 
 his  infinite  mercy  avert.     Of  Bifhops  in  his  time  St.  Jerome  complaineth,  that  they 
 took  it  in  great  difdain  to  have  any  fault,  great  orfmall  found  with  them.    EbiphaniL 
 likewife  before  Jerome,  noteth  their  impatiency  this  way,  to  have  been  the  very  caufe  28f  To*1 
 of  a  Schifm  in  the  Church  of  Chrift.,  at  what  time  one  Audius,  a  Man  of  sreat  inte-  b*r?7a"101 
 grity  of  life,  full  of  faith  and  zeal  towards  God,    beholding  thole  things  which 
 were  corruptly  done  in  the  Church,  told  the  B  B.  and  Presbyters  their  faults  in  iuch 
 fort  as  thofe  men  are  wont,  who  l&ve  the  truth  from  their  hearts,  and  walk  in  the 
 paths  of  a  moft  exacl  life.     Whether  it  were  covetoufnefs,  or  fenfuality  in  their 
 lives-,  abfurdity  or  error  in  their  teaching  5  any  breach  of  theLaws  and  Canons  of  the 
 Church  wherein  he  efpied  them  faulty,  certain  and  fure  they  were  to  be  thereof  moft 
 plainly  told.     Which  thing,  they  whofe  dealings  were  juftly  culpable,  could  not  bear  - 
 but,  inftead  of  amending  their  faults,  bent  their  hatred  againft  him  who  fought  their 
 amendment,  till  at  length  they  drove  him  by  extremity  of  infeftation,  through  wea- 
 rinefs  of  ftriving  againft  their  injuries,  to  leave  both  them,  and  with  them  the  Church 
 Amongftthe  manifold  accufations,  either  generally  intended  againft  the  Bifhops  of 
 this  our  Church,  or  laid  particularly  to  the  charge  of  any  of  them,  I  cannot  find 
 that  hitherto  their  fpitefulleft  adverfaries  have  been  able  to  fay  juftly,  that  any 
 man  for  telling  them  their  perfonal  faults  in  good  and  Chriftian  fort,  hath  fuftained 
 in  that  refpec*  much  perfection.     Wherefore,  notwithstanding  mine  own  inferior 
 eftate  and  calling  in  Gods  Church,  the  confideration  whereof  affureth  me,  that  in 
 this  kind  the  fweeteft  Sacrifice  which  I  can  offer  unto  Chrift,  is  meek  Obedience 
 reverence  and  aw  unto  the  Prelates  which  he  hath  placed  in  feats  of  higher  Autho- 
 rity over  me,  emboldned  I  am,  fo  far  as  may  conveniently  ftand  witruhat  duty  of 
 humble  fubjedion,  meekly  to  crave,  my  good  L  I.  your  favourable  pardon,  if 
 it  fhall  feem  a  fault  thus  far  to  prefume  5  or,  if  otherwife,your  wonted  courteous  accep- 
 tation.  Sinitehxcbaudmolliafato  ■  &ntid.Liz. 
 
 Sublatis  aferire  dolts     — 
 In  government,  be  it  of  what  kind  ibever,  but  efpecially  if  it  befuch  kind  of  Go- 
 vernment as  Prelates  have  over  the  Church,  there  is  not  one  thing  publiquely  more 
 hurtful  then   that  an  hard  opinion  fhould  be  conceived  of  Governors  at  the  firft: 
 and  a  good  opinion  how  fhould  the  World  ever  conceive  of  them  for  their  after-pro- 
 ceedings in  Regiment,  whofe  firft  accefs  and  entrance  thereunto,  givethjuftoccafi- 
 on  to  think  them  corrupt  men,  which  fear  not  that  God,  in  whofe  name  they  are  to 
 rule?  Wherefore  a  fcandalous  thing  it  is  to  the  Church  of  God,  and  to  the  Aclors 
 ■themfelves-dangerous,  to  have  afpired  onto  rooms  of  Prelacy  by  wicked  means.  We  are 
 -not  at  this  day  troubled  much  with  that  tumultuous  kind  of  ambition  wherewith  the 
 elections  of  "  DamaJus'mS.  Jeromes  age,  and  of  •*  Maxima s  in  Gregories  time,  and 
 of  others,  were  long  fithence  ftained.     Our  greateft  fear  is  rather  the  evil  which  a^va"n'itn- 
 c  Leo  and  Anthemius  did  by  Imperial  conftitution,  endeavour  as  much  as  in  th«n  JvSi'vit3«7 
 -lay  to  prevent.    He  which  granteth,  or  he  which  receiveth  the  office  and  dignity  of  Greg.  Naz. 
 aBifhop,otherwifethenbefeemeth  a  thing  Divine  and  moft  holy  5  he  which  beftoweth  5Hce5o  i 
 and  he  which  obteineth  it  after  any  other  fort  then  were  hone'ft  and  lawful  to  ufe,  if  pmii  venal?" 
 our  Lord  Jefus  Chrift  were  prefent  hirafelf  on  earth  to  bellow  it  even  with  his  own  raremercer"r 
 'hands,  finneth  a  fin  by  fo  much  more  grievous  then  the  fin  of  Baljlazar,  by  how  J"  ™™  amr 
 much  Offices  and  Functions  heavenly  are  more  precious  then  the  meaneft  ornaments  "on  il,3nt«m 
 
 a-  n      t  a         ■  ■    .  «.  lljre  lu(ficiar, 
 
 attimetur.  I  roiectoenvm,  quis  locus  turu*  &  qux  caufa  ffle  potent  eycnlara,  fi  veneraiula  Dei  rempla  pecumis  cxpugnentur  > 
 Quern  murum  integritatis  am  vallum  providcbimus.fi  auri  facra  fames  in  psrverralia^^^anda  profcrpa:  'quid  deniq;  caiirum 
 die  potent  aut  lecurum,fi  lanctitaj  incorrupta  corrumpatur?  CdVcralianbiis  imminer^R>ianus  ardor  avariria:,&  a  lacris  ady- 
 tisrepellaturpiiculare  flagirium.  Iraq;  caftus&  humilis  nofiris  temporibuseligirur  E,pifcdfus;  ur  quocunqjloc  rum  perveni- 
 fit,  omnia  vitar  propri*  integricate  purificer.     Nee  pretiofed  precious  or  1'inetur  Antifies.  1.  91. C.  de  Epif.  8c  Clcr. 
 
 Ppp  or 
 
-28  The  Seventh TSool^of 
 
 or  implements  which  thereunto  appertain.  If  it  be,  as  the  Apoftle  faith,  that  the 
 Holy  Ghoft  doth  make  Bifhops,  and  that  the  whole  action  of  making  them  is  Gods 
 own  deed,  men  being  therein  but  his  Agents  ;  what  fpark  of  the  fear  of  God 
 can  there  poflibly  remain  in  their  hearts,  who  reprefenting  the  perfon  of  God  in 
 naming  worthy  men  to  Ecclefiaftial  charge,  do  fell  that  which  in  his  name  they  are 
 to  beftow,  or  whoftanding  as  it  were  at  the  Throne  of  the  Living  God  do  bargain 
 for  that  which  at  his  hands  they  are  to  receive  i  Wo  worth  fuchimpious  and  irreligious 
 prophanations.  The  Church  of  Chrift  hath  been  hereby  made,  not  a  den  of 
 thieves,  but  in  a  manner  the  very  dwelling  place  of  foul  fpirits  5  for  undoubtedly,  fuch 
 a  number  of  them  have  been  in  all  ages  who  thus  have  climbed  into  :he  feat  of  Epis- 
 copal Regiment. 
 
 2  Men  may  by  orderly  means  be  inverted  with  fpiritual  Authority,  and  yet  do 
 harm  by  reafon  of  ignorance  how  toufe  it  to  the  good  of  the  Church.  It  is  faith  chry- " 
 foftom,  TroKhv  pfyj  «£iwh.<*t©.  St'oxoA&V  j  sVioco-bw 5  a  thing  highly  to  be  acccmped 
 of,  but  a  hard  thing  to  be  that  which  a  Bifhofjhould  be.  Yea  a  hard  and  a  toilfom  thing 
 it  is  for  a  Bifliop  to  know  the  things  that  belong  unto  a  Bifliop.  A  right  good  man 
 may  be  a  very  unfit  Magiftrate.  And  for  difcharge  of  a  Bifhops  Office,  to  be  well 
 minded  is  not  enough,  no  not  to  be  well  learned  alfo.  Skill  to  inftriicl:  is  a  thing  ne- 
 ceffary,  skill  to  govern  much  more  neceffary  in  a  Bifliop.  It  is  nor  fafe  for  the  Church 
 of  Chrift,  when  Pifhops  learn  what  belongeth  unto  Government,  as  Empericks 
 learn  phyfick  by  killing  of  the  fick.  Bifhops  were  wont  to  be  men  of  great  learning 
 in  the  Laws  both  Civil  and  of  the  Church  5  and  while  they  were  fo,  the  wifeft  men  in 
 the  land  for  Counfel  and  Government  were  Bifhops. 
 
 3,  Know  we  never  fo  well  what  belongeth  unto  a  charge  of  fo  great  moment,  yet 
 can  we  not  therein  proceed  but  with  hazard  of  publique  detriment,  if  we  relye  on 
 our  felves  alone,  and  ufe  not  the  benefit  of  conference  with  others.  A  fingular 
 mean  to  unity  and  concord  amongft  themfelves,  a  marvellous  help  unto  uniformity 
 in  their  dealings,  no  fmall  addition  of  weight  and  credit  unto  that  which  they  do,  a 
 ftrong  bridle  unto  fuch  as  watch  for  occafions  to  ftir  againft  them  %  finally,  a  very 
 great  ftay  unto  all  that  are  under  their  Government,  it  could  not  chufe  but  befoon 
 found,  if  Bifhops  did  often  and  ferioufly  ufe  the  help  of  mutual  confultation.  Thefe 
 three  rehearfed  are  things  onely  preparatory  unto  the  courfe  of  Epifcopal  proceed- 
 ings. But  the  hurt  is  more  manifeftly  feen  which  doth  grow  to  the  Church  of  God  by 
 faults  inherent  in  their  feveral  actions,  as  when  they  carelefly  Ordein,  when  they  Infti- 
 tute  negligently,  when  corruptly  they  beftow  Church-Livings,  Benefices,  Prebends, 
 and  rooms  efpecially  of  Jurifdi&ion,  when  they  vifit  for  gain-fake,  rather  then  with 
 ferious  intent  to  do  good,  when  their  Courts  erected  for  the  maintenance  of  good 
 Orderaredifordered}  when  they  regard  not  the  Clergy  under  them  5  when  neither 
 Clergy  nor  Laity  are  kept  in  that  aw  for  which  this  authority  fhouldfeive  3  when 
 any  thing  appeal  eth  in  them  rather  then  a  fatherly  affection  towards  the  flock  of  Chrift 
 when  they  have  no  refpett  to  pofterity,  and  finally,  when  they  negled  the  true  and 
 requifite  means  whereby  their  authority  fliould  be -upheld.  Surely  the  hurt  which 
 groweth  out  of  thefe  defeds  muft  needs  be  exceeding  great.  In  a  Minifter,  ignorance 
 and  difability  to  teach  is  a  maim,  nor  is  it  held  a  thing  allowable  to  ordain  fuch, 
 were  it  not  for  the  avoiding  of  a  greater  evil  which  the  Church  muft  needs  fuftain, 
 if  in  fo  great  fcarcity  of  able  men,  and  unfufficiency  of  mod  Parifhes  throughout 
 the  Land  to  maintain  them,  both  publick  Prayer  and  the  Adminiftrationof  Sacra- 
 ments fhould  rather  want,  then  any  man  thereunto  be  admitted  lacking  dexterity 
 and  skill  to  perform  that  which  otherwife  was  moil  requifite.  Wherefore  the  ne- 
 ceflity  of  ordaining  fuch,  is  no  excufe  for  the  rafh  and  carelefs  ordaining  of  every  one 
 that  hath  but  a  friend  to  beftow  fome  two  or  three  words  of  ordinary  commendation 
 in  his  behalf.  By  reafon  whereof  the  Church  groweth  burdened  with  filly  creatures 
 more  then  need,  whofe'  noted  bafenefs  and  infuflkiency  bringeth  their  very  Order  it 
 felf  into  contempt. 
 
 It  may  be  that  the  fear  of  a  guare  impedit  doth  caufe  Inftitutions  to  pafs  more  ea- 
 fily  then  otherv^nhey  would.  And  to  fpeak  plainly  the  very  truth,    it  may  be  that 
 Writs  of  JZuarnKximpedtt,  wereforthefe  times  moft  neceffary  in  the  others  place  : 
 Yet  where  Law  will  not  fuffermen  to  follow  their  own  judgment,  to  fliew  their  judg- 
 ment 
 
Eccle/iaBical  Tolity,  ^.^ 
 
 ment  they  are  not  hindred.  And  I  doubt  not  but  that  even  confciencelefs  and  wicked  Pa- 
 trons, of  which  fort  the  fwarms  are  too  great  in  the  Church  oiEngUnd^xt  the  more  im- 
 boldenedtoprefent  unto  Bifhops  any  reffufe,  by  finding  fo  eafie  acceptation  thereof 
 Somewhat  they  might  redrefsthis  fore,  notwithstanding  fo  ftrong  impediments,  if  it  did* 
 plainly  appear  that  they  took  it  indeed  to  heart,&  were  not  ina  manner  contented  with  k 
 
 Shall  we  look  for  care  in  admitting  whom  others  prefent,  if  that  which  fome  of  your 
 felves  confer,  be  at  any  time  corruptly  bellowed?  A  foul  and  an  ugly  kind  of  deformity 
 it  hath,  if  a  man  do  but  think  what  it  is  for  a  Bifhop  to  draw  commodity  and  gain  from 
 thofe  things  whereof  he  is  left  a  free  beftower,  and  that  in  truft,  without  any  other 
 obligation  then  his  facred  Order  only,  and  that  religious  Integrity  which  hath  been 
 prefumed  on  in  him.     Simoniacal  corruption  I  may  not  for  honors  fake  fufpeft  to  be  a- 
 mongft  men  of  fo  great  place.    So  often  they  do  not,  I  truft,  offend  by  fale5  as  by  un- 
 advifed  gift  of  fuch  preferments,  wherein  that  ancient  Canon  fhould  fpecially  be  re- 
 membred,  whichforbiddeth  a  Bifhop  to  be  led  by  humane  affection,  in  beftowing 
 thethings  of  God.    A  fault  no  where  fo  hurtful,  as  in  beftowing  places  of  jurisdiction,  Ca^•APcn,75 
 and  in  furnifhing  Cathedral  Churches,  the  Prebendaries  and  other  Dignities  whereof 
 are  the  very  truefucceffors  of  thofe  ancient  Presbyters  which  were  at  the  firft  as  Coun- 
 fellers  unto  Bifhops.     A  foul  abufe  it  is,  .that  any  one  man  fhould  be  loaded  as  fome 
 are  with  Livings  in  this  kind,  yea  fome  even  of  them  who  condemn  utterly  the  »rant- 
 ing  of  any  two  Benefices  unto  the  fame  man,  whereas  the  other  is  in  truth  a  matter 
 of  far  greater  fequel,  as  experience  would  foon  fhew,  if  Churches  Cathedral  being 
 furnifhed  with  the  refidence  of  a  competent  number  of  vertuous,  grave,  wife  and 
 learned  Divines,  the  reft  of  the  Prebends  of  every  fuch  Church  were  given  within 
 the  Diocefs  unto  men  of  worthieft  defert,  for  their  better  encouragement  unto  in- 
 duftry  and  travel.-,  unlefs  it  feem  alfo  convenient  to  extend  the  benefit  of  them  unto 
 the  learned  in  Univerfities,  and  men  of  fpecial  imployment  otherwife  in  the  affairs  of 
 the  Church  of  God.    But  howfoever,  furely  with  the  publick  good  of  the  Church  it 
 will  hardly  ftand,  that  in  any  one  perfon  fuch  favours  be  more  multiplied,  then  law 
 permitteth,  in  thofe  Livings  which  are  with  Cure. 
 
 Touching  Bifhops  Vifitations,  the  firft  inftitution  of  them  was  profitable,to  the  end 
 that  the  ftate  and  condition  of  Churches  being  known,  there  might  be  for  evils  grow- 
 ing convenient  remedies  provided  induetime.  The  obfervation  of  ChurchLaws,  the 
 correction  of  faults  in  the  fervice  of  God  and  manners  of  men,  thefe  are  things  that  vifi- 
 tors  fhould  feek.  When  thefe  things  are  inquired  of  formally,  and  but  for  cuftom  fake, 
 fees  and  penfions  being  the  only  thing  which  is  fought,  and  little  elfe  done  by  Vifitati- 
 ons 5  we  are  not  to  marvel  if  the  bafenefs  of  the  end  doth  make  the  a&ion  it  felf  loath- 
 fom.The  good  which  Bifhops  may  do  not  only  by  thefe  Vifitations  belonging  ordinarily 
 to  their  Otfice,but  alfo  in  refpecl:  of  that  power  which  the  Founders  of  Colledges  have 
 given  them  of  fpecial  truft,charging  even  fearfully  their  confciences  therewith:  the  good 
 I  fay  which  they  might  do  by  this  their  authority,  both  within  their  own  Diocefs,  and  in 
 the  well-  fprings  themfelves,  theUniverfities,  is  plainly  fuch  as  cannot  chufe  but  add 
 weight  to  their  heavy  accounts  in  that  dreadful  Day,  if  they  do  it  not. 
 
 In  their  Courts  where  nothing  but  Angular  integrity  and  Juftice  fhould  prevail^ pal- 
 pable and  grofs  corruptions  be  found,  byreafonof  Offices  fo  often  granted  unto  men 
 who  feek  nothing  but  their  own  gain,  and  make  no  account  what  difgrace  doth  grojv 
 by  their  unjuft  dealings  unto  them  under  whom  they  deal  the  evil  hereof  fhall  work 
 more  then  they  which  procure  it  do  perhaps  imagine. 
 
 At  the  hands  of  a  Bifhop  the  firft  thing  looked  for,  is  a  care  of  the  Clergy  under 
 him,  a  care  that  in  doing  good  they  may  have  whatfoever  comforts  and  encou- 
 ragements his  countenance,  authority,  and  place  may  yield.  Otherwife  what  heart 
 ihall  they  have  to  proceed  in  their  painful  courfe,  all  forts  of  men  befides  being  fo 
 ready  to  malign,  defpife,  and  everyway  opprefs  them  t  Let  them  find  nothing  but 
 difdain  in  Bifhops ;  in  the  enemies  of  prefent  Government,  if  that  way  they  lift  to  be- 
 take themfelves,  all  kind  of  favourable  and  friendly  help  5  unto  which  part  think  we 
 it  likely  that  men  having  wit,  courage,and  ftomack  will  incline  ? 
 As  great  a  fault  is  the  want  of  feverity  when  need  requireth,  asof  jrininefs  and  courte- 
 fie  in  Bifhops.But  touching  this,what  with  ill  ufageof  their  powe  amofigft  the  meaner 
 and  what  with  difuage  arnongft  the  higher  fort,they  are  in  the  eyes  of  both  forts  as  Bees 
 have  loft  their  fting.  It  isalong  time  fithence  any  great  one  hash  fele3or  almoft  any 
 
 p,p  jj  &  Me 
 
AAo  The  Seventh *BqoJ{ of 
 
 one  much  feared  the  edge  of  that  Eccclefiafiical  feverity,  which  fometime  held  Lords  and 
 Dukes  in  a  more  religious  aw  then  now  the  meaneft  are  able  to  be  kept . 
 
 A  Bifhop,  in  whom  there  did  plainly  appear  the  marks  and  tokens  of  a  fatherly  af- 
 fection towards  them  are  under  his  charge,  what  good  might  he  do  ten  thoufand  ways 
 more  thenany  man  knows  how  to  fet  down  ff  But  the  fouls  of  menarenotloved^  that 
 which  Chrift  (lied  his  blood  for,  is  not  efteemed  precious.  This  is  the  very  root,  the 
 fountain  of  all  negligence  in  Church- Government. 
 
 Moft  wretched  are  the  terms  of  mens  eftate  when  once  they  are  ara  point  of  wrechlef- 
 nefs  fo  extream,  that-  thy  bend  not  their  wits  any  further  than  only  to  fhift  out  the  pre- 
 fent  time,never  regarding  what  ihali  become  of  their  SucceiTors  after  them.Had  our  Pre- 
 deceffors  lb  loofely  caft  offfrom  them  all  care  and  refpe&  to  pofterity,  a  Church  Chri- 
 ftian  there  had  not  been,about'the  regiment  whereof  we  fhould  need  at  this  day  to  ftrive. 
 It  was  the  barbarous  affection  of  Nero,  that  the  mine  of  his  own  Imperial  Seat  he  could 
 .  have  been  well  enough  contented  to  fee,  in  cafe  he  might  alfo  have  feen  it  accompanied 
 with  the  fall  of  the  whole  World:  An  affection  not  more  intolerable  then  theirs,  who 
 care  not  to  overthrow  all  pofterity,  fo  they  may  purchafe  a  few  days  of  Ignominious 
 fafety  unto  themfelves,  and.theirprefenteftates-,  if  it  may  be  termed  a  fafety  which 
 tendeth  fo  faft  unto  their  very  overthrow,  that  arethePurchafersof  it  in  fo  vile  and 
 •bafe  manner. 
 
 Men  whom  itftandeth  upon  to  uphold  a  reverend  eftimation  of  themfelves  in  the 
 minds  of  others,  without  which  the  very  beft  things  they  do  are  hardly  able  to 
 efcape  difgrace,  muft  before  it  be  over-late  remember  how  much  eafier  it  is  to  re- 
 tain credit  once  gotten,  then  to  recover  it  being  loft.  The  Executors  of  Bifhops 
 are  fuedif  their  Manfion-houfe  be  fuffered  to  go  to  decay  :  But  whom  fhall  their 
 Succeflbis  fue  for  the  dilapidations  which  they  make  of  that  Credit,  the  unre- 
 paired diminutions  whereof  aviII  in  time  bring  to  pafs,  that  they  which  would  moft. 
 do  good  in  that  calling,  fhall  not  be  ablev  by  reafon  of  prejudice  generally  fetled 
 in  the  minds  of  all  forts  againft  them.  By  what  means  their  eftimation  hath  hi- 
 E  .fi  .  ,  c  therto  decayed,  it  is  no  hard  thing  to  difcern.  Herodand  Arcbelaus  are  noted  to 
 s .. "  "  have  fought  out  purpofely  the  dulleft  and  moft  ignoble  that  could  be  foundamongft 
 the  people,  preferring  fuch  to  the  High-Priefts  Office,  thereby  to  abate  the  great 
 opinion  which  the  multitude  had  of  that  Order,  and  to  procure  a  more  expedite 
 courfe  for  their  own  wicked  Counfels,  whereunto  theytfaw  the  High-Priefts  were 
 no  fmall  impediment,  as  long  as  the  common  fort  did  much  depend  upon  them.  It 
 maybe,  there  hath  been  partly  forne  fhow  and  juft  fufpition  of  like  practice  in  fome, 
 in  procuring  the  undeferved  preferments  of  fome  unworthy  perfons,  the  very  caufe 
 of  whofe  advancement  hath  been  principally  their  unworthinefs  to  be  advanced. 
 But  neither  could  this  be  done  altogether  without  theinexcufable  fault  of  fome  pre- 
 ferred before,  and  fo  oft  we  cannot  imagine  it  to  have  been  done,  that  either  onely 
 or  chiefly  from  thence  this  decay  of  their  eftimation  may  be  thought  to  grow. 
 Somewhat  it  is  that  the  malice  of  their  cunning  Ad verfaries,  but  much  more  which 
 themfelves  have  effected  againft  themfelves.  A  Bifhops  eftimation  doth  grow  from 
 the  excellency  of  vertues  fuitable  unto  his  place.  Unto  the  place  of  a  Bifhop  thofe 
 high  Divine  Vertues  are  judged  fuitable,  which  vertues  being  not  eafily  found  in  other 
 forts  of  great  men,  do  make  him  appear  fo  much  the  greater  in  whom  they  are  found. 
 
 Devotion,  and  the  feeling  fenfe  of  Religion  are  not  ufual  in  the  nobleft,  wifefr, 
 and  chiefeft  Perfonages  of  State,  by  reafon  their  wits  are  fo  much  imployed  another 
 way,  and  their  mindes  fo  feidom  converfant  in  heavenly  things.  If  therefore  where- 
 in themfelves  are  defective,  they  fee  that  Bifhops  do  bleftedly  excel,  it  frameth  fe> 
 cretly  their  hearts  to  a  ftooping  kinde  of  difpofition,  clean  oppofite  to  contempt : 
 The  very  countenance  of  Mofes  was  glorious  after  that  God  had  conferred  with  him. 
 And  where  Biihops  are  the  powers  and  faculties  of  whofe  fouls  God  hath  poffeft, 
 thofe  very  a&ions,  the  kind  whereof  is  common  unto  them  with  other  men,  have 
 notwithftanding  in  them  a  more  high  and  heavenly  form,  which  draweth  correfponr 
 denteftimation  unto  it,  by  vertue  of  that  celeftial  impreffion,  which  deep  meditation 
 of  holy  thing\  and  as  it  were  converfation  with  God  doth  leave  in  their  mindes. 
 So  that  Bifhops  which  will  be  efteemed  of  as  they  ought,  muft  frame  themfelves  to 
 th  at  very  pattern  from  whence  thofe  Afian  Bifhops  unto  whom  St.  $obn  wnteth  were 
 denominated,  even  fo  far  forth  as  this  our  frailty  will  permit  •,  fhine  they  muft  as  An- 
 gels of  God  in  the  midft  of  perverfe  men.    They  arenot  to  look  that  the  world  fhould 
 
 always 
 
Ec'ck/idtticdl  Tolity*  a Ai 
 
 always  carry  the  affection  of  Conflantine,  to'  bury  that  which  might  derogate  from 
 them,   and  to  cover  their  imbecilities.     More  then  high  time  it  is,  that  they  be- 
 think themfelves  of  the  Apoftles  admonition-,   Attende  tibi^  Have  a  vigilant  eye  to  thy 
 (elf.   They  erre  if  they  do  not  perfwade  themfelves  that  wherefoever.  they  walk  or  fir 
 be  it  in  their  Churches  or  in  their  Confiftories,  abroad  or  at  home,  at  their  Tables  or 
 in  their  Clofets,  they  are  inthemidft  of  fnares  laid  for  them  :  Wherefore  as  they  are 
 with  the  Prophet  every  one  of  them  to  make  it  their  hourly  prayer  unto  God,  Lead  me, 
 0  Lord,  in  thy  righteoujnefs,  becaufe  of  enemies ;  fo  it  is  not  fafe  for  them,  no  not  for  a 
 moment  toflacken  their  irtduftry  in  feeking  everyway  that  eftimation  which  may  fur- 
 ther their  labours  unto  the  Churches  good.  Abfurdity,tho  ugh  but  in  words,  rauft  needs 
 be  this  way  a  maim,  where  nothing  but  wifdom,  gravity,  and,'  judgement  is  looked  for„ 
 That  which  the  fon  of  Syrach  hath  concerning  the  Writings  of  the  old  Sages,  Wife 
 fentences  are  found  in  them  •,  mould  be  the  proper  mark  and  character  of  Bifhops  fpee- 
 ches  5  whofe  lips,  as  doors,  are  not  to  be  opened,  but  for  egrefs  of  inftruction  and 
 found  knowledge.     Ifbafefervility  and  dejection  of  minde  be  ever  efpied  in  them, 
 how  fhould  men  efteern  them  as  worthy  the  rooms  of  the  great  Ambaffadors  of  God  ? 
 A  wretched  defire  to  gain  by  bad  and  unfeemly  means,  ftandeth  not  with  a  mean 
 mans  credit,  much  left  with  that  reputation  which  Fathers  of  the  Church  fhould  be 
 in.     But  if  befides  all  this,  there  be  alfo  coldnefs  in  works  of  Piety  and  Charity, 
 utter  contempt  even  ofLearning  it  felf,.  no  care  to  further  it  ;by  any  fuch  helps  as  they 
 eafriy  might  and  ought  to  afford,  no  not  as  much  as  that  due  refpect  unto  their  very  Fa- 
 milies about  them,  which  all  men  that  are  of  account  do  order  as  neer  as  they  can  id 
 fuch  fort,that  no  grievous  offenfive  deformity  be  therein  noted ;  if  there  ftill  continue 
 in  that  moft  Reverend  Order,  fuch  as  by  fo  many  Engines,  work  day  and  nightto  pull 
 down  the  whole  frame  of  their  own  eftimation  amongft  men-,  fome  of  the  reft  fecretty 
 alfo  permitting  others  their  induftrious  oppofites,  every  day  more  and  more  to  feduce 
 the  multitude,  how  fhould  the  Church  of  God  hope  for  great  good  at  their  hands  ? 
 What  we  have  fpoken  concerning  thefe  things,let  not  malicious  accufers  think  them- 
 felves therewith  juftified  <  no  more  then  Shimei  was  by  his  Soveraigns  moft  humble  and 
 meek  acknowledgment  even  of  that  very  crime  which  fo  impudent  aCaitiffs  tongue  up- 
 braided him  wkhal^theone  in  the  virulent  rancour  of  a  canckred  affection,took  that  de- 
 light for  the  prefent,  which  in  the  end  did  turn  to  his  own  more  tormenting  wo  5  the  o- 
 ther  in  the  contrite  patience  even  of  deferved  malediction,  had  yet  this  comfort,  It  may 
 be  the  Lord  will  look  on  mine  affliction,  and  do  me  good  for  his  cur  fing  this  day.  As  for  us  0- 
 ver  whom  Chrift  hath  placed  them  to  be  the  chiefeft  Guides  and  Paftors  of  our  fouls, 
 our  common  fault  is,  that  we  look  for  much  more  in  our  Governors  then  a  tolerable  fuf-  2-  Sjn"5«« 
 ficiency  can  yield,  and  bear  much  lefs,then  Humanity  and  Reafon  do  require  we  fhould. 
 Too  much  perfection  over  rigoroufly  exacted  in  them,  cannot  but  breed  in  us  perpetual 
 difcontentment,and  on  both  parts  caufe  all  things  to  be  unpleafant.     It  is  exceedingly 
 worth  the  noting,which  Plato  hath  about  the  means  whereby  men  fall  into  an  utter  dif- 
 like  of  all  men  with  whom  they  converfe :  This  forvrenefs  of  minde  which  maketh  every         .      g. 
 mans  dealings  unfavoury  in  our  tafle,  enter eth  by  an  unskilful  over-weening,  which  at  the     at,i" 
 fir  (I  we  have  of. one,  andfo  of  another,  in  whom  we  afterwards  find  our  felves  to  have  been 
 deceived,  they  declaring  themfelves  in  the  end  to  be  frail  men,  whom  we  judged  demi- 
 gods :  when  we  have  oftentimes  been  thus  beguiled,  and  that  far  befides  expectation,  we 
 grow  at  the  length  to  this  plain  conclufton,  That  there  is  nothing  at  all  found  in  any  man. 
 Which  bitter  conceit  is  unfeemly,  and  plain  to  have  rifen  from  lack  of  mature  judgment  in 
 humane  affairs-,  which  if  fo  be  we  did handle  With  art, we  would not  enter  into  dealings  with 
 men,  otherwifc  then  being  beforehand  grounded  in  this  perfwafion,  that  the  number  of  per- 
 jons  notably  good  or  bad,  is  but  very  fmalli  that  the  moft  part  of  good  have  fome  evil,  and 
 of  evil  men,  fome  good  in  them.    So  true  our  experience  doth  find  thofe  Aphorifms  of 
 Mercitruis  Tr  if  me  gift  us,  'A^u/jccniv  7p  dyxjov  wjyife  xajxpivav  -?  xax'et/s,  To  purge 
 gooddnefs  quite  and  clean  from  all  mixture  of  evil  here,  is  a  thing  impoflible.  Again, 
 To  w  ]\im>  xaxJr  dv  y-lfc'U  dyx%v  &£,    When  in  this  World  we  term  a  thing 
 good,  we  cannot  -by  exact  conftruction  have  any  other  true  meaning,  then  that  the  "'aTIir:'j|^ 
 laid  thing  lb  termed,  is  not  noted  to  be  a  thing  exceeding  evil.     And  again,  Mo'ror  ™"  I0' 
 u>    '■■i.mXn'wie'(^ovoc(cf,  tS  dyx^Q  ot  avSpohzKy  tdq  ipyov  is'Skf/M,   Amongft  men,    O 
 Efclap'ms,  The  name  of  that  which  is  good  we  finde,  but  no  where  the  very  true 
 thing  it  felf.     When  we  cenfure  the -deeds  and  dealings  of  our  Superiors,  to  bring 
 with  us  a  fore-conceit  thus  qualified,  fhaJl  be  as  well  On  our  part  as  theirs,  a  thing 
 
 available 
 
aaz  The  Seventh <Boo{  of 
 
 Sen.  47.2;. 
 
 availeable  unto  quietnefs:  But  howfoever  the  cafe  doth  ftand  with  mens  either  good 
 or  bad  quality,  theverdid  which  our  Lord  and  Saviour  hath  given,  mould  continue 
 for  ever  fure,     «g«<e  Deiftwt,  Deo,  let  men  bear  the  burthen  of  their  own  iniquity, 
 as  for  thofe  things  which  are  Gods,  let  not  God  be  deprived  of  them.     For  if  only 
 Aft$  5  I.       to  withold  that  which  fliould  be  given,  be  no  better  then  to  rob  God  ?  if  to  with- 
 draw any  mite  of  that  which  is  but  in  purpofe  only  bequeathed,  though  as  yet  un- 
 delivered into  the  facred  treafure  of  God,  be  a  Sin  for  which  Ananias  and  Sapphyra 
 felt  fo  heavily  the  dreadful  hand  of  Divine  revenge  5  quite  and  clean  to  take  that 
 away  which  we  never  gave,  and  that  after  God  hath  for  fo  many  ages  therewith 
 been  poiTefled,  and  that  without  any  other  mew  of  caufe,  faving  only  that  it  feen> 
 eth  in  their  eyes  whofeek  it,  to  be  too  much  for  them  which  have  it  in  their  hands, 
 can  we  term  it,  or  think  it,  lefs  then  moft  impious  injuftice,  moft  hainous  facriledge  ? 
 Such  was  the  Religious  affe&ion  of  fofeph,  that  it  fuftered  him  not  to  take  that  ad- 
 vantage, no  not  againft  the  very  Idolatrous  Priefts  of  Egypt,  which  he  took  for  the 
 purchasing  of  other  mens  lands  to  the  King  ;  but  he  conhdered,  that  albeit  their  Ido- 
 latry deferved  hatred,  yet  for  the  honors  fake  due  unto  Priefthbod,  better  it  was  the 
 Kin"  himfelf  fliould  yield  them  relief  in  publique  extremity,  then  permit  that  the 
 fame  necetfity  mould  conftrain  alfo  them  to  do  as  the  reft  of  the  people  did.     But,  it 
 may  be,  men  have  now  found  out,  that  God  hath  propofed^the  Chriftian  Clergy,  as 
 3  prey  for  all  men  freely  to  feize  upon$  that  God  hath  left  them  as  the  fifties  of  the 
 Sea  "which  every  man  thatlifteth  to  gather  into  his  net  may  5  or  that  there  is  no  God 
 In  Heaven  to  pity  them,  and  to  regard  the  injuries  which  man  doth  lay  upon  them: 
 Yet  the  publique  good  of  this  Church  and  Commonwealth  doth,  I  hope,  weigh 
 fomewhat'in  the  hearts  of  all  honeftly  difpofed  men.    Unto  the  publique  good, 
 no  one  thing  is  more  directly  availeable,  then  that  fuch  as  are  in  place,  whether  it  be 
 of  Civil,  or  of Ecclefiaftical  Authority,  be  fo  much  the  more  largely  furnifhed  even 
 with  external  helps  and  ornaments  of  this  life,  how  much  the  more  highly  they 
 are  in  power  and  calling  advanced  above  others.     For  nature  is  not  contented  with 
 bare  fufficiency  unto  the  fuftenance  of  man,  but  doth  evermore  covet  a  decency 
 proportionable  unto  the  place  which  man  hath  in  the  body  or  fociety  of  others: 
 For  according  unto  the  greatnefs  of  mens  calling,  the  meafure  of  all  their  actions 
 doth  CTrow  in  every  mans  fecret  expectation,  fo  that  great  men  do  always  know, 
 that  great  things  are  at  their  hands  expected.     In  a  Bifhop  great  liberality,  great 
 hofpitality,  actions  in  every  kinde  great  are  looked  for :  And  for  actions  which 
 mull:  be  great,  mean  iuftruments  will  not  ferve.    Men  are  but  men,  what  room  foever 
 anion"  ft  men  they  hold  :  If  therefore  the  meafure  of  their  Worldly  liabilities  be 
 beneath  that  proportion  which  their  calling  doth  make  to  be  looked  For  at  their 
 hands,  a  ftronger  inducement  it  is  then  perhaps  men  are  aware  of,  unto  evil  and  cor- 
 rupt dealings,  for  fupply  of  that  defect.     For  which  caufe,  we  muft  needs  think  it 
 a  thing  neceflary  unto  the  common  good  of  the  Church,  that  great  Jurisdiction  be- 
 in0  "ranted  unto  Biftiops  over  others,  a  ftate  of  wealth  proportionable  mould  like- 
 wSe^be  provided  for  them  :  where  wealth  is  had  in  fo  grear  admiration ,  as  gene- 
 rally in  this  golden  age  it  is?  that  without  it  Angelical  perfections  are  not  able  to 
 deliver  from  extreme  contempt,  furely  to  make  Bifhops  poorer  then  they  are, 
 were  to  make  them  of  lefs  account  and  eftimation  then  they  mould  be.  Wherefore 
 if  detriment  and  difhonor  do  grow  to  Religion,  to  God,  to  his  Church,  when  the 
 publique  account  which  is  made  of  the  chief  of  the  Clergy  decayeth,  how  mould 
 it  be,  but  in  this  refpeft,  for  the  good  of  Religion,  of  God,  or  his  Church,  that 
 the  vvealth  of  Bifhops  be  carefully  preferved  from  further  diminution  i  The  tra- 
 vels and  croffes  wherewith  Prelacy  is  never  unaccompanied,  they  which  feel  them 
 know  how  heavy,  and  how  great  they  are.     Unlefs  fuch  difficulties  therefore,  an- 
 nexed unto  that  eftate,  be  tempered  by  co-annexing  thereunto  things  efteemed  of  in 
 this  World,  how  mould  we  hope  that  the  minds  of  men ,  fhunning  naturally  the 
 burthens  of  each  fun&ion,  will  be  drawn  to  undertake  the  burthen  of  Epifcopal 
 care  and  labour  in  the  Church  of  Chrift?    Wherefore  if  long  we  defire  to  enjoy 
 the  peace,  quietnefs ,  order  and  (lability  of  Religion,  which  Prelacy  (  as  hath 
 been  declared )  caufeth,  then  muft  we  neceffarily,  even  in  favour  of  the  publiqne  good, 
 uphold  thofe  things,  the  hope  whereof  being  taken  away,  it  is  not  the  meer  good- 
 nefs  of  the  charge,  and  the  Divine  acceptation  thereof,  that  will  be  able  to  invite 
 
 many 
 
7x cleft 'attic al  ^Polity.  a  4.2 
 
 many  thereunto.     What  fhall  become  of  that  Commonwealth  or  Church  in  the  end 
 which  hath  not  the  eye  of  Learning  to  beautifie,  guide,  and  direft  it  i   At  die 
 length,  what  (hall  become  of  that  Learning,  which  hath  not  wherewith  any  more 
 to  encourage  her  induftrious  followers  i  And  finally,  what  fhall  become  of  that 
 courage  to  follow  learning,  which  hath  already  fo  much  failed  through  the  onelv 
 diminution  of  her  chiefefl  rewards,  Bifhopricks  <  Surely,  wherefoever  this  wicked 
 intendment  of  overthrowing  Cathedral  Churches,  or  or  taking  away  thofe  Living 
 Lands,  and  Pofifeflions, which  Biihops  hitherto  have  enjoyed,  lhall  once  p-evail,  the 
 hand  maids  attending  thereupon  will  be  Paganifm,  and  extreme  Barbarity.     In  the 
 Law  of  Mofes,  how  careful  provifion  is  made  that  goods  of  this  kind  miaht  re- 
 main to  the  Church  for  ever  :  Te  Jhali  not  make  common  the  holy  things  of  the  chil 
 dren  of  ifrael,   left  ye  dye,  faith  the  Lord.     Touching  the  fields  annexed  unto  Le-  Numbl8-  52. 
 vitical  Cities,  the  Law  was  plain,  they  might  not  be  fold;  and  the  reafon  of  the  Law, 
 this,  for  it  was  their  fo[fe(?ion  for  ever.  He  which  was  Lord  and  owner  of  it,  his  will  L:vu'2?* 
 and  pleafure  was,  that  from  the  Levites  itfhould  never  pafs,  to  be  enjoyncd  by  any 
 other.     The  Lords  own  portion,   without  his  own  CommifTion  and  Grant,  how 
 fhould  any  man  juftly  hold  <     They  which  hold  it  by  his  appointment ,    had  it 
 plainly  with  this  condition,  They  fiall  not  fell  of  it,  neither  change  it,  nor  alienate  the 
 firjt-fruits  of  the  Land ;  for  it  is  holy  unto  the  Lord.     It  falleth  fomcunes  out    as  Ezek-  4-  8- 
 the  Prophet  Habbakku  knottt\\,  that  the  very  prey  of  Savage  Beafls  becomcth dreadful iw  mblk' 2'  1?" 
 to  themfelves.     It  did  fo  in  $ud<ts,  Achan,  Nebuchadnezzar-,  their  evil- pui chafed 
 goods  were  their  fnare,  and  their  prey  their  own  terror  :   A  thing  no  where  fo 
 likely  to  follow,   as  in  thofe  goods  and  poffeffions,  which  being  laid  where  they 
 fhould  not  reft,  have  by  the  Lords  own  teftimony,  his  moft  bitter  curfe5  their  un-  Mil-5-9 
 dividable  companion.     Thefe  perfwafions  we  ufe  for  other  mens  caufe ,   not  for 
 theirs  with  whom  God  and  Religion  are  parts  of  the  abrogated  Law  of  Ceremo- 
 nies.    Wherefore  not  to  continue  longer  in  the  cure  of  aSoiedefperate,  there  was 
 a  time  when  the  Clergy  had  almoft  as  little  as  thefe  good  people  wifh.     But  the 
 Kings  of  this  Realm  and  others,  whom  God  had  bleft,  confidered  devoutly  with 
 themfelves,  as  David  in  like  cafe  fometimes  had  done,  Is  it  meet  that we  at the  hands 
 of  Cod  fhould  enjoy  all  kindes  of  abundance,  and  Gods  Clergy  fujfer,  want  {  They  con- 
 fidered that  of  Solomon,  Honor  God  with  thy  fub fiance,  and  the  chiefefl  of  all  thy  re- 
 venue;  fo  fhall  thy  barns  be  filled  with  corn,  and  thy  veffels  'fhall  run  over  with  new  Prov' J'  9' 
 wine.    They  confidered  how  the  care  which  Jehofraphat  had,  in  providing  that  the     Ch 
 Levites  might  have  encouragement  to  do  the  work  of  the  Lord  chearfully,   was  chap/i0".'9' 
 left  of  God  as  a  fit  pattern  to  be  followed  in  the  Church  for  ever.     They  confidered 
 what  promife  our  Lord  and  Saviour  hath  made  unto  them,    at  whofe  hands  his 
 Prophets  fhould  receive  but  the  leaft  part  of  the  meaneft  kind  of  friendlinefs 
 though  it  were  buta  draught  of  water  :  Which  promife  feemeth  not  to  betaken    as 
 if  Chrift  had  made  them  of  any  higher  courtefie  uncapable,  and  had  promifed  re- 
 ward not  unto  fuch  as  give  them  but  that,  but  unto  fuch  as  leave  them  but  that.  They 
 confidered  how  earneftthe  Apoftleis,  that  if  the  Minifters  of  the  Law  were  fo  am- 
 ply provided  for,  lefs  care  then  ought  not  to  be  had  of  them,  who  under  the  Go- 
 fpel  of  Jefus  Chrift,  poflefs  correfpondent  rooms  in  the  Church.     They  confider- 
 ed how  needful  it  is,  that  they  who  provoke  all  others  unto  works  of  Mercy  and 
 Charity,  fhould  efpecially  have  wherewith  to  be  examples  of  fuch  things,  and  by 
 fuch  meons  to  win  them,  with  whom  other  means,  without  thofe,  do  commonly  take 
 very  fmall  effecT:. 
 
 In  thefe  and  the  like  confiderations,  the  Church-Revenues  were  in  ancient  times 
 augmented,  our  Lord  thereby  performing  manifeftly  the  promife  made  to  his  fer- 
 vants,  that  they  which  did  leave  either  Father,  or  Mother,  or  Lands,  or  goods  for  his 
 fake,  fhould  receive  even  in  this  World  an  hundred  fold.  For  fome  hundreds  of  years 
 together,  they  which  joyned  themfelves  to  the  Church,  were  fain  to  relinquilh  all 
 worldly  emoluments,  and  to  endure  the  hardnefs  of  an  afflicted  eftate.  Afterward 
 the  Lord  gave  reft  to  his  Church,  Kings  and  Princes  became  as  Fathers  thereunto, 
 the  hearts  of  all  men  inclined  towards  it,  and  by  his  providence  there  grew  unto  it 
 every  day  earthly  pofTeflions  in  more  and  more  abundance,  till  the  greatnefs  there- 
 of bred  envy,  which  no  diminutions  are  able  to  fatisfie:  For,  as  thofe  ancient  Nuifing 
 
 Fathers 
 
^j.^.  The  Seventh  lyool^  of 
 
 Fathers  thought  they  did  never  beftow  enough  5  even  fo  in  the  eye  of  this  prefent  age» 
 aslongasany  thing  remaineth,  it  feemeth  to  bee  too  much.  Our  Fathers  we  imi- 
 tate tnperverfttm,  as  Tertullian  fpeaketh  -,  like  them  we  are,  by  being  in  equal  degree 
 the  contrary  unto- that  which  they  were.  Unto  thofe  earthly  bleffings  which  God 
 as  then  did  with  fo  great  abundance  pour  down  upon  the  Ecclefiaftical  ftate,  we  may 
 in  regard  of  moft  neer  refemblance,apply  the  felf  fame  words  which  the  Prophet  hath, 
 pfi.105!  4,25  God" bleffed  them  exceedingly;  and,  by  this  very  mean,  tttrnedtke hearts  of  their  own  Br c- 
 thrcnto  hate  them,  and  to  deal  politiquelyrvith  his  fervmts.  Computations  are  made, 
 and  there  are  huge  fums  fet  down  for  Princes,  to  fee  how  much  they  may  amplifie  and 
 enlarge  their  own  treafure  ;  how  many  publique  burthens  they  may  eafe ;  what  prefent 
 mean's  they  have  to  reward  their  fervants  about  them,  if  they  pleafe  but  to  grant  their 
 aflent,  and  to  accept  oft  he  fpoil  of  Biftiops,  by  whom  Church-goods  are  but  abufed 
 unto  pomp  and  vanity.  Thus  albeit  they  deal  with  one,  whofe  princely  vcrtue  giveth 
 •  them  fmall  hope  to  prevail  in  impious  and  facrilegious  motions-,  yet  fhame  they  not  to 
 move  her  Royal  Majefty  even  with  a  fuit  not  much  unlike  unto  that  wherewith  the 
 Jewifh  High-Prieft  tried  fadas,  whom  they  follicited  unto  Treafon  againfthiSjMafter 
 and  propofed  unto  him  a  number  of  filver-pence  in  lieu  of  fo  vertuous  and  honeft  a 
 fervice.  But  herfacred  Majefty  difpofed  to  be  always  like  her  felf,  her  heart  fo  far 
 eftranged  from  willingnefs  to  gain  by  pillage  of  that  eftate,  the  only  awe  whereof  under 
 God  ihe  hath  been  unto  this  prefent  hour  as  of  all  other  parts  of  this  noble  Common- 
 wealth whereof  (lie  hath  vowed  her  felf  a  Protector  till  the  end  of  her  days  on  earth, 
 which,  if  nature  could  permit,  we  wifti,  as  good  caufe  we  have,  endlefs  :  this  her 
 oracious  inclination  is  more  then  a  feven  times  fealed  warrant,  upon  the  fame  afliirance 
 whereof  touching  time  and  a&ion,  fo  dilhonourable  as  this,  we  are  on  her  part  moft: 
 fecure,  not  doubting  but  that  unto  all  pofterity,  it  ihall  for  ever  appear,  that  from 
 thefirftto  the  very  laft  of  her  Soveraign  proceedings,  there  hath  not  been  one  au- 
 thorized deed,other  then  confonant  with  that  Symmachus  faith,  Fifcus  bonorum  Prin- 
 ciPum  ,  nonfacerdotum  damnis fedhoflium  fpoliis  augeatur;  confonant  with  that  impe- 
 lA>. i o.sp.54.  rial  Jaw,  Ed  qu* ad beatiflim*  ecclefi/tjura  pertinent,  tanquam  ipfatft  facrofan&am  (jr  re- 
 Thco'dof!  &"  Ugiofam  Ecclefiam  intatfa  convenit  venerabiliter  cuftodiri  ;  ut  ficttt  if  fa  religionis  &  fidei 
 Archart.  mater  perpetua  eff,  ita  ejus  patrintonium  jugiter  fervetur  illdftcm.  As  for  the  cafe 
 of  publique  burthens,  let  any  politician  living,  make  it  appear,  that  by  confiscation 
 Lofcaicr  of  Bimops  livings,  and  their  utter  diflolution  at  once,  the  Common-wealth  fhall  ever 
 have  half  that  relief  and  eafe  which  it  receivethby  their  continuance  as  now  they  are, 
 and  it  ftiall  give  us  fomecaufe  to  think,  that' albeit  we  fee  they  are  impioufly  and  ir- 
 religioufly  minded,  yet  we  may  efteem  them  at  leaft  to  be  tolerable  Common- 
 wealths-men. But  the  cafe  is  too  clear  and  manifeft,  the  World  doth  but  too  plain- 
 ly fee  it,  that  no  one  Order  of  fubje&s  whatfoever  within  this  Land  doth  bear  the  fe- 
 venth  part  of  that  proportion  which  the  Clergy  beareth  in  the  burthens  of  the  Com- 
 monwealth; No  revenue  of  the  Crown  like  unto  it,  either  for  certainty  or  for  great- 
 nefs.  Let  the  good  which  this  way  hath  grown  to  the  Common-wealth  by  the 
 diflolution  ofreligious  houfes,  teach  men  what  eafe  unto  publique  burthens  there  is 
 like.to  grow,  by  the  overthrow  of  the  Clergy.  My  meaning  is  not  hereby  to  make 
 the  ftdte  of  Bimopricks,  and  of  thofe  diflblved  Companies  alike,  the  one  no  lefs  un- 
 lawful to  be  removed  then  the  other.  For  thofe  Religious  perfons  were  men  which 
 followed  only  a  fpecial  kind  of  Contemplative  life  in  the  Commonwealth^  they  were 
 properly  no  portion  of  Gods  Clergy  (only  fuch  amongft  them  excepted,  as  were  alfo 
 Priefts )  their  goods  (  that  excepted,  which  they  unjuftly  held  through  the  Popes 
 ufurped  power  of  appropriating  Ecclefiaftical  livings  unto  them)  may  in  part  feem 
 tobeofthenatureofCivilpofleffions,  held  by  other  kinds  of  Corporations  fuch  as 
 the  City  of  London  hath  divers.  Wherefore,  as  their  inftitution  was  human,  and 
 their  end  for  the  moft  part  fuperftitious,  they  had  not  therein  meerly  that  holy  and 
 divine  intereft  which  belongeth  unto  Btfhops,  who  being  imployed  by  Chrift  in  the 
 principal  fervice  of  his  Church,  are  receivers  and  difpofersof  his  patrimony,  as  hath 
 been  mowed,  which  whofoever  fhall  with -hold  or'with-draw  at  any  time  from  them, 
 he  undoubtedly  robbeth  God  himfelf.  If  they  abufe  the  goods 'of  the  Church  unto 
 pomp  and  vanity,  fuch  faults  we  do  not  excufe  in  them;  Only  -tve  wifti  it  to  be  con- 
 iidered  whether  fuch  faults  be  verily  in  them,   or  elfe  but  obje&ed  againft  them  by 
 
 fuch, 
 
EcclefiaBical  Tolity,  4.4.5 
 
 fuch'as  gape  after  fpoil,  and  therefore  are  no  competent  judges  what  is  moderate  and 
 what  excefliv^  in  them,  whom  under  this  pretence  they  would  fpoil.  But  the  accufati- 
 on  maybe  juft,  In  plenty  andfulnefs  it  m.vy  bewe  areof  God  more  forgetful  then  were 
 requifite,     Nonvithftanding  men  fhould  remember  how  not  to  the  Clergy  alone  it 
 was  faid  by  Mofes  in  Deuteronomy,  Ne  cum  manducaverii  &  biberis  cjr  domos  optima*  <edi- 
 ficaveris :  If  the  remedy  prefcribed  for  this  difeafe  be  good,  let  it  unpartially  be  ap- 
 plied.    Interefk  Reip.  utre  fu  l  £>UIS  QU  E  bene  utatur.     Let  all  ftates  be  put  to 
 their  moderate  penfions,let  their  livings  and  lands  be  taken  away  from  them  whofoever 
 they  be,  in  whom  fuch  ample  poffeffions  are  found  to  have  been  matters  of  grievous 
 abufe:  Were  this  juft  <  would  Noble  Families  think  this  reafonable  i  The  Title 
 which  Bifhops  have  to  their  livings  is  as  good  as  the  title  of  any  fort  of  men  unto 
 whatsoever  we  accompt  to  be  moft  juftly  held  by  them  -,  yea,  in  this  one  thing,  the 
 claimof^  B.  hath  preheminence  above  all  fecular  Titles  of  right,  inthatGods  own 
 intereft  is  the  tenure  whereby  they  hold,  even  as  alfo  it  was  to  the  Priefts  of  the 
 Law  an  aflurance  of  their  fpiritual  goods  and  poffeffions,  whereupon  though  they 
 many  times  abufed  greatly  the  goods  of  the  Church,  yet  was  not  Gods  patrimony 
 therefore  taken  away  from  them,  and  made  faleable  unto  other  Tribes.     To  rob 
 God,  to  ranfack  the  Church,  to  overthrow  the  whole  Order  of  Chriftian  Bifhops, 
 and  to  turn  them  out  of  Land  and  Living,  out  of  Houfe  and  Home,  what  man  of 
 common  honefty  can  think  it  for  any  manner  of  abufe  to  be  a  remedy  lawful  or  juft  i 
 We  muft  confers  that  God  is  righteous  in  taking  away  that  which  men  abufe: But  doth 
 that  excufe  the  violence  of  Thieves  and  Robbers  i  Complain  we  will  not,  with 
 S.  tferom,  that  the  hands  of  men  arefoftraightlytyed,  and  their  liberal  minds  fo  much 
 bridled  and  held  back  from  doing  good  by  augmentation  of  the  Church- Patrimony.     For  ^"jc-VrfotV 
 we  confefs  that  herein  mediocrity  may  be  and  hath  been  fometime  exceeded.     There  idoiorum,°auS. 
 did  want  heretofore  a  Mofes  to  temper  mens  liberality,  to  fay  unto  them  who  enriched  rj«*>  m\m\ 
 the  Church,  Sufficit,  Stay  your  hands  left  fervour  of  zeal  do  caufe  you  to  empty  rediw"*  c*" 
 your  felves  too  far.      It  may  be  the  largenefs  of  mens  hearts  being  then  more  mode-  piunr.iforis 
 rate,  had  been  after  more  dureable-,  and  one  ftate  by  too  much  over-growing  the  reft,  nS%uu%c 
 bad  not  given  occafion  unto  the  reft  to  undermine  it.That  evil  is  now  fufficiently  cured:  prohibcmr  & 
 the  Church  treafury,  if  then  it  were  over-  fill,  hath  fince  been  reafonable  well  emptyed.  F°hH»etur 
 That  which  Mofes  fpake  unto  givers,  we  muft  nowinculcate  unto  takers  away  from  the  cuwr.bus  fcd 
 Church,  Let  there  be  fome  ftay,fome  ftint  in  fpoiling.     *  If  Grape-gatherers  came  unto  Principibas  . 
 them,  faith  the  Prophet,  would  they  not  leave  fome  remnant  behind  i  But  it  hath  fared  jJjj'JJ  ™. 
 with  the  wealth  of  the  Church  as  with  a  Tower  which  being  built  at  the  firftwith  the  conqueror 
 higheft,  overthrowethitfelfafterbyitsowngreatnefs-,  neither  doth  the  mine  thereof  fcd  doleo 
 ceafe,with  the  only  fall  of  that,  which  hath  exceeded  mediocrity,  but  one  part  beareth  SmatSSt 
 downanotfier,  till  the  whole  be  laid  proftrate.     For  although  the  ftate  Ecclefiaftical,  legem.  Ad 
 both  others  and  even  Bifhops  themfelves,  be  now  fallen  to  fo  low  an  ebb,  as  all  the  J^ffi^.j 
 World  at  this  day  doth  fee-,  yet  becaufe  there  remaineth  ftill  fomewhat  which  unfatia- 
 ble  minds  can  thirft  for,  therefore  we  feem  not  to  have  been  hitherto  fufficiently  wron- 
 ged.Touching  that  which  hath  been  taken  from  the  Church  in  Appropriations  known 
 to  amount  to  thevalueof  one  hundred  twenty  fix  thoufand  pounds  yearly^  we  reft 
 contentedly,  and  quietly  without  it,  till  it  (hall  pleafe  God  to  touch  the  hearts  of  men, 
 of  their  own  voluntary  accord  to  reftore  it  to  Him  again  s  judging  thereof  no  otherwife 
 then  fome  others  did  of  thofe  goods  which  were  by  Sylla  taken  away  from  the  Citizens 
 otRome,  that  albeit  they  were  in  truth  mate  capta,  unconfeionably  taken  away  from  the 
 right  owners  at  the  firft,neverthelefs  feeing  that  fuch  as  were  after  poffeffed  of  them  held 
 them  not  without  fome  title  ,which  Law  did  after  a  fort  make  gooA,repetitio  eonnnfro-  p,^  libt  ,. 
 tuldubio  lahefaUtabat  compofitam  civitatem;whzt  hath  been  taken  away  as  dedicated  un-  c.  1 3. 
 to  ufes  fuperftitious,  and  confequently  not  given  unto  God,  or  at  the  leaft  -wife  not  fo 
 rightly  given,  we  repine  not  thereat.  That  which  hath  gone  by  means  fecret  and  indi- 
 rect, through  corrupt  compofitions  or  compacts  we  cannot  help.  What  the  hardnefs 
 of  mens  hearts  doth  make  them  loath  to  have  exacted,  though  being  due  by  Law 
 even  thereof  the  want  we  do  alfo  bear.     Out  of  that  which  after  all  thefe  Deductions 
 cometh  clearly  unto  our  hands,  I  hope  ft  willnot  be  faid  that  towards  the  publique 
 charge,  we  disburfe  nothing.     And,  doth  the  refidue  feem  yet  exceffive  ?  The  ways 
 whereby  temporal  men  provide  for  themfelves  and  their  Famihes,are  fore-clofed  unto 
 
 O^q  q  US. 
 
^6  The  Seventh  "Boo^  of,  <&c. 
 
 -■   us.   .Ail  tfcflt  we  have  to  fuftain  our  miierable  life  with  ,  is  but  a  remnant  of  God's 
 own  treaiure ,  fo  farr  already  diminished  and  dipt ,  that  if  there  were  any  fenfe  of  com- 
 mon humanity  left  in  this  hard-hearted  World,  the  impoverished  eftate  of  the  Clergy 
 of  God,  would  at  the  length  even  of  very  commiferation  be  fpared.    The  mean  Gentle- 
 man that  hath  but  an  hundred  pound  Land  to  live  on,  would  not  be  hafty  to  change  his 
 Worldly  eftate  and  condition  with  many  of  thefe  fo  over-abounding  Prelates  •,  a  com- 
 mon Artifan  or  Tradefman  of  the  City,  with  ordinary  Paftors  of  the  Church.     It  is 
 our  hard  and  heavy  lot  that,  no  other  fort  of  men  being  grudged  at  how  little  benefit 
 foever  the  Publick  Weal  reap  by  them ,  no  ftate  complained  of  for  holding  that  which 
 hath  grown  unto  them  by  lawful  means  •,  only  the  Governors  of  our  Souls,  theythat 
 ftudy  day  and  night  fo  to  guide  us,  that  both  in  this  World  we  may  have  comfort  and  in 
 the  World  to  come  endlefs  felicity  and  joy,  (for  even  fuch  is  the  very  fcope  of  all  their 
 endeavours  5  this  they  wiib ,  for  this  they  labour ,  how  hardly  foever  we  ufe  to  con- 
 ftrue  of  their  intents^ )  hard,  that  only  they  mould  be  thus  continually  lifted  at  for  pof~ 
 felling  but  that  whereunto  they  have  by  Law  both  of  God  and  manmoftjufTTitle.  If 
 there  mould  be  no  other  remedy  but  that  the  violence  of  men ,  intheendmuft 
 needs  bereave  them  of  all  fuccour ,  further  than  the  inclinations  of  others  fhall  vouch- 
 fafe  to  caft  upon  them ,  as  it  were  by  way  of  Alms  for  their  relief  but  from  hour  to  hour; 
 better  they  are  not  than  their  Fathers ,  who  have  been  contented  with  as  hard  a  por- 
 tion at  the  World's  hands  :  let  the  light  of  the  Sun  and  Moon,  the  common  benefit 
 of  Heaven  and  Earth  be  taken  away  from  B  B.  if  theQueftion  were,  Whether  God 
 mould  lofe  his  glory ,  and  the  fafety  of  his  Church  be  hazarded ,  or  they  relinquifh 
 the  right  and  mtereft  which  they  have  in  the  things  of  this  World.  But  fith  the  Queftion 
 in  truth  is,  Whether  Levi  fhall  be  deprived  of  the  portion  of  God  or  no,to  the  end  that 
 Simeon  or  Reuben  may  devour  it  as  their  fpoyl ,  the  comfort  of  the  one  in  fuftaining  the 
 injuries  which  the  other  would  offer,  muft  be  that  Prayer  powredout  by Mofes  the 
 Prince  of  Prophets,  in  moft  tender  affection  to  Levi,  Blefs  0  Lord  his fub fiance ,  accept 
 
 Dcut.  33. 10,  thou  the  work  of  his  hands  -,  (mite  through  the  lojns  of  them  that  rife  uf  againft  him ,  and  of 
 
 "*     •         them  which  hate  him,  that  they  rife  no  more. 
 
 OF 
 
 
 
44-7 
 
 OF    THE 
 
 LAWS 
 
 OF 
 
 Ecclefiaftical  .Polity. 
 
 Book   VIII. 
 
 Containing  their  Seventh  Affertion,  That  to  no  Civil  Trince 
 or  (jovernor \t here  may  be  given  fucb  power  ofEcclefia^ 
 jlical Dominion,  as  by  the  Laws  of  this  Land  belongeth 
 unto  the  Supreme  %egent  thereof. 
 
 ■ 
 
 E  come  now  to  the  laft  thing  whereof  there  is  Controverfie  moved 
 namely,  The  Power  of  Supreme  zpurifdicl ion,  which  for  diftin&ion 
 fake  we  call,  The  Power  of  Ecclefiajiical  dominion.  It  was  not 
 thought  fit  in  the  J-ews  Commonwealth,  that  the  exercife  of  Supre- 
 macy Ecclefiaftical  fhould  be  denied  unto  him,  to  whom  the  exer- 
 cife of  Chief ty  Civil  did  appertain-,  and  therefore  their  Kings  M  * 
 were  inverted  with  both.  This  power  they  gave  unto  Simon,  when 
 they  confented  that  he  fhould  be  their  Prince,  not  only  to  fet  men 
 over  their  Works,  and  Countrey,  and  Weapons,  but  alfo  to  provide  for  the  Holy 
 things-,  and  that  he  mould  be  obeyed  of  every  man,  and  that  the  Writings  of  the 
 Country  fhould  be  made  in  his  name,  and  that  it  fhould  not  be  lawful  for  any  of  the 
 people,  or  Priefts,to  withftand  his  words,  or  to  call  any  Congregation  in  the  Country 
 without  him.  And  if  haply  it  be  furmifed,  that  thus  much  was  given  to  Simon,  as  be- 
 ing both  Prince  and  High-Prieft  ;  which  otherwife  ( being  their  Civil  Governor  )  he 
 could  not  lawfully  have  enjoyed  5  We  mull:  note,  that  all  this  is  no  more  then  the  an- 
 cient Kings  of  that  People  had,  being  Kings,  and  not  Priefts.  By  this  power,  David, 
 jfa,  ^ehofhaphat,  tfofias,  and  the  reft,made  thofe  Laws  and  Orders  which  facred  Hifto- 
 ry  fpeaketh  of,  concerning  matters  of  meerReligion,the  arTairs  of  the  Temple,'and  fer- 
 vice  of  God.  Finally,  had  it  not  been  by  the  vertue  of  this  power,  how  mould  it  poffibly 
 have  come  to  pafs,that  the  piety-or  impiety  of  the  Kings  did  always  accordingly  change 
 the  publique  face  of  Religion,  which  things  the  Prophets  by  themfelves  never  did,nor 
 at  any  time  could  hinder  from  being  done:  Had  the  Pnefts  alone  been  pofTeftof  all  pow- 
 er in  fpiritual  affairs,  how  fhould  any  thing  concerning  matter  of  Religion  have  been 
 made  but  only  by  them-,in  them  it  had  been,&  not  in  the  King,to  change  the  face  of  re- 
 ligion at  any  time-,the  altering  of  religion,the  making  of  Ecclefiaftical  Laws,with  other 
 thelike  aclions  belonging  unto  the  power  of  Dominion;are  ftill  termed  the  deeds  of  the 
 King;  to  fhew,  that  in  him  was  placed  thefupremacy  of  power  in  this  kinde  over  air, 
 
 Q^qq   j  and 
 
4^.8  The  Eighth  cBoo{  of 
 
 and  that  unto  their  Prieftsthe  fame  was  never  committed,  faving  only  at  fuch  times 
 as  the  Priefts  were  alfo  Kings  and  Princes  over  them.  According  to  the  pattern  of 
 which  example,  the  like  power  in  caufes  Ecelefiaftical  is  by  the  Laws  of  this  Realm 
 annexed  unto  the  Crown  •,  and  there  are  which  do  imagine,  that  Kings  being 
 meer  Lay-perfons,  do  by  this  means  exceed  the  lawful  bounds  of  their  callings  ; 
 which  thing  to  the  end  that  they  may.  perfwade,  they  firftmake  a  neceffary  fepara- 
 tion  perpetual  and  perfonal  between  the  Church  and  the  Common-wealth,  Secondly, 
 they  lb  tie  all  kind  of  fower  Ecelefiaftical  unto  the  Church,  as  if  it  were  in  every  de- 
 gree their  only  right,  who  are  by  proper  fpirieual  functions  termed  Church-  Gover- 
 nors, and  might  not  unto  Chriftian  Princes  in  any  wife  appertain.  To  lurk  under 
 fluffing  ambiguities,  and  equivocations  of  words  in  matter  of  principal  weight,  is 
 childiih.  A  Church  and  a  Common-wealth,  we  grant,  are  things  in  nature  onedi- 
 ftingmifed  from  the  other:  a  Common-wealth  is  oneway,  and  a  Church  an  other 
 way  defined.  In  their  opinions  the  Church  and  Common-wealth  are  corporations, 
 not  diftinguifhed  only  in  nature  and  definition,  but  in  fubftance  perpetually  fevered : 
 fo  that  they  which  are  of  the  one,  can  neither  appoint,  nor  execute,  in  whole  nor  in 
 part,  the  duties  which  belong  to  them  which  are  of  the  other,  without  open  breach  of 
 the  Law  of  God  which  hath  divided  them-,  and  doth  require,  that  fo  being  divided, 
 they  fhould  diftindtly  or  feverally  work,  as  depending  both  upon  God,  and  not  hang- 
 ing one  upon  the  others  approbation.  For  that  which  either  hath  to  do,  we  fay  that 
 the-care  of  Religion  being  common  to  all  focieties  Politique,  fuch  focieties  as  do  em- 
 brace the  true  Religion  have  the  name  of  the  Church  given  unto  every  one  of  them  for 
 diftin&ion  from  the  reft  $  fo  that  every  body  Politique  hath  fome  Religion,  but  the 
 Church  that  Religion  which  is  only  true.  Truth  of  Religion  is  the  proper  difference 
 whereby  a  Church  is  diftinguifhed  from  other  Politique  focieties  of  men5  we  here 
 mean  true  Religion  in  grofs,  and  not  according  to  every  particular  :  for  they 
 which  in  fome  particular  points  of  Religion  do  fever  from  the  truth,  may  nevertheless 
 truly  ( if  we  compare  them  to  men  of  an  heathenifh  Religion  )  be  faid  to  hold  and 
 profefs  that  Religion  which  is  true,  For  which  caufe  there  being  of  old  fo  many 
 Politique  focieties  ftablifhed  through  the  world,  only  the  Common-wealth  of 
 Ifrael,  which  had  the  truth  of  Religion,  was  in  that  refped  the  Church  of  God: 
 and  the  Church  of  Jefus  Chrift  is  every  fuch  Politique  fociety  of  men,  as  doth 
 in  Religion  hold  that  truth  which  is  proper  to  C  hriftianky.  As  a  Politiqne  fociety  it 
 doth  maintain  Religion,  as  a  Church,  that  Religion  which  God  hath  revealed  by 
 Jefus  Chrift:  with  us,  therefore,  the  name  of  aChnrch  importeth  onely  a  fociety  of 
 men,  firft  united  into  fome  publique  form  of  Regiment,  and  fecondly  diftinguifh- 
 ed from  other  focieties  by  theexercife  of  Religion,  With  them  on  the  other  fide, 
 the  name  of  the  Church  in  this  prefent  queftion,  importeth  not  only  a  multitude  of 
 menfounited,  and  fo  diftinguifhed,  but  alfo  further,  the -fame  divided  neceflarily 
 and  perpetually  from  the  body  of  the  Common- wealth:  fo  that  even  in  fuch  a  Po- 
 litique fociety  as  confiftethof  none  but  Chriftians,  yet  the  Church  and  Common- 
 wealth are  too  Corporations,  independently  fubfiffing  by  it  felf. 
 
 We  hold  thatfeeing  there  is  not  any  man  of  the  Church  of  England but  the  fame 
 man  is  alfo  a  member  of  the  Common-wealth ;  nor  any,  member  of  the  Common- 
 wealth, which  is  not  alfo  of  the  Church  o{  England.  Therefore  as  in  a  figure  Triangle, 
 thebafe  doth  differ  from  the  fides  thereof,  and  yet  one  and  the  felf  fame  line  is  both  a 
 bafe  and  alfo  a  fide  ;  afide  fimply,a  bafe  if  it  chance  to  be  the  bottom  and  under-lyj  the 
 reft.  So  albeit,  properties  and  actions  of  one  do  caufe  the  name  of  a  Common- wealth; 
 qualities  and  functions  of  another  fort,  the  name  of  the  Church  to  be  given  to  a 
 multitude  $  yet  one  and  the  felf-fame  multitude  may  in  fuch  fort  be  both.  Nay, 
 it  is  lo  with  us,  that  no  perfon  appertaining  to  the  one,  can  be  denied  alfo  to  be 
 of  the  other :  contrariwife ,  unlefs  they  againft  us  fhould  hold  that  the  Church 
 and  the  Common-wealth  are  two,  both  diftincl:  and  feparate  focieties  -7  of  which 
 two,  one  comprehendeth  alwayes  perfons  not  belonging  to  the  other,  ( that  which 
 they  do  )  they  could  not  conclude  out  of  the  difference  between  the  Church  and 
 the  Common-wealth,  namely  that  the  Bifhops  may  not  meddle  with  the  affairs  of 
 the  Common- wealth,becaufe  they  are  Governours  of  an  other  Corporation,  which 
 is  the  Church ;  nor  Kings,  with  making  Lawes  for  the  Church,  becaufe  they  have 
 
 govern- 
 
EcclefiaUical  Tolity,  aaq 
 
 government  not  of  this  Corporation,  but  of  another  divided  from  it-,  the  Com- 
 mon-wealth and  the  walls  of  reparation  between  thefe  two,  muft  for  ever  be  upheld." 
 they  hold  the  neceifity  of  perfonal  feparation  which  clean  excludeth  the  power  of  one 
 mans  dealing  with  both-,  we  of  natural,  but  that  one  and  the  fame  perfon  may  in  both 
 bear  principal  fway. 
 
 Tnecaufesof  common  received  Errors  in  this  Point  feem  to  have  been  efpecially 
 two:  One,  That  they  who  embrace  true  Religion,  living  in  fuch  Common- wealths  as 
 are  oppofite  thereunto  -,   and  in  other  publike  affairs ,  retaining  civil  Communion 
 with  fuch  as  are  conftrained  for  the  exercife  of  their  Religion,  to  have  a  feveral  Com- 
 munion with  thofe  who  are  of  the  fame  Religion  with  them.  This  was  the  ftate  of 
 the  Jewifli  Church  both  in  Egypt  and  Babylon,  the  ftate  of  Chriftian  Churches  a  long 
 time  after  Chrift.     And  in  this  cafe,  becaufe  the  proper  affairs  and  actions  of  the 
 Church,  as  it  is  the  Church,  hath  nodependance  on  the  Laws,  or  upon  the  Govern- 
 ment of  the  civil  State  %  an  opinion  hath  thereby  grown,  that  even  fo  it  fliould  be  al- 
 ways: This  was  it  which  deceived  Allen  in  the  writing  of  his  Apology :  The  Apo files 
 (faith  he)  did  govern  the  Church  in  Rome,  when  Nero  bare  rule,  even  as  at  this  day  in 
 all  the  Churches  dominions :  The  Church  hath  a  fpiritual  Regiment  without  dependance , 
 and  fo  ought  fhe  to  have  among(l  Heathens,  or  with  chriflians.     Another  occafion  of 
 which  mif-conceit  is,  That  things  appertaining  to  Religion  are  both  diftinguifhed  from 
 other  affairs ,  and*  have  always  had  in  the  Church  fpiritual  perfons  chofen  to  be  ex- 
 ercifed  about  them.    By  which  diftin&ion  of  Spiritual  affairs,  and  perfons  therein  em-  ^//f.poi.  if. 
 ployed  from  Temporal,  the  Error  of  perfonal  feparation  always  neceflary  between  the  C3p-1<5- 
 Church  and  Common-weaith  hath  ftrengthened  it  felf.    For  of  every  Politick  Soci- 
 ety, that  being  true  which  Anfiotle  faith,  namely,  That  the  fcope  thereof  is  not  fimply 
 to  live,  nor  the  duty  fo  much  to  provide  for  the  life,  as  for  means  of  liviw  well :  And  MacC3b-  ?• 
 that  even  as  the  foul  is  the  worthier  part  of  man.,  fo  humane  Societies  are  much 
 more  to  care  for  that  which  tendeth  properly  to  the  fouls  eftate,  then  for  fuch  tempo- 
 ral things  which  the  life  hath  need  of.    Other  proof  there  needeth  none  to  fhew,  that 
 as  by  all  men  the  Kingdom  of  God  is  to  be  fought  .firft,  for  fo  in  all  Common- 
 wealths things  fpiritual  ought  above  temporal  to  be  fought  for  -7  and  of  things  fpiri- 
 tual, the  chiefeft  is  Religion.    For  this  caufe,  perfons  and  things  imployed  peculiarly 
 about  the  affairs  of  Religion,  are  by  an  excellency  termed  Spiritual.     The  Heathens 
 themfelves  had^their  fpiritual  Laws,  and  Caufes,  and  Affairs,  always  fevered  from  their  wpVao?' '  * 
 temporal ;  neither  did  this  make  two  Independent  eftates  among  them.  God  by  re-  Liv.  lib.  i. 
 vealingtrue  Religion  fioth  make  them  that  receive  it  his  Church.  Unto  the  £ews  he 
 fo  revealed  thetruth-of  Religion,  that  he  gave  them  in  fpecial  Confederations,  Laws, 
 not  only  for  the  administration  of  things  fpiritual,  but  ajfo  temporal..  The  Lord  him- 
 felf  appointing  both  the  one  and  the  other  in  that  Common-wealth,  did  not  thereby 
 diftracl:  it  into  feveral  independent  Communities,  but  inftitute  feverat  Functions  of  one 
 and  the  felf-fame  Communitie:Some  Reafons  therefore  muft  there  be  alledgedwhy 
 it  fhould  be  otherwife  in  the  Church  of  Chrift. 
 
 I  fhall  not  need  to  fpend  any  great  ftore  of  words  in  anfwering  that  which  is  brought  Three  k!ii<u  ' 
 outof  the  Holy  Scripture  to  fliew  that  Secular  and  Ecclefiaftical  affairs  and  offices  are  of  their  proofs 
 diftinguifhed  ;  neither  that  which  hath  been  borrowed  from  antiquity,  ufing  by  phrafe  "oni'dic"^ 
 of  fpeech  to  oppofe  the  Common-weal  to  the  Church  of  Chrift  -,  neither  yet  their  fcrence  of  af. 
 Reafons  which  are  wont  to  be  brought  forth  as  witneffes,  that  the  Church  and  Com-  ^irsarid  offi-* 
 mon-weal  were  always  diftindt :  for  whether  a  Church  or  Common- weal  do  differ,* is 
 not  the  queftion  we  ftrive  for  ;  but  our  controverfie  is,  concerning  the  kind  of  diftin- 
 <5fion,  whereby  they  are  fevered  the  one  from  the  other?  whether  as  under  heathen 
 Kings  the  Church  did  deal  with  her  own  affairs  within  her  felf,  without  depending  at 
 all  upon  any  in  Civil  authority  -,  and  the  Common-weal  in  hers,  altogether  without 
 the  privity  of  the  Church :  fo  it  ought  to  continue  ftill  even  in  fuch  Common-weals  as 
 have  now  publikely  embraced  the  truth  of  Chriftian  Religion 5  whether  they  ought 
 evermore  to  be  two  focieties  in  fuch  fort,  feveral  and  diftinft  :  I  ask  therefore  whac 
 fociety  was  that  in  Rome,  whereunto  the  Apoftle  did  give  the  name  of  the  Church 
 of  Rome  in  his  time  i  If  they  anfwer  (as  needs  they  muft  )  that  the  Church  of 
 Rome  in  thofe  dayes  was  that  whole  fociety  of  men ,  which  in  Rome  profefled  the 
 Name  of  Chrift ,  and  not  that  Religion  which  the  Laws  of  the  Common-weal 
 
 did 
 
4.50  The  Eighth  "Boo/^  of 
 
 did  then  authorize  ;  we  fay  as  much,  and  therefore  grant,  that  the  Common-weal  ctf 
 Rome  was  one  fociety,  and  the  Church  of  Rome  another,  in  fuch  fort  that  there  was 
 between  them-  no  mutual  dependance.  But  when  whole  Rome  became  Chriftian, 
 when  they  all  embraced  the  Gofpel,  and  made  Laws  in  defence  thereof,  if  it  be  held 
 that  the  Church  and  Common-weal  of  Rome  did  then  remain  as  before^  there  is  no 
 way  how  this  could  be  poffible,  fave  only  one,  and  that  is,  They  muff,  reftrain  the  name 
 of  a  Church  in  a  Chriftian  Common-weal  to  the  Clergy,  excluding  all  the  reft  of  be- 
 lievers both  Prince  and  People  •,  For  if  all  that  believe  be  contained  in  the  name  of 
 the  Church, how  mould  the  Church  remain  by  perfonal  fubfiftence  divided  from  the 
 Common-weal,  when  the  whole  Common- weal  doth  believe  f  The  Church  and*the 
 Common-weal  are  in  this  cafe  theiefore  perfonally  one  Society,  which  Society 
 being  teimed  a  Common-wealasit  liveth  under  whatfoeverForm  of  Secular  Law  and 
 Regiment,  a  Church  as  it  liveth  under  the  fpiritual  Law  of  Chrift  -,  forfomuch  as 
 thefe  two'Laws  contain  fo  many  and  different  Offices ,  there  muft  of  necefllty  be 
 appointed  in  it  fome  to  one  charge,  and  fome  to  another-,  yet  without  dividing  the 
 whole,  and  making  it  two  feveral  impaled  Societies. 
 t  diron.14.?,  The  difference  therefore  either  of  Affairs  or  Offices  Ecclefiaflical  from  Secular, 
 "•  is  no  Argument  that  the  Church  and  Common-weal  are  always  feparate  and  inde- 
 
 nt;* 9iib'  -1    pendent  ,°the  one  on  the  other  h  which  thing  even  Main-  himfelf  confidering  fome- 
 V- 151'  what  better,  doth  in  this  Point  a  little  coned  his  former  judgement  before  menti- 
 
 oned, and  confeffeth  in  his  defence  of  Englifh  Catholicks,  that  the  power  Politi- 
 thlfeTcheT11  cal  hath  ner  Pi'inces>  Laws>  Tribunals  •,  the  Spiritual,her  Prelates-Canons,  Councels, 
 ofCthe  KathVrs  Judgments,and  thofe(when  the  Temporal  Princes  were  Pagans)wholly  feparate  h  but  in 
 oppofmg  die  chriftian  Common-weals ,  joyned  though  not  confounded  :   Howbeit  afterwards 
 o°herW  thC     his  former  fling  appeareth  again  h  for  in  a  Common-wealth  he  holdeth  ,  that  the 
 Church  ought  not  to  depend  at  all  upon  the  authority  of  any  civil  perfon  what- 
 foever,as  in  England  he  faith  it  doth. 
 It  will  be  objected,  that  the  Fathers  do  oftentimes  mention  the  Common-weal 
 cSftn.iib'?!  and  the  Church  of  God,  by  way  of  oppofition.    Can  the  fame  thing  be  oppofed 
 A*i.Epift.\67.  t0  it  felf  ?  If  one  and  the  fame  fociety  be  both  Church  and  Common-wealth,  what 
 fenfe  can  there  be  in  that  Speech  •,  That  they  fuffer  and  floitrifr  together  ?  What  fenfe 
 is  that  which  maketh  pne  thing  to  be  adjudged  to  the  Church,  and  another  to  the 
 Common- weal    *  Finally ,  in  that  which  putreth  a  difference  between  the  caufes 
 of  the  Province  and  the  Church,  doth  it  not  hereby  appear,  that  the  Church  and 
 the  Common-weal,   are  things  evermore  perfonally  feparate^  No,  it  doth  not  here- 
 by appear  that  there  is  nOt  perpetually  any  fuch  feparation  ;  we  ipeak  of  them  as 
 two  we  may  fever  the  rights  find  the  caufes  of  the  one  well  enough  from  the  other, 
 in  regard  of  tHat difference  which  we  grant  is  between  them,  albeit  we  make  no 
 perfonal  difference.     For  the  truth  is ,  that  the  Church'  and  the  Common- wealth, 
 are' names  which  import  things  really  different :  but  thofe  things  are  accidents, and 
 fuch  accidents  as  may  and   always  mould  lovingly  dwell  together  in  one  fubjed. 
 Wherefore  the  real  difference  between  the  accidents  iignified  by  thefe  names,  doth 
 not  prove  different  fabje&s  for  them  always  to  refide  in.      For  albeit  the  fubje&s 
 wherein  they  be  refident  be  fom^times  different,  as  when  the  people  of  God  have  their 
 refidence  among  Infidels  •,  yet  the  nature  of  them  is  not  fuch,  but  that  their  fubjed 
 may  be  one,  and  therefore  it  is  but  a  changeable  accident^  in  thofe  accidents  they 
 are  to  be  divers  :  There  can  be  no  Errour  in  our  conceit  concerning  this  Point, 
 if  we  remember  ftill  what  accident  that  is,  for  which  a  fociety  hath  the  name  of  a  Com- 
 mon-wealth* and  what  accident  that  which  doth  caufe  it  to  be  termed  a  Church  : 
 A  Common-wealth  we  name  it  {Imply  in  regard  of  fome  regiment  or  policy  under 
 which  menlive  •,  a  Church  for  the  truth  of  that  Religion  which  they  profefs.    Now 
 Names  betokening  accidents  inabftra&ed ,  betoken  not  only  the  Accidents  them- 
 '  felves ,  but  alfo  together  with  them  Subjects  whereunto  they  cleave.     As  when 
 we  name  a  School;mafter  and  a  Phyfitian,  thofe  names  do   not  only  betoken 
 two  accidents,  Teaching  and  Curing,  but  alfo  fome  perfon  or  perfons  in   whom 
 thofe  accidents   are.      For   there   is  no  impediment    but   both   may  be  in  one 
 man ,  as  well   as  they  are  for  the  moft  part  in  divers.      The  Common-weal  and 
 
 the 
 
Ecclefiajlical  Tolity.  j.51 
 
 the  Church  therefore  being  fuch  names ,  they  do  not  only  betoken  thefe  Acci- 
 dents of  civil  Government  and  Chriftian  Religion,  which  we  have  mentioned,  but 
 alfo  together  with  them  fuch  multitudes  as  are  the  fubje&s  of  thofe  accidents. 
 Again,  their  nature  being  fuch  as  they  may  well  enough  dwell  together  in  one  fub- 
 jecl:,  it  followeth  that  their  names  though  always  implying  that  difference  of  acci- 
 dents that  hath  been  fet  down ,  yet  do  not  always  imply  different  fubje&s  alfo; 
 When  we  oppofe  therefore  the  Church  and  the  Common-wealth  in  Chrifti- 
 an Society  ,  we  mean  by  the  Common-wealth  that  Society  with  relation  to  all 
 the  publike  affairs  thereof,  only  the  matter  of  true  Religion  excepted-,  by  the  Church, 
 the  lame  Society  with  only  reference  unto  the  matter  of  true  Religion,  without  any 
 affairs  ^  Befides,when  that  Society,which  is  both  a  Church  and  a  Common- wealth, 
 doth  flourifli  in  thofe  things  which  belong  unto  it  as  a  Common- wealth,  we  then  fay, 
 The  Common- wealth  doth  flourifli  ■-,  when  in  both  them,  we  then  fay,  The  Church 
 and  Common-wealth  do  flourifh  together. 
 
 The  Prophet  Efay  to  note  corruptions  in  the  Common-wealth  complaineth^TyW 
 white  \tt(lice  and  judgement  hud  lodged ,  now  were  murtherers  ;  Princes  mere  become  i(*i-  i.  aiJ 
 companions  of  Thieves,  every  one  loved  gifts,  and  rewards  -,  but  the  fatherlefs  was  not 
 judged,  neither  did  the  widows  caufe  come  before  them.     To  ihew  abufes  in  the  Church, 
 Malacby  doth  make  his  complaint,  Te  offer  unclean  bread  upon  mine  Altar,     if  ye Mai.  i.>8. 
 offer  the  blind  for  facrifice,  it  is  not  ev ill  as  ye  think;  if  the  lame  and 'the  fick,  nothing  is 
 amifs.  The  treafure  which  David  beftowed  upon  the  Temple,  did  argue  the  love 
 which  he  bore  unto  the  Church:  The  pains  which  Nehemiah  took  for  building  the  jchron^p.?. 
 walls  of  the  Ckie ,  are  tokens  of  his  care  for  the  Common- wealth.    Caufes  of  the  Ndicm.2.  .7. 
 Common-wealth,  or  Province,  are  fuch  as  Gallio  was  content  to  be  judge  of.  if  it 
 were  a  matter  of wrong  t  or  an  evill  deed  {0  ye  fews  )  /  would  according  to  reaf on  main- 
 tain you.    Caufes  of  the  Church,  are  fuch  as  Gallio  there  reciteth  i  if  it  be  a  quefiioa  Afts  ,g.  r£ 
 of  your  Law,  look  ye  to  it,  I  will  be  no  judge  thereof :  In  refpeft  of  this  difference  there- 
 fore the  Church  and  the  Common-wealth  may  in  fpeech  be  compared  or  oppofed  apt- 
 ly enough  the  one  to  the  other-,  yet  this  is  no  Argument,  that  they  are  two  Inde- 
 pendent Societies. 
 
 Some  other  Reafons  there  are  which  feem  a  little  more  neerly  to  make  for  the  ?.Tak-n  from 
 purpofe,  as  long  as  they  are  but  heard ,  and  not  lifted  .•  For  what  though  a  man  t!e  e&A  o£ 
 being  fevered  by  Excommunication  from  die  Church  be  not  thereby  deprived  of  free-  infixed  b^ 
 domin  the  City,  or  being  there  difcommoned,  is  not  therefore  forthwith  excommu-  thc'oneoitfoS 
 nicated  and  excluded  the  Church?  What  though  the  Church  be  bound  to  receive  otllcr- 
 them  upon  Repentance,  whom  the  Common-weal  may  refufe  again  to  admit  C 
 If  it  chance  ,the  fame  man  to  be  fhut  out  of  both ,  divifion  of  the  Church  and 
 Common-weal  which  they  contend  for,  will  very  hardly  hereupon  follow :  For  we-muft 
 note,  that  members  of  a  Chriftian  Common-weal  have  a  triple  ftate  -,  a  natural,  a 
 civil,  and  a  fpiritual :  No  mans  natural  eftate  is  cut  off  othervvife  then  by  that  capital 
 execution.  After  which,  he  that  is  none  of  the  body  of  the  Common-wealth,  doth 
 not  I  think  remain  fit  in  the  body  of  that  vifible  Church.  And  concerning  mans 
 civil  eftate,  the  fame  is  fubjeft  partly  to  inferiour  abatements  of  liberty,  and  partly  to 
 diminution  in  the  higheft  degree ,  fuch  as  banifhment  is  -.  fich  it  cafteth  out  quite 
 and  clean  from  the  body  of  the  Common-weal ,  it  muft  needs  alfo  confequently 
 caft  the  banifhed  party  even  out  of  thevery  Church  he  was  of  before  -,  becaufe  that 
 Church  and  the  Common-weal  he  was  of,  were  both  one  and  the  fame  Society  -, 
 So  that  whatsoever  doth  utterly  feparate  a  mans  perfon  from  the  one,  it  feparateth 
 from  the  other  alfo.  As  for  fuch  abatements  of  civil  eftate  as  take  away  only  fo'me 
 prjviledge ,  dignity  or  other  benefit ,  which  a  man  enjoyeth  in  the  Common-weal 
 they  reach  only  to  our  dealing  with  publike  affairs,  from  which  what  maylett,  but  that 
 men  may  be  excluded,  and  thereunto  reftored  again,  without  diminishing  or  augment- 
 ing the  number  of  perfons,  in  whom  either  Church  or  Common-wealth  coniifteth.  He 
 that  byway  of  punifhment  lofeth  his  voice  in  a  publike  ele<5tion  of  Magiftrates, 
 ceafeth  not  thereby  to  be  a  Citizen  ;  A  man  dif-franchifed  may  notwithstanding 
 enjoy  as  a  Subject  the  common  benefit  of  Protection  under  Laws  and  Magiftrates  ; 
 fo  that  thefe  inferiour  diminutions  which  touch  men  civilly ,  but  neither  do  clean 
 extinguifh  their  eftates,  as  they  belong  to  the  Common-wealth,  nor  impair  a  whit 
 
 their 
 
Aji  The  Eighth  'BooJ^  of 
 
 •  their  condition  as  they  are  of  the  Church  of  GoJ  ;  Thefe,  I  fay,  do  clearly  prove  a 
 difference  of  the  one  from  the  other,  but  fuch  a  difference  as  maketh  nothing  for  their 
 
 furmife  of  diftraded  Societies.  m  ,#._,,/•.       t    ^, 
 
 And  concerning  Excommunication,  it  cutteth  oft  indeed  from  the  Church,  and  yet 
 not  from  the  Commonwealth  jhowbeit  fo,that  the  party  Excommunicate  is  not  thereby 
 fevered  from  one  body  which  fubfifteth  in  it  felf,  and  retained  by  another  in  like  fort 
 fubfifting  ■,  but  he  which  before  had  fellowship  with  that  fociety  whereof  he  was  a 
 member  'as  well  touching  things  fpiritual  as  civil,  is  now  by  force  of  Excommunica- 
 tion   although  not  fevered  from  the  body  in  Civil  affairs,  neverthelefs  for  the  time 
 cut  off  from  itas  touching  Communion  in  thofe  things  which  belong  to  the  fame  body 
 as  it  is  the  Church  :  A  man  which  having  been  both  Excommunicated  by  the 
 Church,  and  deprived  of  Civil  dignity  in  the  Common-wealthy  is  upon  his  repen- 
 tance neceffarily  reunited  into  the  one,  but  not  of  necefllty  into  the  other/What  then? 
 That  which  he  is  admitted  unto,  is  a  Communionin  things  Divine,  whereof  both 
 parts  are  partakers^  that  from  which  he  is  withheld,  is  the  benefit  of  fome  humane  pre- 
 viled^e,  or  right,  which  other  Citizens  happily  enjoy.     But  are  not  thefe  Saints  and 
 Citizens,  one  and  the  fame  people  i  are  they  not  one  and  the  fame  Society  i  Doth  it 
 hereby  appear  that  the  Church  which  received  an  Excommunicate,  can  have  no  de- 
 pendency on  any  perf  o  which  hath  chief  Authority  and   Power  of  thefe  things  in  the 
 Commonwealth  whereunto  the  fame  party  is  not  admitted.  Wherefore  to  end  this 
 point,  I  conclude  h  Firft,that  under  the  dominions  of  Infidels,  the  Church  of  Chrift, 
 and  their  Common-wealth  ,  were  two  Societies  independent.  Secondly,  that  in  thofe 
 Common- wealths,  where  the  Bifhop  of  Rome  beareth  fway,  one  Society  is  both  the 
 Church  and  the  Common-wealth:  But  the  Bifhop  of  Rome  doth  divide  the  body 
 into  two  divers  bodies,  and  doth  not  fuffer  the  Church  to  depend  upon  the  power  of 
 any  civil  Prince  and  Potentate.     Thirdly,  that  within  this  Realm  of  England,  the 
 cafe  is  neither  as  in  the  one,  nor  as  in  the  other  of  the  former  two :  but  from  the  ftate  of 
 Pagans  we  differ,  in  that  with  us  one  Society  is  both  the  Church  and  Common- wealth, 
 which  with  them  it  was  not  i    as  alfo  from  the  ftate  of  thofe  Nations  which  fubjefted 
 themfelves  to  theBifhop  of  Rome ,  in  that  our  Church  hath  dependance  from  the  Chief 
 in  our  Common- wealth,  which  it  hath  not  when  he  is  fuffered  to  rule.    In  a  word, 
 our  ftate  is  according  to  the  pattern  of  Gods  own  antient  ele&  people,  which  people 
 was  not  part  of  them  the  Common- wealth,  and  part  of  them  the  Church  of  God  $ 
 but  the  felf-fame  people  whole  and  entire  were  both  under  one  Chief  Govemour,  on 
 whofeSupream  Authority  they  did  all  depend.  Now  the  drift  of  all  that  hath  been 
 alledged  to  prove  perpetual  feparation  and  independency  between  the  Church  and 
 the  Commonwealth,  is,  that  this  being  held  neceflary,  it  might  confequently  be 
 thought  fit,  that  in  a  Chriftian  Kingdom,  hewhofepowensgreateft  over  the  Com- 
 mon-wealth, may  not  lawfully  have  fupremacy  of  power  alfo  over  the  Church,  that  is 
 to  fay,  fo  far  as  to  order  thereby  and  to  difpofe  of  fpiritual  affairs,  fo  far  as  the  higheft 
 uncommanded  Commander  in  them.  Whereupon  it  is  grown  aQueftion,  whether 
 Government  Ecclefiaftical,  and  power  of  Dominion  in  fuch  degrees  as  the  Laws  of  this 
 Land  do  grant  unto  the  Soveraign  Govemour  thereof,  may  by  the  faid  fupream  Go- 
 vemour lawfully  be  enjoy'd  and  held :  For  refolution  wherein^  we  are,  Firft,  to  define 
 what  the  power  of  dominion  is.  Secondly,  then  to  fhew  by  what  right.  Thirdly,  after 
 what  fort.  Fourthly,  in  what  meafure.  Fiftly  in  what  inconveniency.  According  to 
 whofe  example  Chriftian  Kings  may  have  it.     And  when  thefe  generals  are  opened, 
 to  examine  afterwards  how  lawful  that  is  which  we  in  regard  of  Dominion  do  attribute 
 unto  our  own:  namely  the  title  of  headfhip  over  the  Church,  fo  far  as  the  bounds  of 
 this  Kingdom  do  reach.  Secondly,  the  Prerogative  of  calling  and  diflblving  great 
 affemblies,  about  fpiritual  affairs  publick.     Thirdly,  the  right  of  affenting  unto  all 
 thofe  orders  concerning  Religion,  which  muft  after  be  in  force  as  Law.  Fourthly,  the 
 advancement  of  Principal  Church-Governours  to  their  rooms  of  Prelacy.   Fifthly, 
 judicial  authority  higher  then  others  are  capable  of.     And  fixthly,  exemption  from 
 being  pumfhable  with  fuch  kind  of  Cenfures  as  the  platform  of  Reformation  doth 
 r  each,  that  they  ought  to  be  fubjeft  unto. 
 
 What 
 
Eccle/taslical  ^Polity.  &y 
 
 VVl 
 
 What  the  Po  wer  df  Dominion  is. 
 
 'Ithout  order  there  is  no  living  in  publick  Society,  beeaufa  die  want  thereof  is   Luke  >4. 
 
 the  mother  of  confufion/whereupon  divifionof  neceffity  followeth-,  and  out  of  '  Cor-  ,4 
 divifion,  deftruction.  The  Apoftle  therefore  giving  inftruction  to  publike  Societies  re- 
 quireth  that  all  things  be  orderly  done  :  Order  can  have  no  place  in  things,  except  it  be 
 fettled  amongft  the  perfons  thatftnll  by  office  be  converfant  about  them.   And  if  things 
 and  perfons  be  ordered,  this  doth  imply  that  they  are  diftinguifhed  by  degrees.  For  or- 
 derisagradualdifpofition.-  The  whole  world  confifting  of  parts  fo  many,  fo  different 
 is  by  this  only  tlvng  upheld  -,  he  which  framed  them,  hath  fet  them  in  order :  The  very 
 Deity  it  felf  both  keepeth  and  requireth  for  ever  this  to  be  kept  as  a  Law,that  wherefo- 
 ever  thereis.a  augmentation  of  many,  the  loweft  be  knit  unto  the  higheft,  by  that 
 which  being  interjacent,  may  caufe  each  to  cleave  to  the  other,  and  fo  all  to  continue 
 one.  This  order  of  things  and  perfons  in  publike  Societies,  is  the  work  of  Policie,  and     » 
 the  proper  inftrument  thereof  in  every  degree  is  power,  power  being  that  liability  which 
 we  have  of  our  felves,  or  receive  from  others  for  performance  of  any  action.  If  the  action 
 which  we  have  to  perform  be  converfant  about  matters  of  meer  Religion,  the  power  of 
 performing  it  is  then  fpiritual ;  And  if  that  power  be  fuch  as  hath  not  any  other  to  over- 
 rule it,  we  term  it  Dominion,  or  Power  Supream  5  fo  far  as  the  bounds  thereof  extend. 
 When  therefore  Chriftian  Kings  arefaidlto  have  Spiritual  Dominion  or  Supream  Power 
 in  Ecclefiaftical  affairs  and  caufes,  the  meaning  is,  that  within  their  own  Precincts  and 
 Territories,  they  have  an  authority  and  power  to  command  even  in  matters  of  Chrifti- 
 an Religion,and  that  there  is  no  higher  nor  greater  that  can  in  thofe  cafes  overcommand 
 them,  where  they  are  placed  ro  raign  as  Kings.  But  withal  wemuft  likewife  note  that 
 their  power  is  termed  fupremacy,  as  being  the  higheft,not  fimply  without  exception  of 
 any  thing.  For  what  man  is  fo  brain-fick,  as  not  to  except  in  fuch  fpeeches  God  himfelf 
 the  King  of  all  Dominion  ?  Who  doubteth,  but  that  the  King  who  received:  it,  muft 
 hold  it  of,  and  order  the  Law  according  to  that  old  axiom,  Attribuat  Rex  legi,  quod  lex 
 aXtribuit  ei poteflatem:  And  aga.in,Rex  non  debet  effe fub  homine,fedfub  Deo  rjr  /^.  Third- 
 ly ,whereas  it  is  altogether  without  reafon,  That  Kings  are  judged  to  have  byvertue  ef 
 their  Dominion,  although  greater  power  then  any,  yet  not  than  all  the  (late  of  thofe  Societies 
 conjoyned,  wherein  fuch  Soveraign  rule  is giventhem;  there  is  not  any  thing  hereunto 
 to  the  contrary  by  us  affirmed,  no  not  when  we  grant  fupream  Authority  unto  Kings ; 
 becaufe  Supremacy  is  not  otherwife  intended  or  meant  to  exclude  partly  forraign 
 powers,  and  partly  the  power  which  belongeth  in  feveral  unto  others,  contained  as 
 parts  in  that  politick  body  over  which  thofe  Kings  have  Supremacy  -,  where  the 
 King  hath  power  of  Dominion,  or  Supream  power,  there  no  forrain  St  ate, or  Potentate,  no 
 St  ate  or  Potentate  Domeflical,  whether  it  confijleth  of  one  or  many, can  poffibly  have  in  the 
 fame  affairs  and  caufes  Authority  higher  than  the  King.     Power  of  Spiritual  Dominion, 
 therefore,  is  in  caufes  Ecclefiaftical,  that  ruling  Authority,  which  neither  any  forraign 
 State,  nor  yet  any  part  of  that  politick  body  at  home,  wherein  the  fame  is  eftablifhed, 
 can  lawfully  over- rule.  It  hath  been  declared  already  in  general,  how  the  befl  eftabli- 
 fhed  dominion  is,  where  the  Law  doth  mofl  rule  the  King  -,  the  true  effect  whereof  particu- 
 larly is  found  as  well  in  Ecclefiaftical  as  Civil  affairs :  In  thefe  the  King,thrcugh  his  Su- 
 pream Power,may  do  fundry  great  things  himfelf ,both  appertaining  to  Peace  andWar, 
 both  at  home,  and  by  command  and  by  commerce  with  States  abroad,  becaufe  the 
 Law  dothfo  much  permit.Sometimes  on  the  other  fide,  The  King  alone  hath  no  right 
 to  do  without  confent  of  his  Lords  and  Commons  in  Parliament :  The  King  himfelf  cannot 
 change  the  nature  of  Pleas,  nor  Court s,  no  not  fo  much  as  re  (I  ore  blood;  becaufe  the  Law 
 is  a  bar  unto  him :  the  pofitive  Laws  of  the  Realm  have  a  priviledg  therein,  and  reftrain 
 the  Kings  power ;  which  pofitive  Laws,  whether  by  cuftom  or  otherwife  eftabliihed 
 without  repugnancy  to  the  Laws  of  God,  and  nature,  ought  not  lefs  to  be  in  force  even 
 in  fupernatural  affairs  of  the  Church,  whether  in  regard  of  Ecclefiaftical  Laws,  we  wil- 
 lingly embrace  that  oiAmbrofe,  Imperator  bonus  intra  Ecclefiam,non fupra  Bcclefiam,e^ 
 Kings  have  Dominion  to  exercife  in  Ecclefiaflical  caufes,  but  according  to  the  Laws  of  the 
 Church  -,  whether  it  be  therefore  the  nature  of  Courts,  or  the  form  of  Pleas,or  the  kind 
 of  Governours,  or  the  order  of  proceeding  in  whatfoeverbufinefs'for  the  received  Laws 
 and  Liberty  of  the  Church,    the  King  hath  Supream  Authority  and  power  ^  but  again  ft 
 them  never;  Whan  fuch  pofitive  Laws  hath  appointed  to  ibe  done  by  others  than  the 
 
 Rir  King, 
 
^a  The  Eighth  <Boo{  of 
 
 King,  or  by  others  with  the  King,  and  in  what  form  they  have  appointed  the  doing  of  it, 
 the  fame  of  neceflity  muff  be  kept;  neither  is  the  Kings  fole  Authority  to  alter  it :  yet,as 
 it  were  a  thing  unrffafonable,  if- in  civil  affairs  the  King,  albeit  the  whole  univerfal  body 
 did  joyn  with  him,fhould  do  any  thing  by  their  abfolute  power  for  the  ordering  of  their 
 ftate  at  home,  in  prejudice  of  thofe  ancient  Laws  of  Nations,which  are  of  force  through- 
 out all  the  World,  becaufe  theneceflary  commerce  of  Kingdoms  dependeth  on  them: 
 So  in  principal  matters  belonging  to  Chriftian  Religion,a  thing  very  Scandalous  and  of- 
 fensive it  muft  needs  be  thought,  if  either  Kings  or  Laws  mould  difpofeoftheLawof 
 God  without  any  refpecT:  had  unto  that  which  of  old  hath  been  reverently  thoughtof 
 throughout  the  Wond,  and  wherein  there  is  no  Law  of  God  which  forceth  us  tofwerve 
 from  the  ways  wherein  fo  many  and  holy  A  ges  have  gone :  Wherefore  not  without  good 
 confideration,the  very  Law  it  felf  hath  provided,?"^  fudges  Ecclefiaflical appointed un- 
 der the  Kings  Comwiffi '•  on, (hall 'not  adjudg  for  here fie  any  thing  but  that  which  heretofore  hath ' 
 been  adjudged  by  the  Authority  of  the  Canonical  Scriptures,  or  by  the  fr(l four general  Coun- 
 bels  or  by  (ome  other  general  Cmn'cil,  wherein  the  fame  hath  been  declared  here  fie,  by  the  ex- 
 pels words  of  the  faid  Canonical  Scriptures,  or  fuch  as  hereafter  (ball  be  determined  to  be  he- 
 re fie  by  the  high  Court  of  Parliament  of  this  Realm,  with  the  aflent  of  the  Clergy  in  the  Convo- 
 cation, An. i.Reg.  Eliz.%  By  which  words  of  the  Law,Who  doth  not  plainly  fee,how  that 
 in  one  branch  of  proceeding  by  vertue  of  the  Kings  fupream  authority,  the  credit  which 
 thofe  four  fii  ft  general  Councels  have  throughout  all  Churches,  and  evermore  had,  was 
 judged  by  the  making  of  the  aforefaid  A<51  a  juft  caufe  wherefore  they  fhould  be  men- 
 tioned in  that  cafe,as  a  requifite  part  ofthat  rule,  wherewith  Dominion  was  to  be  limi- 
 ted i  But  of  this  we  mall  further  confider,  when  we  come  unto  that  which  Soveraign 
 Power  may  do  in  making  Ecclefiaflical  Laws. 
 
 Unto  which  Supream  Power  in  Kings,  two  kinds  of  adverfaries  there  are  which  have 
 oppofed  themfelvs:one  fort  defending  That  Supream  power  in  caufesEcdefiaflicalthrough- 
 out  the  world,  appertained  of  Divine  Right  to  the  Bifhop  of  Rome :  Another  fort,  That  the 
 J aid  power  belongeth  in  every  national  Church  unto  the  Clergy  thereof  affembled.  We  which 
 .  .         defend  as  well  againft  the  one,  as  againft  the  other,  That  Kings  within  their  own  Precinfts 
 which  men    way  have  if,muft  fhew  by  what  right  it  muft  come  unto  them.  Firft  unto  me,  it  feemeth 
 give,  God      almoft  out  of  doubt  &  controverfie,that  every  independent  multitude  before  any  certain 
 ntifks.         £Qrm  0£  Reg[ment  eftablifhed,  hath  under  God  Supream  Authority,  full  Dominion  over 
 it  felf,even  as  a  man  not  tyed  with  the  band  of  fubjection  as  yet  unto  any  other,  hath  o- 
 ver  himfelf  the  like  power.  God,creating  mankind,  did  endue  it  naturally  with  power  to 
 guide  it  felf,  in  what  kind  of  Society  foever  he  fhould  chufe  to  live.  A  man  which  is  born 
 Lord  of  himfelf,  may  be  made  an  others  fervant.And  that  power  which  naturally  whole 
 focieties  have,  may  be  derived  unto  many,  few,  or  one  •,  under  whom^the  reft  Shall  then 
 live  in  fubje&ion:  Some  multitudes  are  brought  into  fubje&ion  by  force,as  they  who  be- 
 ing fubdued,  are  fain  tofubmit  their  necks  unto  what  yoakit  pleafeth  their  Conquerors 
 to  lay  upon  them-,  which  Conquerors  by  juft  and  lawful  Wars  do  hold  their  power  over 
 fuch  multitudes  2s  a  thing  defcending  unto  them  s  Divine  Providence  it  felf  fo  difpo- 
 fing.  For  it  is  God  who  giveth  victory  in  the  day  of  War,  and  unto  whom  Dominion  in 
 this  fort  is  derived,  the  fame  they  enjoy  according  to  the  Law  of  Nations  5  which  Law 
 authorizeth  Conquerours  to  reign  as  abfolute  Lords  over  them  whom  they  vanquifh. 
 Sometimes  it  pleafeth  God  himfelf  by  fpecial  appointment  to  chufe  out  and  nominate 
 Corooa  <»      fuch,  as  to  whom  Dominion  fhall  be  given ;  which  thing  he  did  often  in  the  Common- 
 ^ata  i"  to. e"  weaitn  of  ifrael:  They  which  in  this  fort  receive  power  immediately  from  God,  have  it 
 Braflon.        by  meer  Divine  Right ;  they  by  humane,on  whom  the  fame  is  beftowed,  according  to 
 mens  difcretibh,when  they  are  left  freely  by  God  to  make  choice  of  their  own  Gover- 
 nours.  By  which  of  thefe  means  foeverit  happen,  that  Kings  or  Governors  be  advanced 
 unto  their  Eftates,  we  muft  acknowledg  both  their  lawful  choice  to  be  approved  of  God, 
 and  themfelves  to  be  Gods  Lievtenants  -,  and  confefs  their  Power  winch  :htfy  have  to 
 be  his.  As  for  Supream  Power  in  Ecclefiaflical  affairs,  the  Word  of  God  doth'  ndwhere 
 appoint  that  all  Kings  fhould  have  it,  neither  that  any  fhould  not  haveit  ;  forwhich 
 caufe,  it  feemeth  to  ft  ind  altogether  by  humane  Right,  that  unto  Chriftian  Kings  there 
 is  fuch  Dominion  given. 
 
 Again,  on  whom  the  fame  is  beftowed  at  mens  discretions ,  they  likewife  do 
 hold  it  by  Divine  Right  :   It  God  in  his  revealed  Word ,  hath  appointed  fuch 
 
 Power 
 
Eccle/tatfica!  Tolity.  45* 
 
 "  Power  to  be,  although  himfelf  extraordinarily  beftow  it  not,  but  leave  the  appoint- 
 ment of  perforis  to  men  }  yea,  albeit  God  do  neither  appoint  nor  affign  the  perfon  : 
 neverthelefs,  when  men  have  afligned  and  eftablifhed  both,  Who  doth  doubt  but  thac 
 fundry  duties  and  affairs  depending  thereupon  are  prefcribed  by  the  Word  of  God,  and 
 confequently  by  that  very  right  to  be  exacted  i  For  example  fake,  the  power  which 
 Romane  Emperors  had  over  foreign  Provinces,  was  not  a  thing  which  the  Law  of  God 
 did  everlnftitute  .•  Neither  was  Tiberius  C^at  by  efpecial  Commiffion  from  Heaven 
 therewith  inverted,  and  yet  paiment  of  Tribute  unto  Cxjur  being  now  made  Empe- 
 .  ror,  istheplainLawofJefusChrift:  unto  Kings  by  humane  Right,  Honor  by  very 
 Divine  Right,  is  due  ;  mans  Ordinances,  are  many  times  propofed  as  grounds  in  the 
 Statutes  of  God  :  And  therefore  of  what  kind  foever  the  means  be,  whereby  Governors 
 are  lawfully  advanced  to  their  States,  as  we  by  the  Laws  of  God  ftand  bound  meekly  to 
 acknowledg  them  for  Gods  Lieutenants  5and  to  confefs  their  Power  his :  So  bythe  fame 
 Law  they  are  both  authorized,  and  required  to  ufe  that  Power  as  far  as  it  may  be  in  any 
 State  available  to  his  Honor.The  Law  appointeth  no  man  to  be  a  husband :  but  if  a  man 
 hath  betaken  himfelf  unto  that  condition,it  giveth  him  power  &  Authority  over  hisown 
 Wife.   That  the  Chriftian  world  mould  be  ordered  by  the  Kingly  Regiment,  the  Law 
 of  God  doth  not  any  where  command  :  and  yet  the  Law  of  God  doth  give  them, 
 which  once  are  exalted  unto  that  place  of  Eftate,  right  to  exact  at  the  hands  of  their 
 Subjects  general  obedience  in  whatfoever  affairs  their  power  may.  ferve  to  command^ 
 and  God  doth  ratifie  works  of  that  Soveraign  Authority,  which  Kings  have  received  by 
 men.  This  is  therefore  the  right  whereby  Kings  do  hold  their  power -,  but  yet  in  what 
 fort  the  fame  doth  reft  and  abide  in  them,it  fomewhat  behoveth  further  to  fearch,  where 
 that  we  be  not  enforced  to  make  overlarge  difcourfes  about  the  different  conditions 
 of  Soveraign  or  Supream  Power  •,  that  which  we  fpeak  of  Kings,  fhall  be  in  refpect 
 of  the  State,  and  according  to  the  nature  of  this  Kingdom,  where  the  people  are  in 
 no  fubjection,  but  fuch  as  willingly  themfelves  have  condefcended  unto  for  their  own 
 moft  behoof  and  fecurity.  In  Kingdoms  therefore  of  this  quality,  the  higheft  Governor 
 hath  indeed  univerfall  Dominion,  but  with  dependency  upon  that  whole  entire  body, 
 over  the  feveral  parts  whereof  he  hath  Dominion:  fo  that  it  ftandeth  for  an  Axiom 
 in  this  cafe  •,  The  King  is  Major  fmgulis,univerfis  minor.     The  Kings  dependency,  we 
 do  not  conftrue  as  fome  have  done,  who  are  of  opinion  that  no  mans  birth    can 
 make  him  a  King-  but  every  particular  perfon,  advanced  t  o  fuch  Authority,  hath  at 
 his  entrance  into  his  Raign,  the  fame  beftowed  on  him  as  an  eftate  in  condition  by  j 
 
 the  voluntary  deed  of  the  people,    in  whom  it  doth  lie  to  put  by  anyone,  and  to 
 preferr  fome  other  before  him,  better  liked  of  or  judged  fitter  for  the  place,  and  that 
 the  party  fo  rejected  hath  no  injury  done  unto  him  •,  no  although  the  fame  be  done  in 
 a  place  where  the  Crown  doth  go  <^<«  yit@*  byfucceffion,  and  to  a  perfon  which  is 
 capital  and  hath  apparently  if  blood  be  refpected  the  neareft  right.  They  plainly  affirm 
 inall  well  appointed  Kingdoms,  the  cuftom  evermore  hath  been,  and  is,  that  children 
 fucceed  not  their  Parents,till  the  people  after  a  fort  have  created  them  anew,neither  that 
 that  they  grow  to  their  Fathers  as  natural  and  proper  Heirs,  but  are  then  to  be  reckoned  jun-m  ew 
 for  Kings  when  at  the  hands  of  fuch  as  reprefentthe  KingsMajefty,they  have  by  aScep-  vmdic,pag-8j< 
 ter  and  a  Diadem  received,  as  it  were,  the  invefture  of  Kingly  power :  Their  very  words 
 are,  That  where  fuch  porver  is  fetled  into  a  family  or  kindred,  the  Stock  it  [elf is thereby  cho- 
 fen,  but  notthetwigthat  fpringeth  of  it.  The  next  of  the  Stock  unto  him  that  raigneth,  art  pag.«s« 
 not  through  nearnefs  of  blood  made  Kings,  but  rather fet  forth  to  [land for  the  Kingdom-Sphere 
 Regal  Dominion  is  hereditary,  it  is  notwithflanding(if we  look  to  the  persons  which  have  it ) 
 altogether  elecJive.Tothis  purpofe  are  felected  heaps  of  Scriptures  concerning  the  Solemn 
 Coronation  or  Inauguration  of  Saul,  of  David,  of  Solomon,  and  others,  by  the  Nobles, 
 Ancients,  and  people  of  the  Common-weal  of  ifrael  ■,  as  if  thefe  folemnities  were  a  kind 
 of  deed,  whereby  the  right  of  Dominion  is  given.  Which  ftrange,  untrue,  and  unnatural 
 conceits,  fet  abroad  by  feedf- men  of  Rebellion,  onely  to  animate  unquiet  fpirits,  and 
 to  feed  them  with  poflibility  of  afpiring  to  Thrones,  if  they  can  win  the  hearts  of  the 
 peop\e,what  hereditary  title  foever  any  other  before  them  may  have.  I  fay  unjuft  and  in- 
 fok-ncpofitions,  I  would  not  mention,  were  it  not  thereby  to  make  the  countenance  of 
 truth  more  orient  •,  for  unlefs  we  will  openly  proclaim  defiance  unto  all  law,  equity,  and 
 reafon  yy%,  muft  ( there  is  no  remedy  )  acknowledge,  that  in  kingdoms  hereditary 
 birth  giveth  right  unto  Soveraign  Dominion  5   and  the  death  of  the  predcceiTor 
 
 Rrr  2  puttetb 
 
4_5<S  The  Eighth  <Boo\  of, 
 
 piitte.th  the  fucceffor  by  blood  in  feifin.     Thofe  publick  folemnities  before  fpecified^ 
 do  but  ferve  for  an  open  teflification  of  the  Inheritors  right,    or  belong  unto  the 
 form  of  inducing  him  into  pofTeflion  of  that  thing  he  hath  right  unto  :   there- 
 fore in  cafe  it  doth  happen,   that  without  right  of  blood  a  man  in  fuch  wife  be 
 poffeffed  ,  all  thefe  new  elections  and  inveftings  are  utterly  void  -,  they  make  him 
 no  indefeafableeftate-,  the  inheritor  by  blood  may  difpoflefs  him  as  anufurper.  The 
 cafe  thus  (landing,  albeit  we  judge  it  a  thing  moft  true,  that  Kings,  even  inheritors, 
 co  hold  their  right  in  the  Power  of  Dominion,  with  dependency  upon  the  whole 
 Body  politick,  over  which  they  have  Rule  as  Kings  •,    yet  fo  it  may  not  be  un- 
 derftood  as  if  fuch  dependency  did  grow,  for  that  every  fupream  Governor  doth 
 perfonally  take  from  thence  his  power  by  way  of  gift,  beftowed  of  their  own  free 
 accord  upon  him  at  the  time  of  his  entrance  into  the  faid  place  of  his  foveraign 
 Government.     But  the  caufe  of  dependency  is  that  firft  Original  conveyance,  when 
 power  was  derived  from  the  whole  into  One;  topafs  from  him  unto  them,  whom  out  of 
 him  nature  by  lawful  births  fhould  produce,  and  no  natural  or  legal  inability  make  unca- 
 II .  xoffic.  pable  :  Neither  can  any  man  with  reason  think,  hut  that  theprft  in(litution  of Kings ,aftif- 
 fcient  confideration  wherefore  their  power  fhould  always  defend  on  that  from  which  it  did  al- 
 ways flow  by  Original  influence  of  pwer,  from  the  body  into  the  King,  is  the' caufe  of  Kings 
 dependency  in  Power  upon  the  body.    By  dependency  we  mean  fubordination  and  fub- 
 jection :  A  manifeft  token  of  which  dependency  may  be  this  •,  as  there  is  no  more 
 certain  Argument,  that  Lands  are  held  under  any  as  Lords;,  then  if  we  fee  that  fuch 
 lands  in  defect  of  heirs  fall  unto  them  by  efcheat :  In  like  manner,  it  doth  follow 
 rightly,  that  feeing  Dominion  when  there  is  none  to  inherit  it,  returneth  unto  the 
 body-,  therefore,  they  which  before  were  inheritors  thereof,  did  hold  it  with  depen- 
 dency upon  the  body ,  fo  that  by  comparing  the  body  with  the  head,  as  touching 
 power,  it  feemeth  always  to  refide  in  both  j  fundamentally  and  radicially  in  the  one, 
 in  the  other  derivatively-  in  the  one  the  Habit,  in  the  othet-the  Ad  of  Power.  May 
 a  body  politick  then  at  all  times,  withdraw  in  whole  or  in  part  the  .influence  of  Domi- 
 nion which  paiTeth  from  it,  if  inconveniencies  do  grow  thereby  i  It  muft  be  prefu- 
 med,  that  fupream  Governors  will  not  in  fuch  cafe  oppofe  themfelves,  and  be  ftiff  in 
 detaining  that,  the  ufe  whereof  is  with  publick  detriment  :  but  furely  without  their 
 confent  I  fee  not  how  the  body  by  any  juft  means  fhould  be  able  to  help  it  felf,  faving 
 when  Dominion  doth  efcheat-,  fuch  things  therefore  muft  be  thought  upon  before 
 hand,  that  Power  may  be  limited  ere  it  be  granted,  which  is  the  next  thing  we  are  to 
 confider. 
 
 In  what  Meafure. 
 
 N  power  of  Dominion ,    all  Kings  have  not  an  equal  latitude  :  Kings  by  con- 
 quell:  make  their  own  Charter  -7  fo,  that  how  large  their  power,  either  Civil 
 or  Spiritual,  is,  we  cannot  with  any  certainty  define  further,  then  onelytofet  them 
 in  the  line  of  the  Law  of  God  and  Nature  for  bounds.    Kings  by  Gods  own  fpecial 
 appointment,  have  alfo  that  largenefs  of  power  which  he  doth  ailign  or  permit  with 
 approbation  touching  Kings  which  were  firft  inftituted  by  agreement  and  compo- 
 sition made  with  them  over  whom  theyraign,  how  far  their  power  may  extend  -,  the 
 Articles  of  Compact  between  them  is  to  fhew  not  only  the  Articles  of  Compact  at 
 the  firft  beginning,  which  for  the  moft  part  are  either  clean  worn  out  of  knowledg, 
 or  elfe  known  to  very  few $  but  whatfoever  hath  been  after  in  free  and  voluntary  man- 
 ner condifcended  unto,  whether  by  exprefs  confent,  (  whereof  pofitive  laws  are  wit- 
 Arift.Poi.iib.    nefies,  )  or  elfe  by  filent  allowance,  famoufly  notified  through  cuftome ,  reaching  be- 
 $.  cap.  1.       yond  the  memory  of  man.  By  which  means  of  after- Agreement,  it  cometh  many  times 
 to  p.ifs  in  Kingdoms,  that  they  whofe  ancient  predeceffors  were  by  violence  and  force 
 made  fubjeft,  do  by  little  and  little  grow  into  thatfweet  form  of  Kingly  Government, 
 which  Philofophers  define,Regency  willingly  fuftained,  and  mduedwtth  Chiefty  of  power  in 
 the greatcfl  things.  Many  of  the  ancients  in  their  writings  <io  fpeakof  Kings  with  fuch 
 high  and  ample  terms,  as  if-univerfalityof  Power,  even  in  regard  of  things  and  not 
 of  perfons,  did  appertain  to  the  very  being  of  a  King  ;  Thereafonis,  becaufe  their 
 
 fpeech 
 
Ecclefiaftical  Tolity,  a$j 
 
 «SJ. 
 
 fpeech  concerning  Kings,  they  frame  according  totheftateof  thofe Monarchs ,  to 
 whom  unlimited  authority  was  given-,  which fome  not  obferving,  imagine,  that  all 
 Kings,  even  in  that  they  are  Kings,  ought  to  have  whatfoever  power  they  judge  any 
 Soveraign  Ruler  lawfully  to  have  enjoyed.  But  the  moft  judicious  Philofopher,  whofe  pu'cftrTumf 
 eye  fcarceany  things  did  efcape  which  was  to  be  found  in  thebofome  of  nature,  he  <te Regno, 
 confidering  how  far  the  power  of  one  Soveraign  Ruler  may  be  different  from  another 
 Regal  Authority,  noteth  in  Spartan  Kings,  That  of  all  others  they  were  moft  tied  to 
 Law,  andfo  the  mo(l  retrained  power.  A  King  which  hath  not  fupream  power  in  the 
 greateft  things,  is  rather  intituled  a  King,  then  inverted  with  reall  Sovereignty.  We 
 cannot  properly  term  him  a  King,  of  whom  it  may  not  be  faid,  at  the  leaft  wife,  as 
 touching  certain  the  chiefeft  affairs  of  the  State,  <zp%etr3Ap%e£ajyhns<s  Sires, his  right  in 
 them  is  to  have  rule,  not  fubject  to  any  other  predominancy.    I  am  not  of  opinion 
 that  fimply  in  Kings  the  moft,  but  the  beft  limited  power  is  beft,  both  for  them  and 
 the  people:  the  moft  limited  is  that  which  may  deal  in  feweft  things,  the  beft,  that 
 which  in  dealing  is  tyed  unto  the  foundeft,  perfe&eft,  and  moft  indifferent  Rule,which 
 Rule  is  the  Law :  I  mean  not  only  the  Law  of  Nature,  and  of  God  -,  but  the  Natio- 
 nal Law  confonant  thereunto.    Hafpier  that  people  whofe  Law  is  their  King  in  thegreau 
 eft  things ,  then  that  whofe  King  is  himftlf  their  Law:  where  the  King  doth  guide  the 
 St ate ,  and  the  Law  the  King,  that  Common-wealth  is  like  an  Harp  or  Melodious  Inftru* 
 ment,  the  firings  whereof  are  turned  and  handled  all  by  one  hand,  following  as  Laws,  the 
 Rules  and  C anons  of  Mufical  Science.     Moft  divinely  therefore  Archytas  maketh  unto 
 publike  felicity  thefe  four  fteps  and  degrees ,  every  of  which  doth  fpring  from  the 
 former,  as  from  another  caufe,  »  £e  •ZxaiA.eu;  rouyu.©^,  o  S"e  dpyav  dxi  avJo;,  6  £e  ap^o 
 tuv@*  cbn>Ainr{^,«  H  oArntoivuvlx  oj&t.'ftwi',  The  King  rifling  by  Law,  the  Magiftr  ate  fol- 
 lowing, the  Subject  free,  and  the  whole  Society  happy.     Adding  on  the  contrary  fide, 
 that  where  this  order  is  not,  it  Cometh  by  tranfgreflicn  thereof  to  psfs  that  a  King 
 groweth  a  Tyrant  -,  he  that  ruleth  under  him  abhorreth  to  be  guided  by  him  or  com- 
 manded -,  the  people  fubjeft  unto  both,  have  freedbme  under  neither,  and  the 
 whole  Community  is  wretched.     In  which  refpect,  I  cannot  chufe  but  commend 
 highly  their  wifdom,  by  whom  the  Foundations  of  the  Common-wealth  hath  been 
 laid  •,  wherein  though  no  manner  of  Perfon ,  or  caufe  be  unfubjed  unto  the  Kings 
 Power,  yet  fo  is  the  Power  of  the  King  over  all,  and  in  all  limited,  that  unto  all  his 
 proceedings  the  Law  it  felf  is  a  rule.     The  Axioms  of  our  Regal  Government  are 
 thefe,  Lex  facit  regem:  The  Kings  Grant  of  any  favour  made  contrary  to  the  Law 
 is  void  5     Rex  nihil  potefl  nifi  quod  jure poteft  :  Our  Kings  therefore,  when  they  are 
 to  take  pofleflion  of  the  Crown  they  are  called  unto,  have  it  pointed  out  before 
 their  eyes  ,f  even  by  the  very  Solemnities  and  Rites  of  their  Inauguration,  to  what 
 affairs  by  the  fame  Law  their  Supream  Power  and  Authority  reacheth  ;  crown- 
 ed we  fee  they  are,  enthronized  and  annointed  ,  the  Crown  a  Sign  of  a  Milita- 
 ry Dominion  •,  the  Throne  of  Sedentary  or  Judicial  \  the  Oyl  of  Religious  and 
 Sacred  Power.     It  is  not  on  any  fide  denied ,  that  Kings  may  have  Authority  in 
 Secular  affairs.     The  Queftion  then  is,  What  power  they  way  lawfully  have, and  ex-  Sp*fc'J0'  P'° 
 ercife  in  caufes  of  God.    A  Prince,  or  Magi  fir  ate,  or  a  Community  ( faith  Doftor  Staple-  5, 6,  n.       ° 
 ton)  may  have  power  to  lay  corporal  puniflment  on  them  which  are  teachers  of  perverfe 
 things  >  power  to  make  Laws  for  the  Peace  of the  Church;  Power  to  proclaim,  to  defend '» 
 and  even  by  revenge  to  preserve  dogmata  the  very  Articles  of  Religion  themfelves  front 
 violation.    Others, in  affection  no  lefs  devoted  unto  the  Papacy,  do  likewife  yield, 
 that  the  Civil  Magiftrate  may  by  his  Edidrs  and  Laws  keep  all  Ecclefiaftical  Perfons 
 within  the  bounds  of  their  duties,  and  conftrain  them  to  obferve  the  Canons  of  the 
 Church,  to  follow  the  rule  of  ancient  Difcipline.    That  \£  tfoafh  was  commended 
 for  his  care  and  provifion,  concerning  fo  fmall  a  part  of  Religion,  as  the  Church- 
 treafure  ;  it  muft  needs  be  both  unto  Chriftian  Kings  themfelves  greater  honour-, 
 and  to  Chriftianity  a  larger  benefit,  when  the  cuftody  of  Religion,  and  the  worftiip. 
 of  God  in  general  is  their  charge.  If  therefore  all  thefe  things  mentioned  be  moft  pro- 
 perly the  affairs  of  Gods  Ecclefiaftical  caufes  -,  if  the  a&ions  fpecified  be  works  of 
 power-,  and  if  that  power  be  fuch  as  Kings  may  ufe  of,  themfelves,  without  the  fear 
 of  any  other  power  fuperiour  in  the  fame  thing;  it  folioweth  neceffarily,  that  Kings  may 
 have  fupream  power,not  only  in  Civil,  but  alfo  in  Ecclefiaftical  affairs,and  confequently, 
 
 tha? 
 
458 
 
 The  Eighth  cBoo{  of 
 
 T.C 
 
 192. 
 
 l.i.  p. 
 
 Farmers  def- 
 of  the  God 'y 
 Magistrate. 
 
 Cirerolib.  I. 
 de  nar.  Deor. 
 
 that  they  may  withftandwhatBifhop  orPopefoever  (hall,  under  the  pretended  claim 
 of  higher  Spiritual  Authority,  oppofe  themfelves  againft  their  proceedings.     But 
 they  which  have  made  us  the  former  grant,  will  never  hereunto  condefcend  •,  what 
 they  yield  that  Princes  may  do ,  it  is  with  fecret  exception  always  underftood,  If  the 
 Bifhop  of  Rome  give  leave,  if  he  enterpofe  no  prohibition  5  wherefore,  fomewhat  it  is 
 infhcw   in  truth"  nothing  which  they  grant.   Our  own  Reformeis  do  the  very  like, 
 when  they  make  their  difcourfe  in  general,  concerning  the  Authority  which  Magi- 
 strates may  have,  a  man  would  think  them  to  be  far  from  withdrawing  any  jot  of  that, 
 which  with  reafon  may  be  thought  due.     The  Prince  and  Civil  Magiftrate  ( faith  one  of 
 them)  hathtofee  the  Laws  of  God)  touching  his  Worfhip)  and touching  all  Matters ,  and 
 all  Orders  of  the  Church  to  be  executed)  and  duly  obferved;  and  to  fee  every  Ecclefiaflical 
 Perfon  dothatoffce^whereuntohe  is  appointed  5  andtopunijl)  thofe  which  jail ' in  their  office 
 accordingly.  Another  acknowledged,  7  hat  the  Magiflr ate  may  lawfully  upheld all  truth 
 by  his  Sword,  pumjh  all  perjons,  enforce  all  to  their  duties  towards  God  find  men  •,  main' 
 tain  by  his  Laws  every  point  of  Gods  Word)  punijh  all  vice  in  all  men  ;  fee  into  all  caufeS) 
 vifit the  Ecclefiaflical E ft  ate ',  and  correct  the  abufes  thereof  :  Finally  to  look  to  his  Sub- 
 jects) that  under  him  they  may  lead  their  lives  in  allgodlinefs  and  hone  fly,     A  third  more 
 Humble  mcti-  frankly  profeft'eth,  That  in  cafe  their  Church  Difciplme  were  eftablifticd)  fo  little  it  fhort- 
 cn.  page.  35.    n(t^t}je  jrms  of  Soveraign  Dominion  in  caufes' Ecclefiaflical)  that  Her  Gracious M 'a] 'e fly , 
 for  any  thing  they  teach  or  hold  to  the  contrary, may  no  lefs  then  new  remain  fkill  over  allper- 
 fons,  in  all  things  Snpream  Governefs  even  with  that  full  and  Royal  Authority,  Superiority-, 
 andPrehemineneC)  Supremacy)  and  Prerogative,  which  the  Laws  already  eflablifhed  do  give 
 her;  and  her  Maje flies  Injunctions,  and  the  Articles  of  the  Convocation  houje,  and  other 
 writings  Apologetical  of  her  Royal  Authority)  andfupream  Dignity)  do  declare  andexplain. 
 Peffidoniu*  was  wont  to  fay  of  the  Epicure,  That  he  thought  there  were  no  Godsf^ut  that 
 thofe  things  which  hefpake  concerning  the  Gods, were  only  given  out  for  fear  of  growing  odi- 
 ous amongft  men  :  and  therefore  that  in  words  he  left  gods  remaining)  but  in  very  deed 
 overthrew  them,  in  fo  much  as  he  gave  them  no  kind  of  Action.  After  the  very  felf  fame 
 manner,  when  we  come  unto  thofe  particular  effects,  Prerogatives  of  Dominion  which 
 the  Law6  of  this  Land  do  grant  unto  the  Kings  thereof,  it  will  appear  how  thefemen, 
 notwithftanding  their  large  and  liberal  Speeches  abate  fuch  parcels  out  of  the  afore 
 alleadged  grant  and  flourishing  {hew,  that  a  man  comparing  the  one  with  the  other, 
 may  half  Stand  in  doubt,  left  their  Opinion  in  very  truth  be  againft  that  Authority, 
 which  by  their  Speeches  they  feem  mightily  to  uphold,  partly  for  the  avoiding  of  pub- 
 like obloquie,  envie,  and  hatred-,  partly  to  the  intent  they  may  both  in  the  end  by  the 
 establishment  of  their  Difcipline,  extinguish  the  force  of  Supream  Power,  which  Prin- 
 ces have,  and  yet,  in  the  mean  while,  by  giving  forth  thefe  fmooth  Difcourfes,  obtain 
 that  their  favourers  may  have  fomewhat  to  alleadge  for  them  by  way  of  Apologie, 
 and  that  fuch  words  only  found  towards  all  kind  of  fulnefs  of  Power.     But  for  my  felf, 
 I  had  rather  conftrue  fuch  their  contradictions  in  the  better  part,  and  impute  their  ge- 
 neral acknowledgment  of  the  lawfullnefs  of  Kingly  Power,  unto  the  force  of  truth, 
 prefenting  it  felf  before  them  fometimes  above  their  particular  contrarieties,  oppofiti- 
 ons,  denyals,  unto  that  errour  which  having  fo  fully  pofieft  their  minds,  cafteth  things 
 inconvenient  upon  them  -,  of  which  things  in  their  due  place.  Touching  that  which  is 
 now  in  hand,  weare  on  all  fides  fully  agreed,  Firft,that  there  is  not  any  reftraint  or  li- 
 mit a  don  of  matter  for  regal  Authority  and  Power  to  be  converfant  in,  but  of  Religion 
 onely.,and  of  whatfoever  caufe  thereunto  appertaineth  Kings  may  lawfully  have  charge, 
 they  lawfully  may  therein  exercife  Dominion,  and  ufe  the  temporal  Sword.  Secondly, 
 .  that  fome  kind  of  actions  converfant  about  fuch  affairs  are  denyed  unto  Kings  :  As 
 namely,  Actions  of  Power  and  Order,  and  of  Spiritual  Jurifdiction,  which  hath  with  it 
 infeparably  joyned  Power  to  Adminifter  the  Word  and  Sacraments,  power  to  Ordain, 
 By  whaiRnk.  £Q  jucjge  as  an  Quinary,  to  bind  and  loofe,  to  Excommunicate,  and  fuch  like.  Thirdly, 
 that  even  in  thofe  very  actions,  which  are  proper  unto  Dominion,  there  muft  be 
 fome  certain  rule  whereunto  Kings  in  all  their  proceedings  ought  to  be  Strictly 
 tyed  j  which  rule  for  proceeding  in  Ecclefiafticall  affairs  and  caufes  by  Regal 
 Power,  hath  not  hitherto  been  agreed  upon  with  fuch  uniform  confent,  and  cer- 
 tainty, as  might  be  wilhed.     The  different  fentencesofmen  herein  I  will  now  go  about 
 
 to 
 
 Rinds. 
 
Ecckjiaslical  Tolitj.  ^g 
 
 to  examine,  but  it  mill  be  enough  to  propofe  what  Rule  doth  feera  in  this  cafemoft 
 reafonable. 
 
 The  cafe  of  deriving  Supream  Power  from  a  whole  intire  multitude  into  fome  fpeci- 
 al  part  thereof  ;  as  partly  the  neceifity  of  expedition  in  publick  affairs,  partly  the  incon- 
 venience of  confulion  and  trouble,  where  a  multitude  of  Equals  dealeth5  and  partly  the 
 difllpation  which  muff,  needs  enfue,  in  companies  where  every  man  wholly  feeketh 
 his  own  particular  (  as  we  all  would  do,  even  with  other  mens  hurts  )  and  haply 
 the  very  overthrow  of  therafelves,  in  the  end  alfo  •,  if  for  the  procurement  of  the 
 common  good  of  all  men,  by  keeping  eveiy  feveral  man  in  order,  fome  were  not 
 inverted  with  Authority  over  all,  and  encouraged  with  Prerogative-Honour  to  fuftain 
 the  weighty  burthen  of  that  charge.       The  good  which  is  proper  unto  each 
 man  belongeth    to  the    common  good  of  all ,  as  part  to  the  whole  perfe&ion  5 
 but  thefe  two  are  things   different  ;  for  men  by  that  which  is  proper,  are  fevered  - 
 united     they  are  by  that  which   is  common.     Wherefore,    befides    that  which 
 moveth  each  man  in  particular  to  feek   his  own  private  good,    there  muft  be  of 
 neceflity   in  all  publick  Societies  alfo  a  general    mover  ,    directing  unto   com- 
 mon good,  and  framing  every  mans  particular  unto  it.     The  end  whereunto  all  Go- 
 vernment was  inftituted,  was  Bonumpublicum,  the  Univerfal  or  Common  good.     Our  ob  uriiirarem 
 queftion  is  of  Dominion,  for  that  end  and  purpofe  derived  into  one  -,  fuch  as  all  in  pukiicam  reiP 
 one  publick  State  have  agreed,  that  the  Supream  charge  of  all  things  mould  be  com-  contorTo™   - 
 mitted  unto  one:  They,I  fay,  confldering  what  inconveniency  may  grow,  where  States  tcre,Uprufkn" 
 arefubjecl:  unto  fundry  Supream  Authorities,  have  for  fear  of  thefe  inconveniencies  tiff,nii(loccnr- 
 withdrawn  from  liking  to  eftablifh  many  -,  *%  dyaJ^v  7n>XvKaiest.vln,  the  multitude  of  de  arigSncjd. 
 Supream  Commanders  is  troublefome.     No  Nan  (  faith  our  Savionr )  can  ferve  two  r«sciviiis. 
 Maftcrs  -,  furely  two  fupream  Mafters  would  make  any  ones  fervice  fomewhat  uneafie 
 in  fuch  cafes  as  might  fallout,     Suppofethat  to  morrow  the  Power  which  hath  Domi- 
 nion in  Juftice,  require  thee  at  the  Court  -,  that  which  in  War,  at  the  Field ;  that  which 
 in  Religion,at  the  Temple-,  all  have  equal  Authority  over  thee,  and  impoflible  it  is,  that 
 then  in  fuch  cafe  thou  Iriouldft  be  obedient  unto  all :  By  chufing-anjrone  whom  thou 
 wilt  obey,  certain  thou  art  for  thy  difobedience  to  incur  the  difpleafure  of  the  other  two. 
 
 But  there  is  nothing  for  which  fome  comparable  reafon  or  other  may  not  be  found-  t"«cdxam!° 
 are  we  able  to  fhew  any  commendable  State  of  Government,  which  by  experience  and  P^- 
 practice  hath  felt  the  benefit  of  being  in  all  caufes  fubjecl  unto  the  Supream  Autho- 
 rity of  one  ?  Againft  the  policy  of  the  ifraelites,  I  hope  there  will  no  man  except, 
 where  Mofcs  deriving  fo  great  a  part  of  his  burthen  in  Government  unto  others,  did 
 notwithftanding  retain  tohimfelf  Univerfal  Supremacy  5  $ehofaphat  appointing  one 
 to  be  chofen  in  the  affairs  of  God,  and  another  in  the  Kings  affair's,  did  this  as  having 
 Dominion  over  them  in  both.     If  therefore  from  approbation  of  Heaven,  the  Kings 
 of  Gods  own  chofen  people  had  in  the  affairs  of  Jewifh  Religion  Supream  Power,  why 
 not  Chriftian  Kings  the  like  alfo  in  Chriftian  Religion  ?    Firft,  unlefs  men  will 
 anfwer,  as  fome  have  done,      That  the  Jews  Religion  rvas  of  far  lefs  perfection  and  Stipi.de  prim 
 dignity  then  \ours,    ours  being  that  truth  whereof  theirs  was  hut  a  jhadowifh  prefigu-  Doit- V3&- 1$- 
 rative resemblance.     Secondly,  That  all  farts  of  their  Religion,  their  Laws ,  their  Sa-  Scap1' I0' 
 crifices,  andiheir  Rights  and  Ceremonies,  being  fully  jet  down  to  their  hands,  andneeding 
 no  more,  but  only  to  be  put  in  execution  ;  the  Kings  might  well  have  highefl  Authority  to 
 fee  that  done  -,  whereas  with  us    there  are  a  number  ofMyfieries  even  in  Belief, which  were 
 not  [0  generally  for  them,  as  for  us  neceffary  to  be  with  found  exprefs  acknowledgement  un- 
 der flood:  A  number  of  things  belonging  to  external  Government,  and  our  manner  of  fer- 
 ving  God,    not  fet  down  by  particular  Ordinances,  and  delivered  to  us  -in  writing,  for 
 which  caufe  the  St  ite  of  the  church  doth  now  require,  that  the  Spiritual  Authority  of  Ec- 
 clefiafHc.il '  perfons  be  large,  abfolute,and  not  fubordinate  to  Regal  power.     Thirdly',  That 
 whereas  God  armeth  Religion  jewifh  as  Chriftian  with  the  Temporal [word  ;  But  of  Spiri- 
 tual pumpment,  the  one  with  power  to  imprifon,  to  (courge,  to  put  to  death:  The  ether  identify 
 with  bare  aut  hority  to  Cenfure  and  excommunicate :  There  is  no  reafon  that  the  Church  which 
 hath  no  vifiblc  fword,fhouldin  Regiment  befubjetf  unto  any  other  power, then  only  unto  theirs 
 wb$h  have  authority  to  bind  and  loofe .     Fourthly,  That  albeit  whilft  the  Church  was  re- 
 frained unto  one  people,  itfeemednot  incommodious  to  grant  their  King  the  general  Chiefty 
 of  Power ;  yet  now  the  Church  having  fpread  it  f elf  over  all  Nations, great  inconveniences 
 
 muft 
 
^6o 
 
 The  Eigbth<Boo{of 
 
 power. 
 
 F 
 
 Rafietifls,  E- 
 
 pi(hp.5-i7- 
 pref.  conr.7. 
 Calv'n.  in 
 com.  7- 
 Amos  7. 13- 
 
 mii(i  thereby wow  if  every  Chriftian  King  in  his  federal  Territory  jhall  have  the  like  po*< 
 Of  all  thefe  differences,  there  is  not  one  which  doth  prove  it  a  thing  repugnant  to  the 
 Law  either  of  God ,  or  of  Nature,  that  all  Supremacy  of  external  Power  be  in  Chriftian 
 Kingdoms  granted  unto  Kings  thereof ,  for  prefer vation  of  quietnefs,  unity,  order,  and 
 peace,  in  fuch  manner  as  hath  been  mewed. 
 
 Of '  the  Title  of  Hcadfhip. 
 
 Or  tne  Title  or  State  it  felf ,  although  tfie  Laws  of  this  Land  have  annexed  it  to  the 
 Crown,  vet  fo  farr  we  mould  not  ftrive ,  if  fo  be  men  were  nice  and  fcrupulous  in  this 
 behalf  only  •  becaufe  they  do  wifh  that,  for  reverence  to  Chrift  Jefus  j  the  Civil  Magi- 
 ftrate !;J  rather  ufe  fome  other  form  of  frieech  wherewith  to  exprefs  that  Sovereign 
 Ant]  ortt^  which  he  lawfully  hath  overall,  both  Perfons  and  Caufes  of  the  Church. 
 But  I  fee  thrt  hitherto  they  which  condemn  utterly  the  name  fo  applyed ,  do  it  be- 
 caufe they  m'rflik'.-  thrt  fuch  Power  mould  be  given  to  Civil  Governours.  The  great 
 exception  that  Sir  Thomas  Moor  took  againft  that  Title$  who  fuffered  death  for  de- 
 n\*al  of  it,  was. /or  that  it  maketh  a  Lay,  a  Secular  Per  fori ,  the  head  of  the  State  Spiritu- 
 al or  Ecclefiaftical -,  as  though  God  himfelf  did  not  name  Saul,  the  Head  of  all  the 
 Tribes  of  ifracl;  and  confequently  of  that  Tribe  alfo  among  the  reft ,  whereunto  the 
 State  Spiritual  or  Ecclefiaftical  belonged  5  when  the  Authors  of  the  Centuries  reprove 
 it  in  Kincs  and  Civil  Governours,  thereafonis,  ifiis  non  competit  ifte  Primatus ;  fuch 
 kinde  ofPower  is  too  high  for  them ,  they  fit  it  not :  In  excufe  of  Mr.  Calvin,  by 
 whom  this  Realm  is  condemned  of  Blafphemy,  for  intituling ,  H.S.  Supream  Head  of 
 this  church  under  Chrift,  a  charitable  conjecture  is  made,  that  he  fpake  by  mis- 
 information -,  howbeit  as  he  profeffeth  utter  diflike  of  that  name,  fo  whether  the 
 be  ufed  or  no,  the  very  Power  it  felf  which  we  give  unto  Civil 
 
 name 
 
 Magi- 
 
 T.C.l. 
 II. 
 
 Ephcf.  i.ai. 
 Co),  1.  18. 
 
 Urates ,  he  much  complaineth  of,  and  prdtefteth ,  That  their  Power  over  allthings 
 was  it  which  had  ever  wounded  him  deeply  .-  That un-advifed  Perfons  had  made  them  too 
 Spiritual  ;  that  throughout  Germany  this  fault  did  reign  5  that  in  thofe  very  parts  where 
 Calvin  himfelf  was ,  it  prevailed  more  than  was  tobewifhed',  that  Rulers  by  imagining 
 themf elves  fo  Spiritual,  have  taken  away  Ecclefiaftical  Government-,  that  they  think  they 
 cannot  reign  unleft  they  abolifh  all  the  Authority  oft  he  Cuurch,  and  he  themfelves  the  chief 
 ^Pudges  ,  as  well  in  Doctrine ,  as  in  the  whole  Spiritual  Regency.  So  that,  in  truth,  the 
 QueiHon  is ,  Whether  the  Magiftrate  by  being  Head  in  fuch  fenfe  as  we  term  him ,  do 
 ufe  or  exercife  any  part  of  that  Authority ,  not  which  belongerh  unto  Chrift,  but  which 
 other  men  ought  to  have;. 
 
 Thefe  things  being  firft  confidered  thus ,  it  will  be  eafier  to  judge  concerning  our 
 owneftate,  whether  by  lorce  of  Ecclefiaftical  Government,  Kings  have  any  other  kinde 
 of  Prerogative  than  they  may  lawfully  hold  and  enjoy.    It  is,  as  fome  do  imagine,  too 
 much,  that  Kings  of  England  (hould  be  termed  Heads  inrelation  of  the  Church.     That 
 which  we  do  underftand  by  Headjhip,  is,  their  only  Supreme  Power  in  Ecclefiaftical 
 Affairs  and  Caufes-,  That  which  lawful  Princes  are,  what  fliould  make  it  unlawful  for 
 men  in  Spiritual  Stiles  or  Titles  to  fignifie  i  If  the  having  of  Supream  Power  be  allow- 
 ed, why  is  the  expreffing  thereof,  by  the  Title  of  Head,  condemned?  Theyfeem 
 in  words,  ( at  leaft  wife  fome  of  them )  now  at  the  length  to  acknowledge,  that  Kings 
 may  have  Dominion  or  Supream  Government  even  over  all ,  both  Perfons  and  Caufes. 
 We  in  terming  our  Princes,  Heads  of  the  church ,  do  but  teftifie  that  we  acknowledge 
 them  fuch  Governours.     Again,  to  this  it  will  peradventurebereplyed,  Thathow- 
 foever  we  interpret  our  f elves  ,  it  is  not  fit  for  a  mortal  man,  and  therefore  not  jit  for  a. 
 Civil  Magiftrate  to  be  intituled  the  Head  of  the  Church,  which  was  given  to  our  Saviour 
 Chrift ,  to  lift  him  above  all  Powers ,  Rules ,  Dominions ,  Titles  ,  in  Heaven  or  in  Earth. 
 Where,  if  this  Title  belong  alfo  to  Civil  Magiftrates  ,  then  it  is  manifefi,  that  there  is  a  Pow- 
 er m  Earth  whereunto  our  Saviour  Chrift  is  not  in  this  point  fuperiour.     Again ,  if  the  Ci- 
 vil Magi  ft  rate  may  have  this  Title,  he  may  be termed  alfo  the  fir ft-begotten  of all  Creatures. 
 The  fir  ft  begotten  of  all  the  Dead,  yea  the  Redeemer  of  his  People.     For  thefe  are  alike  given 
 him  as  Dignities  whereby  he  is  lifted  up  above  all  Creatures.     Be  fides  this  ,  the  whole  Argu- 
 ment of  the  Apoftle  in  both  places  doth  lead  to  fhew  that  this  Title,  Head  of  the  Church,  can- 
 not be  f aid  of  any  Creature.     And  further ,  the  very  demonftrative  Articles  amongflthi 
 
 Hebrews, 
 
EccIeJtaHical  *Polity~  a$1 
 
 Hebrews,  efpecially  whom  St.  Paul  doth  follow,  ferveth to  tye that which  is  verified of 
 one,  ttnto  him felf  alone  :  fo  that  when  the  Apoflle  doth  fay  that  Cbrifl  is  KitpxAr  the  Head 
 it  is  as  if he  jlwuld  fay  ;  Chrifl ,  and  none  other ,  is  the  Head of 'the  Church.     Thus  have 
 we  againft  the  entituling  of  the  Higheft  Magiftrate,  head,  with  relation  unto  the  Church 
 four  feveral  Arguments  gathered  by  ftrong  lunnife  out  of  words  marvellous  unlikely 
 to  have  been  written  to  any  fuch  purpofe  ,   as  that  whereunto  they  are  now  ufed  and 
 urged.     To  the  Ephefians,  the  Apoftle  vvriteth ,   That  Chrijl ,  Godhadfet  on  his  right  EP!ef-  »•  *>> 
 band  inthe  Heavenly  places  above  all  Regency  and  Authority,  and  Power,  and  Dominion   2I  a:'*3- 
 and  whatfoever  name  is  named,  not  in  this  World  only ,  hut  in  that  which fhall be alfo  ' 
 and  hath  under  his  feet  fet  all  things  ,  and  hath  given  him  head  above  all  things  unto  the 
 Churchy  which  is  his  Body ,  even  the  fulnefs  of  him  which  accompli/heth  all  in  all.     To 
 the  Colofians  in  like  manner,  That  he  is  the  head  of  the  body  of 'the  Church ,  who  is  a  fir (i  CoL  '-18* 
 born  Regency  out  of  the  dead,  to  the  end  he  might  be  made  amongfl  them  all  fuch  an  one  C°''  '*' 
 as  hath  the  chief ty:  He  meaneth,  amongft  all  them  whom  he  mentioned  before,  fay- 
 ing, By  him  all things  that  are ,  were  made;  the  things in  the  Heavens  ,  and  the  things 
 in  the  Earth  ,  the  things  that  are  vifible ,  and  the  things  that  are  invifible ,   whether 
 they  be  Thrones ,  or  Dominions,  or  Regencies ,  &c.     Unto  the  fore-alledged  Arguments 
 therefore  we  anfwer :  Firft,  that  it  is  not  fimply  the  title  of  Head,  in  fuch  fort  un- 
 derftood, as  the  Apoftle  himfelf  meant  it ;  fo  that  the  fame  being  imparted  in  another 
 fehfe  unto  others ,  doth  not  any  wayes  make  thole  others  his  Equals  -,  in  as  much  as 
 divetfity  of  things  is  ufually  to  be  underftood  ,  even  when  of  words  there  is  no  diver- 
 fity-,  and  it  is  onely  the  adding  of  one  and  the  fame  thing  unto  divers  Perfons,  which 
 doth  argue  equality  in  them.     If  I  term  Chrift  and  Cafar  Lords ,  yet  this  is  no  equali- 
 zing Cefar  with  Chrift,  becaufe  it  is  not  thereby  intended  :  To  term  the  Emperor  Lord 
 (faith  Tertullian)  /,  for  my  part ,  will  not  refufe,  fo  that  I  be  not  required  to  call  him 
 Lord  in  the  fame  fenfe  that  God  is  fo  termed.     Neither  doth  it  follow,  which  is  object- 
 ed in  the  fecond  place ,  that  if  the  Civil  Magiftrate  may  be  intituled  a  Head,  he  may  as 
 well  be  termed  the  fir  ft  begotten  of  all  Creatures  ,  the  fir ft  begotten  of 'the  Dead    and  the 
 Redeemer  of  his  People.     For  albeit  the  former  dignity  doth  lift  him  upnolefsthaa 
 thefe,  yet  thefe  terms  are  notapplyableandapt  to  fignifie  any  other  inferior  dignity, 
 as  the  former  term  of  Head  was.     The  Argument  of  matterwhich  the  Apoftle  follow- 
 eth  hnth  fmall  evidence  or  proof ,  that  his  meaning  was  to  appropriate  unto  Chrift 
 that  the  aforefaid  title-,  otherwife  than  only  in  fuch  fenfe  as  doth  make  it,beinff  fo  under- 
 ftood, too  high  to  be  given  to  any  Creature. 
 
 As  for  the  force  of  the  Article  where  our  Lord  and  Saviour  is  called  theH^  it 
 ferveth  to  tye  that  unto  him  by  way  of  excellency ,  which  in  meaner  decrees  is 
 common  to  others  •,  it  doth  not  exclude  any  other  utterly  from  bein<*  termed 
 Head,  but  from  being  intituled  as  Chrift  is  the  Head,  by  way  of  the  very  higheft 
 degree  of  excellency  :  Not  in  the  communication  of  Names ,  but  in  the  confufion 
 of  things ,  there  is  errour.  Howbeit ,  if  Head  were  a  Name  that  could  not  well  be, 
 nor  never  had  been  ufed  to  fignifie  that  which  a  Magiftrate  may  be  in  relation  to 
 fome  Church;  but  were  by  continual  ufe  of  fpeech  appropriated  unto  the  onely 
 thing  it  fignifieth,  being  applyed  unto  Jefus  Chrift  -,  then,  although  we  muft  car- 
 ry in  our  felves  a  right  underftanding,  yet  ought  we  otherwife  rather  to  fpeak 
 unlefs  we  interpret  our  own  meaning  by  fome  claufe  of  plain  fpeech ,  becaufe  we 
 are  elfe  in  manifeft  danger  to  be  underftood  according  to  that  conftru&ionand  fenfe 
 wherein  fuch  words  are  perfonally  fpoken.  But  here  the  rareft  conftru&ion ,  and 
 moft  removed  from  common  fenfe ,  is  that  which  the  Word  doth  import  bein°- 
 applyed  unto  Chrift  5  that  which  we  fignifie  by  it  in  giving  it  to  the  Magiftrate ,  it  is  a 
 great  deal  more  familiar  in  the  common  conceit  of  men. 
 
 The  word  is  fo  fit  to  fignifie  all  kindes  of  Superiority ,  Preheminence    and 
 Chiefty ,  that  nothing  is  more  ordinary  than  to  ufe  it  in  vulgar  fpeech ,  and  in  Efay  7.  <?. 
 common  underftanding  fo  to  take  it :  If  therefore  Chriftian  Kings  may  have  any  r^?*j$ Lcr\ 
 preheminence  or  chiefty  above  all  others,  although  it  be  lefs  than  that  which  Theodore  ™islmlnl. 
 Beza  gweth ,  whoplaceth  Kings  amongft  the  principal  Members ,  whereunto  pub- 
 lick  Function  in  the  Church  belongeth;  and  denyethnot,  but  that  of  them  which 
 have  pV.Uck  Function,  the  Civil  Magistrates  power  hath  all  the  reft  at  command,  in 
 regard  of  that  part  of  his  Office,  which  is  to  procure  that  Peace  and  good  Order  be  efpe- 
 
 Sff  dally 
 
4-fo  The  Eighth  rBoo\  of 
 
 cially  kept  in  things  concerning  the  firft  Table;  if  even  hereupon  they  term  him  afo 
 Head  of  the  church ,  which  is  his  Kingdom,  it  mould  not  feemfo  unfit  a  thing  j  Which 
 Title  furely  we  could  not  communicate  to  any  other ,  no  not  although  it  mould  at  our 
 hands  be  exacted  with  torments:  but  that  our  meaning  herein  is  made  known  to  the 
 World,  fo  that  no  man  which  will  underftand  can  eafily  be  ignorant,  thatwedonoc 
 impart  unto  Kings ,  when  we  term  them  Heads ',  the  honor  which  is  properly  given  to  our 
 Lord  and  Saviour  Chrift,  when  the  blefled  Apoftlein  Scripture  doth  term  him  the  Head 
 of  the  Church. 
 
 The  power  which  we  fignifie  in  that  name,  differeth  in  three  things  plainly  from  that 
 which  Chrift  doth  challenge. 
 
 Firftj  it  differeth  in  order,  becaufe  God  hath  given  to  his  Church  for  the  Head , 
 Eplicf.  i .  21 .    ■viGJp  B»w5  vztyxpu  mvijns  a^jfs  Fan  above  all  Principalities,  and Powers ,  and  Mighty  and 
 Dominion ,  and  every  Name  that  is  named.,  not  in  this  World  only ,  but  alfo  tn  that  which  is 
 to  come  :  Whereas  the  Power  which  others  have ,  is  fubordinate  unto  his. 
 
 Secondly,  again,  as  he  differeth  in  order,  fo  in  meafure  of  Power  alfo ;  becaufe 
 Pfal.  2.8.  God  hath  given  unto  him  the  ends  of  the  Earth  for  his  PofTeffion  5  unto  him  ,  Do- 
 minion from  Sea  to  Sea ,  unto  him  all  power  both  in  Heaven  and  Earth  ,  unto  him  fuch 
 Soveraignty ,  as  doth  not  only  reach  over  all  places ,  perfons ,  and  things ,  but  doth 
 reft  in  his  own  only  Perfon,  and  is  not  by  any  fucceffion  continued-,  he  reigneth  as  Head 
 and  King,  nor  is  there  any  kinde  of  law  which  tyeth  him,  but  his  own  proper  will  and 
 wifdom ,  his  power  is  abfolute,  the  fame  joyntly  over  all  which  it  is  feverally  over  each : 
 not  fo  the  Power  of  any  other  Headftiip.  How  Kings  are  reftrained,  and  how  their  Pow- 
 er is  limited,  we  have  fhewed  before  5  fo  that  unto  him  is  given  by  the  title  of  Headfhip 
 over  the  church  that  largenefs  of  Power,  wherein  neither  Man,  nor  Angel,  can  be  match- 
 ed nor  compared  with  him. 
 
 Thirdly,  the  laft  and  greateft  difference  between  him  and  them ,  is  in  the  very  kinde 
 of  their  Power.  The  Head  being ,  of  all  other  parts  of  the  Body,  moft  divine,  hath 
 dominion  over  all  the  reft  -,  it  is  the  fountain  of  fenfe ,  of  motion,  the  throne  where 
 the  guide  of  the  Soul  doth  reign  5  the  Court  from  whence  direction  of  all  things  hu- 
 man proceedeth.  Why  Chrift  is  called  the  Headofthe  Church  ,  thefe  Caufes  them- 
 felves  do  yield.  As  the  Head  is  the  chiefeft  part  of  a  man ,  above  which  there  is  none, 
 alwayes  joyned  with  the  Body-  fo  Chrift  the  higheft  in  his  Church,  is  alwayes  knit  to  it. 
 Again,  as  the  Head  giveth  fenfe  and  motion  unto  all  the  Body,fo  he  quickneth  us,  and, 
 together  with  underftanding  of  heavenly  things,giveth  ftrength  to  walk  therein.  Seeing 
 therefore  that  they  cannot  affirm  Chrift  fenfibly  prefent  ,  or  alwayes  vifibly  joyn- 
 ed unto  his  Body  the  Church  which  is  on  Earth,  in  as  much  as  his  Corporal  refi- 
 dence  is  in  Heaven •,  again,  feeing  they  do  not  affirm  (  it  were  intolerable  if  they 
 fhould )  that  Chrift  doth  perfonally  adminifter  the  external  Regiment  of  outward 
 Actions  in  the  Church,  but,  by  the  fecret  inward  influence  of  his  Grace,  giveth 
 Spiritual  life,  and  the  ftrength  of  ghoftly  motions  thereunto  :  Impoffible  it  is,  that 
 they  mould  fo  clofe  up  their  eyes ,  as  not  to  difcern  what  odds  there  is  between 
 that  kinde  of  operation ,  which  we  imply  in  the  Head/hip  of  Princes ,  and  that 
 which  agreeth  to  our  Saviours  dominion  over  the  Church.  The  Head/hip  which 
 we  give  unto  Kings,  is  altogether  vifibly  exercifed,  and  ordereth  only  the  external 
 frame  of  the  Church-affairs  here  amongft  us;  fo  that  it  plainly  differeth  from  Chrift's, 
 evenin  very  nature  and  kinde.  To  be  in  fuch  fort  united  unto  the  Church  as  he  is ; 
 to  workasheworketh,  either  on  the  whole  Church  or  upon  any  particular  A  ffembly, 
 or  in  any  one  man  -,  doth  neither  agree-,  nor  hath  any  poffibility  of  agreeing  unto  any  one 
 befides  him. 
 T.  C.  l.  2.  p.  Againft  the  firft  diftin&ion  or  difference,  it  is  to  be  objected  ,  That  to  entitle  a 
 4"-  Magifirate  head  of  the  Church  ,  although  it   be  under  Chrifi ,  is   not  abfurd.     For 
 
 Chrift  hath  a  two-fold  Superiority  -,  over  his ,  and  over  Kingdoms  :  according  to  the 
 one,  he  hath  a  Super iour ,  which  is  his  Father 5  accor  ding  to  the  other ,  none  but  imme- 
 diate Authority  with  his  Father  -,  that  is  to  fay ,  of  the  Church  he  is  Head  and  Governor 
 onely  as  the  Son  of  Man  -,  Head  and  Governor  of  Kingdoms  onely  as  the  Son  of  God. 
 In  the  Church,  as  Man,  he  hath  officers  under  him ,  which  Officers  are  Ecclefiajlical 
 T.c.l.  2. p.  ?er[ons  :  As  for  the  Civil  Magiflrate,  his  office  belongeth  unto  Kingdoms,  andto 
 418.  Common-wealths ,  neither  is  he  there  an  under  or  fubordinate  Head,  confidering  that 
 
 hie 
 
Ecclefiaflicd  Tolity.  ^6% 
 
 his  Authority  comet h  fr-om  God ,  fimply  and  immediately ,  even  as  our  Saviour  Ckrijl's 
 doth.  Whereurito  rhe  fum  of  our  Anfvver  is ,  Firft ,  that  as  Chrift  being  Lord 
 or  Head  over  all ,  doth,  by  verrue  of  that  Soveraignty,  rule  all  -,  fo  he  hath  no  more  a 
 Superiour  in  governing  his  Church,  thaninexercfingSoveraign  Dominion  upon  the 
 reft  of  the  World  befides.  Secondly ,  That  all  Authority ,  as  well  Civil  as  Ecclefi- 
 aftical,  is  fubordinate  unto  him.  And  Thirdly,  the  Civil  Magistrate  being  termed 
 Head,  by  reafon  of  that  Authority  in  Ecclefiaftical  Affairs  which  hath  been  already 
 declared  that  themfelves  do  acknowledge  to  be  lawful :  It  followeth,  that  he  is 
 a  Head  even  fubordinated  of  Chrift,  and  toChrift.  For  more  plain  explication  where- 
 of, unto  God  we  acknowledge  daily,  that  Kingdom,  Power,  and  Glory,  are  his  -,  that 
 he  is  the  immortal  and  invisible  King  of  Ages ,  as  well  the  future  which  (hall  be ,  as 
 the  prefent  which  now  is.  That  which  the  Father  doth  work  as  Lord  and  King  over 
 all,  he  worketh  not  without ,  but  by  the  Son,  who,  through  coeternal  generation, 
 receiveth  of  the  Father  that  Power ,  which  the  Father  hath  of  himfelf.  And  for  than 
 caufe  our  Saviours  words  concerning  his  own  Dominion,  are ,  Tome  all  Power  both  in 
 Heaven  and  in  Earth  is  given :  The  Father  by  the  Son  did  create ,  and  doth  guide  all; 
 wherfore  Chrift  hath  Supream  dominion  over  the  whole  univerfal  World.Chrift  is  God, 
 Chrift  is  Xoyos,  the  confubftantial  Word  of  God.,  Chrift  is  alfo  that  confubftantial  Word 
 which  made  man.  As  God,  he  faith  of  himfelf,  I  am  Alpha  and  Omega,the  beginning  and 
 the  end :  he  which  was,  and  which  is,  and  which  is  to  come-,  even  the  very  Omnipotent.  As  the 
 confubftantial  Word  of  God ,  he  hath  with  God ,  before  the  beginning  of  the  World,  vpoc  i .  8. 
 that  glory,  which,  as  he  was  Man,  he  requireth  to  have:  Father ,  glorifie thy  Son 
 with  that  glory  which  with  thee  he  enjoyed  before  the  World  was.  Further ,  it  is  not  necef- 
 fary,  that  all  things  fpoken  of  Chrift  mould  agree  to  him,  either  as  God,  or  elfe  as  Man-;  John  17.  5. 
 but  fome  things  as  he  is  the  confubftantial  Word  of'God,  fome  things  as  he  is  that 
 Word  incarnate.  The  Works  of  Supream  Dominion  which  have  been  Since  the  firft 
 beginning  wrought  by  the  power  of  the  Son  of  God ,  are  now  mod  properly  and  truly 
 the  WorksoftheSonofManrthe  Word  made  Flelh  doth  fit  for  ever,  and  reign,  as  So- 
 veraign  Lord  over  all.  Dominion  belonged:  unto  the  Kingly  Office  of  Chrift,  as  Pro- 
 pitiation and  Mediation  unto  his  Prieftly  ;  Instruction ,  unto  his  Paftoral  and  Propheti- 
 cal Office.  His  Works  of  Dominion  are,  in  fundry  degrees  and  kindes,  according  to  the 
 different  conditions  of  them  that  are  fubjeft  unto  it :  he  prefently  doth  govern,  and 
 hereafter  fhall  judge  the  World,  intire  and  wholly  ;  and  therefore  his  Regal  power  can- 
 not be  with  truth  reftrained  unto  a  proportion  of  the  World  only.  Notwithstanding, 
 forafmuch  as  all  do  not  fhew  and  acknowledge,  with  dutiful  fubmiffion ,  that  Obedi- 
 ence which  they  owe  unto  him  •,  therefore  fuch  as  do ,  their  Lord  he  is  termed  by  way 
 of  excellency,  no  otherwife  than  the  Apoftledoth  term  God  the  Saviour  generally  of 
 all,  but  efpecially  of  the  Faithful ;  thefe  being  brought  to  the  obedience  of  Faith,  are 
 every  where  fpoken  of,as  men  tranflated  into  that  Kingdom,wherein  whofoever  is  com- 
 prehended ,  Chrift  is  the  Author  of  eternal  Salvation  unto  them  •,  they  have  a  high  and 
 ghoftly  fellowship  with  God  and  Chrift,and  Saints5or,as  the  Apoftle  in  more  ample  man- 
 ner fpeaketh  ,  Aggregated  they  are  unto  Mount  Sion,andto  the  City  of  the  UvingGod;  the.Hcb.  12.  zau 
 Celeflial  tferufalcm,  and  to  the  company  of  innumerable  Angels  ,  and  to  the  Congregation 
 of  the  fir  (I  born,  which  are  written  in  Heaven,  and  to  God the  J-udge  of all  7  and  to  the 
 Spirits  of  jufi  and  perfect  men ,  and  to  ^fefus  the  Mediator  of  the  new  Teftament.  In  a 
 word,  they  are  of  that  Myftical  body  ,  which  we  term  the  Church  of  Chrift.  As  for 
 the  reft  we  account  them  Aliens  from  the  Common-wealth  of  ifrael ,  andthat  live  inthe] 
 Kingdom  of  Darknefs,  and  t ha  t  are  in  this  prefent  World  without  God.  O  ur  S  aviours  Do- 
 minion is  therefore  over  thefe,  as  over  Rebels  •,  over  them,  as  over  dutiful  and  loving  • 
 Subjects 5  which  things  being  in  holy  Scriptures  fo  plain,  I  fomewhatmufeatthat 
 ftrange  pofition  ,  That  Chrift  in  the  Government  of  his  Church,  and  Superiority  over 
 the  Officers  of  it,  hath  himfelf  a  Superiour  which  is  the  Father-,  but  in  governing  of 
 Kingdoms  and  Common- wealths,  and  in  the  Superiority  which  he  hath  over  Kingdoms, 
 no  Superiour.  j 
 
 Again,  That  the  Civil Magifirates  Authority  commeth  from  God  immediately,  as  Chri/ls  r.  c.U.p.41 » 
 doth,  and  is  fubordinate  unto  Chrift.     In  what  Evangelift ,  Apoftle,  or  Prophet ,  i$ 
 it  found,  that  Chrift  ("Supream  Governour  of  the  Church)  Should  be  fo  unequal  to      ""- 
 himfelf,  as  he  is  Supream  Governour  of  Kingdoms  <t    The  works  of  his  Providence' 
 
 Sffa  for 
 
±6±  'The  Eighth  'Bookjf 
 
 for  the  prefervation  ofMankinde,  by  upholding  Kingdoms,  not  only  obedient  unto, 
 but  alfo  obftinate  and  rebellious  againft  him,  are  fuch  as  proceed  from  Divine  Power;  and 
 are  noc  the  works  of  his  Providence  forfafety  of  God's  Elect  s  by  gathering,  infpiring, 
 comforting,  and  every  way  preferving  his  Church,fuch  as  proceed  from  the  lame  Power 
 likewifec"  Surely,  ifChrift,  as  God  and  Man,  hath  ordained  certain  means  for  the 
 gathering  and  keeping  of  his  Church,  feeing  this  doth  belong  to  the  Government  of 
 that  Church-,  it  muft  in  reafon  follow,  I  think,  that,  as  God  and  Man,  he  worketh 
 in  Church  Regiment-,  and  confequently  hath  no  more  there  any  Superiours ,  than  in 
 the  Government  of  the  Common- wealth.  Again,  to  be  in  the  midftofhis,  where- 
 foever  they  are  affembled  in  his  Name ,  and  to  be  with  them  to  the  World's  end,  are 
 comforts  which  Chrift  doth  perform  to  his  Church  as  Lord  and  Governour;  yea,  fuch 
 as  he  cannot  perform  but  by  that  very  Power  wherein  he  hath  no  Superiour.  Where- 
 fore ,  unlefs  it  can  be  proved ,  that  all  the  works  of  our  Saviours  Government  in  the 
 Church,  are  done  by  the  mere  and  onely  force  of  his  Human  nature,  there  is  no  re- 
 medy but  to  acknowledge  it  a  manifeft  errour ,  that  Chrift,  in  the  Government  of  the 
 World,  is  equal  to  the  Father,  but  not  in  the  Government  of  the  Church.  Indeed, 
 to  the  honour  of  this  Dominion ,  it  cannot  be  faid  ,  that  God  did  exalt  him  otherwife 
 than  only  according  to  that  Human  nature,  wherein  he  was  made  low.  For,  as  the  Son 
 of  God ,  there  could  no  advancement  or  exaltation  grow  unto  him  :  And  yet  the  Do- 
 minion ,  whereunto  he  was  in  his  Human  nature  lifted  up ,  is  not  without  Divine  Power 
 exercifed.  It  is  by  Divine  Power ,  that  the  Son  of  man,  who  fitteth  in  Heaven,  doth 
 work  as  King  and  Lord  upon  us  which  are  on  Earth.  The  exercife  of  his  Dominion  over 
 the  Church  Militant  cannot  choofe  but  ceafe,  when  there  is  no  longer  any  Militant 
 Church  in  the  World.  And  therefore ,  as  Generals  of  Armies  when  they  have  finish- 
 ed their  Work,*  are  wont  to  yield  up  fuch  Commillions  as  were  given  for  that  pur- 
 pofe ,  and  to  remain  in  the  fta  te  of  Subjects ,  and  not  as  Lords,  as  concerning  their  for- 
 mer authority;  evenfo,  when  the  end  of  all  things  is  come,  theSonofman  (who 
 till  then  reigneth  )  fhall  do  the  like ,  as  touching  Regiment  over  the  Militant  Church 
 on  the  Earth.  So  that  Between  the  Son  of  man  and  his  Brethren ,  over  whom  he 
 reigneth  now  in  this  their  War-fare,  there  fhall  be  then  ,  as  touching  the  exercife  of 
 that  Regiment ,  no  fuch  difference ,  they  not  warfaring  any  longer  under  him  ;  but  he, 
 together  with  them,  under  God,  receiving  the  joyes  of  everlafting  triumph,  that  fo  God 
 may  be  in  all;  all  mifery  in  all  the  Wicked ,  through  his  Juftice ;  in  all  the  Righte- 
 ous ,  through  his  love,  all  felicity  and  bliffe.  In  the  mean  while  he  reigneth 
 over  the  World  as  King ,  and  doth  thofe  things  wherein  none  is  Superiour  un- 
 to him  ,  whether  we  refpecl:  the  works  of  his  Providence  and  Kingdom ,  or  of 
 his  Regiment  over  the  Church.  The  caufe  of  Errour  in  this  point ,  doth  feem 
 to  have  been  a  mifconceit '  that  Chrift,  as  Mediatour ,  being  inferior^  to  his  Fa- 
 ther, doth,  as  Mediatour,  all  Works  of  Regiment  over  the  Church  ,  when  ,  in 
 truth,  Regiment  doth  belong  to  his  Kingly  Office ;  Mediatomfhip  to  his  Pneftly. 
 r.cl.ap.is;  For -,  as  the  High-Prieft  both  offered  Sacrifices,  for  expiation  of  the  People's  fins, 
 and  entred  into  the  holy  Place ,  there  to  make  interceflion  for  them  :  So ,  Chrift 
 Hcb.  p.  2s.  Joying  finimed  upon  the  Crofs  that  part  of  his  Prieftly- Office  ,  which  wrought 
 the  propitiation  for  our  Sinnes ,  did  afterwards  enter  into  very  Heaven  ,  and  doth 
 there,,  as  Mediatour  of  the  New  Teftament,  appear  in  the  fight  of  God  for  us. 
 A  like  fleight  of  Judgement  it  is,  when  they  hold,  that-  Civil  Authority  is  from 
 God,  but  not  immediately  through  Christ,  oar  with  any  fuboi  dination  to  God ,  nor 
 doth  any  thing  from  God,  but  by  the  hands\pf  our  Lord  Jeius  Chrift.  They  deny 
 RomJi/.V.  1Z  Rot>  to  De  fo-d  °f  Chrift  in  the  Old; Teftament  ,  Ey  me  Primes  rule ,  and, 
 Prov.  8.15.  the  Nobles ,  and  all  the  fudges  of  the  Earth.  '■  In  the  New  as  much  is  taught ,  That 
 |^™ble™°~  Chrifi  is  the  Prince  of  the  Kings  ef  the  Earth.  Wherefore,  to  the  end  it  may  more 
 Rev.1!.?.'  plainly  appear  ,  how  all  Authority  of  Man. is  derived  from  God  through  C/irift., 
 and  muft  by  Chriftian  men  be  acknowledged  to.be  no  otherwife  held  then  of,  and 
 under  him  ■  we  are  to  note ,  that ,  becaufe  whatfoever  hath  necefiary  being  ,  the 
 Son  of  God  doth  caufe  it  to  be,  and  thofe  things  without  winch  the  World  can- 
 not well  continue,  have  neceffary  being  in. the  World  :  a  thing  of  fo  great  ufeas 
 Government,  cannot  choofe  but  be  originally  from  Him. ;  Tquchingth.it  Authority 
 which  Civil  Magiftrates  have  in  Ecclefiaftical  Affairs,  kbeuig  from  God  by  Chrift, 
 
 as 
 
Ecclefiaftical  Tolity.  &$$ 
 
 as  all  other  good  things  are,  cannot  chufe  but  be  held  as  a  thing  received  at 
 his  hands  5  and,  becaufe  fuch  power  is  of  neceSfity  for  the  ordering  of  Religion ,  where- 
 in the  eSTenceand  very  being  of  the  Church  conSiSteth,  can  no  otherwife  flow  from 
 him,  than  according  to  that  fpecial  care  which  he  hath  to  govern  and  guide  his  own 
 People  :  it  followeth  ,  that  the  faid  Authority  is  of  and  under  him  after  a  more  fpe- 
 cial manner,  in  that  he  is  Head  of  the  church,  and  not  in  refpect  of  his  general  Re- 
 gency over  the  World.  All  things  ( faith  the  Apoftle ,  fpeaking  unto  the  Church )  1  Cor.  *.  i u 
 are  yours,  and  ye  are  Chrifls ,  and  Chn ft  is  God's.  Kings  are  C  kill's  as  Saints,  be- 
 caufe they  are  of  the  Church ,  if  not  colledively ,  yet  divifively  understood.  It 
 is  over  each  particular  Perfon  within  that  Church  where  they  are  Kings  :  Surely  j, 
 Authority  reacheth  both  unto  all  mens  perfons ,  and  to  all  kindes  of  caufes  alfo  :  Ic 
 is  not  denyed ,  but  that  they  may  have  and  lawfully  exercifeit  5  fuch  Authority  it  is, 
 for  which,  and  for  no  other  in  the  World,  we  term  them  Heads  5  fuch  Authority  they 
 have  under  Chrift,  becaufe  he  in  all  things  is  Lord  over  all;  andevenofChriftitis 
 that  they  have  received  fuch  Authority,  in  as  much  as  of  him  all  lawful  Powers  are$ 
 therefore  the  Civil  Magiftrare  is,  in  regard  of  this  Power ,  an  under  and  fubordinate 
 Head  of  Chrift  *s  People. 
 
 It  is  but  idle  where  they  fpeak ,  That  although ,  for  feveral Companies  of  Men ,  there  T.c.L?4»?- 
 may  be  fever  al  Heads  or  Governours ,  differing  in  the  meafure  of  their  Authority  from  the 
 Chief  eft  t  who  is  Head  over  all-,  yet  it  cannot  be  in  the  Church,  for  that  the  reafonrvhy 
 Head-  Magistrates  appoint  others  for  fuch f ever  al places  ,  is  ,  Becaufe  they  cannot  be  prefent 
 every  where  to  perform  the  office  of  an  Head.     But  Chrift  is  never  from  his  Body,  nor  from 
 any  part  of  it ,  and  therefore  needeth  not  to  fubftitute  any ,  which  may  be  Heads ,  fomt 
 over  one  Church,  and  fome  over  another.     Indeed  the  consideration  of  Man's  imbeci- 
 lity, which  maketh  many  Heads  necefTary,  where  the  burthen  is  too  great  for  one, 
 moved  fyethro  to  be  a  Perfwader  of  Mofes,  that  a  number  of  Heads  or  Rulers  might 
 be  inftituted  for  difcharge  of  that  duty  by  parts,  which  in  whole  he  faw  was  trouble- 
 fome.    Now ,  although  there  be  not  in  Chrift  any  fuch  defect ,  or  weaknefs ;  yet  0- 
 ther  caufes  there  be  divers,  more  than  we  are  able  to  fearch  into  ,  wherefore  it  mighs 
 feem  unto  him  expedient  to  divide  his  Kingdom  into  many  Provinces ,  and  place 
 many  Heads  over  it,  that  the  Power  which  each  of  them  hath  in  particular  with  re- 
 straint, might  illustrate  the  greatnefs  of  his  unlimited  Authority.    Besides,  howfoe- 
 ver  ChriSt  be  Spiritually  alwayes  united  unto  every,  part  of  his. Body,  which'isthe 
 Church:  Neverthelefs ,  we  do  all  know,  and  they  themfelves  who  alledge  this,  will, 
 I  doubt  not,  confefs  alfo,  that  from  every  Church  here  viSible,  Chrift,  touching  viSible 
 and  corporal  prefence ,  is  removed  as  ferr  as  Heaven  from  the  Earth  is  diftant.     Vi- 
 sible Government  is  a  thing  neceSTary  for  the  Church  •,  and  it  doth  not  appear,  how  the 
 exercife  of  viSible  Government  over  fuch  Multitudes  every  where  difperfed  through- 
 out the  World,  Should  confift  without  fundry  viSibleGovernours;  whofe  Power  being 
 the  greatest  in  that  kinde,  fofarr  as  it  reacheth,  they  are  in  consideration  thereof  term- 
 ed fo  farr  Heads.    Wherefore,  notwithstanding  the  perpetual  conjunction,  by  ver- 
 tue    whereof  our  Saviour .,  alwayes  remaineth  fpiritually  united  unto  the  parts  of 
 his  Myfticai  Body  -,  Heads  indeed  with  Supream  Power ,  extending  to  a  certain 
 compaSfe,  are  for  the  exercife  of  a  viSible  Regiment  not  unneceSTary.    Some  0- 
 ther  reafons  there  are  belonging  unto   this  branch  ,  which  feem  to  have  been 
 objected  ,  rather  for  the  exercife  of  mens  wits  ,  in  dissolving  Sophifmes ,  than 
 that  the  Authors  of  them  could  think  in  likelyhood ,  thereby  to  Strengthen  their 
 caufe.     For  example,  if  the  Magiftrate  be  Head  of  the  church  within  his  own  Do-  t.c.i.  p.419. 
 minion,  then  is  he  none  of  the  Church  :  For  all  that  are  of  the  Church  make  the  Body  UtMen8'69' 
 of  Chrift ,:  and  every  one  of  the  church  julfilleth  the  place  of  one  member  of  the  Body : 
 By  making   the  Magiftrate  therefore  Head ,  we  do  exclude  him  from  being  a  Mem- 
 ber fubjeff   to  the  Head ,  and  fo  leave  him  no  place  in  the  church.     By  which  rea- 
 fon ,  the  name  of  a  Body  Politick ,  is  fuppofed  to  be  alwayes  taken  of  the  infe- 
 riour  foil  alone,  excluding  the  Principal  Guides  and  Governors,  contrary  to  all 
 Mens  cuftomes  of  fpeech.     The  Errour  arifeth  by  mifconceiving  of  fome  Scrip- 
 ture-fentences,  where  Chrift  as  the  Head,  and  the  Church  as  the  Body  f  are  com- 
 pared or  oppofed  the  one  to  the  other.     And ,  becaufe  in  fuch  comparifons  o- 
 oppoiirions,  the  Body  is  taken  for  thofe  only  parts  which  are  fubjeft  unto  the  Head, 
 
 they 
 
^66  "The  Eighth  "BooJ^  of 
 
 they  imagine,  that  who  fo  is  the  Head  of  any  Church,  he  is  therefore  even  excluded 
 from  being  a  part  of  that  Churchy  That  theMagiftrate  can  be  none  of  the  Church,  if  fo 
 we  make  him  the  Head  of  the  Church  in  his  own  Dominions :  A  chief  and  princi- 
 pal part  of  the  Church  therefore.  Next,  this  is  furely  a  ftrangeconclufion,  A  Church 
 doth  indeed  make  the  Body  of  Chrift,  being  wholly  taken  together  h  and  eve- 
 ry one  in  the  fame  Church  fulfilleth  the  place  of  a  Member  in  the  Body ,  but  not  the 
 place  of  an  inferiour  Member,  the  which  hath  Supream  Authority  and  Power  over 
 all  the  reft.  Wherefore,  by  making  the  Magiftrate  Head  in  his  own  Dominions, 
 we  exclude  him  from  being  a  Member  fubjedt  unto  any  other  Perfon  ,  which  may 
 vifibly  there  rule  in  place  of  a  Superiour  or  Head  over  him  5  but  fo  farr  are  we 
 off  from  leaving  him  by  this  means  no  place  in  the  Church  ,  that  we  do  grant 
 him  the  Chief  place.  Indeed  the  Heads  of  thofe  vifible  Bodies ,  which  are  ma- 
 ny ,  can  be  but  parts  inferiour  in  that  Spiritual  Body  which  is  but  one  ;  yea  > 
 they  may  from  this  be  excluded  clean,  whonotwithftanding  ought  to  be  honoured,  as 
 poffeffmg  in  order  the  higheft  rooms  :  But  for  the  Magiftrate  to  be  termed,  in  his  Do- 
 minions, an  Head ,  doth  not  barr  him  from  being  any  way  a  Part  or  Member  of  the 
 Church  of  God. 
 
 As  little  to  thepurpofe  are  thofe  other  Cavils  :  A  Church  which  hath  the  Magi- 
 ftrate for  Head,  is  perfeft  man  without  chrift  :  So  that  the  knitting  of  our  Saviour 
 thereunto,  (hould  be  an  addition  ofthatwhichis  too  much.     Again,  iftheChurch 
 be  theBodjofchrifl,  and  of  the  Civil  Magiftrate*,  it  fhall  have  two  heads  ,  which  being 
 monftrous  ,  is  to  the  great  diflwnour  of  Chrift  and  bis  church.     Thirdly,  iftheChurch 
 be  planted  in  a  popular  ejlate ,   then,  forafmuch  as  all  govern  in  common,  and  all  have 
 Authority,  all  fhall  be  Heads  there,  and  no  Body  at  all ,  which  is  another  Monger.     It 
 might  be  feared  what  this  birth  of  fo  many  Monfters  together  might  portend  ,  but 
 that  we  know  how  things ,  natural  enough  in  themfelves ,  may  feem  monftrous, 
 through  mifconceit  5  which  errour  of  minde  is  indeed  a  Monfter  :  and  the  skilful  in 
 Nature's  myfteryes,  have  ufed  to  term  it  the  Wombe  of  Monfters  5  if  any  be,  it 
 is  that  troubled  Underftanding ,  wherein,  becaufe  things  lye  confufedly  mixt toge- 
 ther, what  they  are  it  appeareth  not.     A  Church  perfect  without  Chrift,  I  know 
 not  how  a  man  fhall  imagin-,  unlefs  there  may  be  either  Chriftianity  without  Chrift,  or 
 elfe  a  Church  without  Chriftianity.  If  Magistrates  be  Heads  of  the  Church,  they  are  of 
 necefSty  Chriftians,then  is  their  Head  Chrift.  The  adding  of  Chrift  univerfal  Head  over 
 all ,  unto  Magiftrates  particular  Headfhip,  is  no  more  fupei  fluous  in  any  Church  than,  in 
 other  Societyes  :  each  is  to  be  both  feverally  fubject  unto  fome  Head  ,  and  to  have 
 a  Head  alfo  general  for  them  all  to  be  fubjeft  unto.    For  fo  in  Armys ,  in  Civil  Cor- 
 porations, we  fee  it  fareth  :  A  Body  Politick  ,  in  fuch  refpeds ,  is  not  like  a  Natu- 
 ral Body-,  in  this,  more  Heads  than  one  is  fuperfluous :,  in  that,  not.  It  is  neither  mon- 
 ftrous ,  nor  yet  uncomely  for  a  Church  to  have  different  Heads :  for  if  Chriftian  Chur- 
 ches be  in  number  many,  and  every  of  them  a  perfect  Body  by  it  felf,  Chrift  being 
 Lord  and  Head  over  all ;  Why  fhould  we  judge  it  a  thing  more  monftrous  for  one  Bo- 
 dy to  have  two  Heads ,  than  one  Head  fo  many  Bodyes  '.     Him  that  God  hath  made 
 the  Supream  Head  of  the  whole  Church  -,  the  Head ,  not  only  of  that  Myftical  Body, 
 which  the  eye  of  man  isnotabletodifcern,  but  even  of  every  Chriftian  Politick  So- 
 ciety ,  of  every  vifible  Church  in  the  World  <    And  whereas,  Laftly,  it  is  thought  fo 
 ftrange,  that  in  Popular  States,  a  Multitude  to  it  felf  fhould  be  both  Body  and  Head, 
 all  this  Wonderment  doth'grow  from  a  little  over-fight ,  in  deeming  that  the  Subject 
 wherein  Headfhip  ought  torefide ,  fhould  be  evermore  fome  one  Perfon  ;  which  thing 
 is  not  neceffary.   For  in  the  collective  Body  that  hath  not  derived  as  yet  the  Principality 
 of  power  into  fome  one  or  few,the  whole  of  neceflity  muft  be  Head  over  each  part^other- 
 wife  it  could  not  have  power  poflibly  to  make  any  one  certain  Perfon  head^inafmuchas 
 the  very  power  of  making  a  Head  belongeth  unto  Headfhip.     Thefe  fuppofed  Monfters 
 we  fee  therefore  are  no  fuch  Giants,  as  that  there  fhould  need  any  Hercules  to  tame  them. 
 
 The  laft  difference  which  we  have  between  the  Title  of  Head  when  we  give 
 it  unto  Chrift  ,  and  when  we  give  it  to  other  Governours,  is,  that  the  kinde  of 
 Dominion  which  it  irnporteth ,  is  not  the  fame  in  both  :  Chrift  is  Head ,  as  being 
 the  Fountain  of  Life  and  Ghoftly  nutriment ,  the  Well-fpring  of  Spiritual  Blef- 
 fingspowred  into  the  Body  of  the  Church;  they  Heads,  as  being  the  principal 
 
 inftru- 
 
Eccleftajlical  Tolity. 
 
 inftruments  for  the  Churches  outward  Government-,  he  Head,  as  Founder  of  the 
 Houfe  ^  they,  as  his  chiefeft  Overfeers.     Againft  this  is  exception  efpecially  taken,  and 
 our  Purveyours  are  herein  faid  to  have  their  provifion  from  the  Popifh  Shambles :  for  by 
 Fighius  and  Harding-,  to  prove  that  Chrift  alone  is  not  Head  of  the  Church,  this  di- 
 ftin&ion,  they  fay,  is  brought ,  that ,  according  to  the  inward  influence  of  Grace , 
 Chrift  only  is  Head  :  but,  according  to  the  outward  Government,  the  being  of 
 Head  is  a  thing  common  to  him  with  others.     To  raife  up  Falihoods  of  old  con- 
 demned, and  bring  it  for  confirmation  of  any  thing  doubtful,  which  already  hath 
 fufficiently  been  proved  an  error ,  and  is  worthily  fo  taken  ,  this  would  juft ly 
 deferve  cenfuring.     But,  fhall  manifeft  truth  therefore  be  reproached,  becaufemen 
 convicted  in  fome  things  of  manifeft.  untruth,  have  at  any  time  thought  or  alledged 
 it  i     If  too  much  eagernefs  againft  their  Adverfaries  had  not  made  them  forget  them- 
 felves.,  they  might  remember,  where  being  charged  as  Maintainers  of  thofe  very  things, 
 for  which  others  before  them  have  been  condemned  of  Herefie  ,  yet ,   left  the 
 name  of  any  fuch  Heretick  ,  holding  the  fame  which  they  do ,  mould  make  them 
 odious ;  they  ftick  not  frankly  to  confefs,  That  they  are  not  afraid  to  confent  in  fome  T.c.I.j.p.%. 
 points  ,  with  zfexvs  and  Turks :  which  defence  ,   for  all  that ,  were  a  very  weak 
 Buckler  for  fuch  as  mould  confent  with  Jews  and  Turks,  in  that  which  they  have 
 been  abhorred  and  hated  for  in  the  Church.     But  as  for  this  diftin&ion  of  Head- 
 fliip ,  Spiritual  and  Myftical  of  Jefus  Chrift ,  minifterial  and  outward  in  others  befides 
 Chrift  ;  what  caufe  is  there  to  miflike  either  Harding,  or  Pighins ,  or  any  other  be- 
 fides for  it  1     That  which  they  have  been  reproved  for ,  is ,  not  becaufe  they  did 
 therein  utter  an  untruth,  but  fuch  a  Truth  as  was  not  fufficient  to  bear  up  the  Caufe 
 which  they  did  thereby  feek  to  maintain.     By  this  diftinftion,  they  have  both  truly 
 and  fufficiently  proved,  that  the  name  of //^importing  Power  and  Dominion  over 
 the  Church,  might  be  given  to  others  befides  Chrift,  without  prejudice  to  any  part 
 of  his  honor.     That  which  they  mould  have  made  manifeft,  was,  The  name  of  Head, 
 importing  thepower  of  univerfal  Dominion  over  the  whole  Church  of  Chrift  militant, 
 doth,  and  that  by  divine  right,  appertain  to  the  Pope  of  Rome  :  They  did  prove  it 
 lawful  to  grant  unto  others,  befides  Chrift,  the  power  of  Headfhipin  a  different 
 kinde  from  his;  but  they  mould  have  proved  it  lawful  to  challenge,  as  they  did  to 
 the  Bifhop  of  Rome ,  a  Power  univerfal  in  that  different  kinde.    Their  fault  was 
 therefore  in  exa&ing  wrongfully  fo  great  Power  as  they  challenged  in  that  kinde,  and 
 not  in  making  two  kindes  of  Power,  unlefs  fome  reafons  can  be  fhewed  for  which 
 this  diftinction  of  Power  fhould  be  thought  erroneous  andfalfe.     A  little  theyftirr, 
 ( although  in  vain )  to  prove,  that  we  cannot  with  truth  make  fuch  diftin&ion  of  Power, 
 whereof  the  one  kinde  fhould  agree  unto  Chrift  onely ,  and  the  other  be  further 
 communicated.     Thus  therefore  they  argue,  if  there  he  no  Head  hut  Chrift,  inrefpect  t.  cJ.s. 
 of  Spiritual  Government ,  there  is  no  Head  hut  he  inrefpect  of  theWord*  Sacraments,  P  4  s- 
 and  Discipline  admtniftred  hy  thofe  whom  he  hath  appointed ,  for  as  much  aljo  as  it  is  his 
 Spiritual  Government :  Their  meaning  is ,  that  whereas  we  make  two  kindes  of  Power, 
 of  which  two ,  the  one  being  Spiritual ,  is  proper  unto  Chrift;  the  other,  men  are  ca- 
 pable of,  becaufe  it  is  vifible and  external  :  We  do  amifs  altogether  in  diftinguifhing, 
 they  think,  forafmuch  as  the  vifible  and  external  power  of  Regiment  over  the  Church, 
 is  onely  in  relation  unto  the  Word,  Sacraments,  and  Difcipline,  adminiftredby  fuch  as 
 Chrift  hath  appointed  thereunto,  and  the  exercife  of  this  Power  is  alfo  his  Spiritual 
 Government :  Therefore  we  do  but  vainly  imagin  a  vifible  and  external  Power  in  the 
 Church  differing  from  his  Spiritual  Power.    Such  Difputes  as  this ,  do  fomewhat 
 refemble  the  pra&ifing  of  Well-willers  upon  their  Friends  in  the  pangs  of  Death^whofe 
 manner  is ,  even  then ,  to  put  fmoak  in  their  Noftrils ,  and  fo  to  fetch  them  again , 
 although  they  know  it  a  matter  impoflible  to  keep  them  living.     The  kinde  of  affe- 
 ction which  the  Favourers  of  this  laboring-caufe  bear  towards  it,  will  not  fuffer  them  to 
 fee  it  dye,  although  by  what  means  they  fhould  make  it  live ,  they  do  not  fee;  but 
 they  may  fee  that  thefe  wreftlings  will  not  help  :  Can  they  be  ignorant  how  little  it 
 booteth  to  overcaftfo  clear  a  light  with  fome  mift  of  ambiguity  in  the  name  of  Spiritual 
 Regiment?  To  make  things  therefore  fo  plain,  that  henceforward  a  Childes  capacity 
 may  ferve  rightly  to  conceive  our  meaning ,  we  make  the  Spiritual  Regiment  of  Chrift 
 :o  be  generally  that  whereby  his  Church  is  ruled  and  governed  in  things  Spiritual.   Of 
 
 this 
 
a  6%  The  Eighth  TSooJ^  of 
 
 this  general  we  make  two  diftinttkindes-,  theoneinvifible,  exercifed  by  Chrift  him- 
 felf  in  his  own  Perfon  5  the  other  outwardly  adminiftred  by  them ,  whom  Chrift  doth 
 allow,  to  be  Rulers  and  Guiders  of  his  Church.     Touching  the  former  of  thefe  two 
 kindes,  we  teach  that  Chrift,  in  regard  thereof,  is  particularly  termed^  Bead  of  the 
 Church  of  God-,  neither  can  any  other  Creature,  in  that  fenfe  and  meaning,  be  termed 
 Head    befides  niin,  becaufe  itimporteth  the  conduct  and  government  of  our  Souls, 
 by  the  hand  of  that  blefled  Spirit  wherewith  we  are  fealed  and  marked,  as  being  peculi- 
 arly his.  Him  onely  therefore  do  we  acknowledge  to  be  the  Lord,  which  dwelleth ,  li- 
 veth    and  reigneth  in  our  hearts^  him  only  to  be  that  Head,  which  giveth  falvation 
 and  life  unto  his  Body-,  him  onely  to  be  that  Fountain  from  whence  the  influence  of 
 heavenly  Graces  diftilleth ,  and  is  derived  into  all  parts,  whether  the  Word,  or  the 
 Sacraments,  or  Difcipltne,  orwhatfoever,  be  the  means  whereby  it  floweth.     As  for 
 the  Power  of  adminirtring  thefe  things  in  the  Church  of  Chrift  ,  which  Power  we  call 
 the  Power  of  Order,  it  is  indeed  both  Spiritual  and  His -,  Spiritual ,  becaufe  fuch  pro- 
 perly concens  the  Spirit :  His,  becaufe  by  him  it  was  inftituted.     Howbeit,  neither 
 Spiritual ,  as  that  which  is  inwardly  and  invifibly  exercifed  •,  nor  His,  as  that  which  he 
 himfelf,  in  Perfon,  doth  exercife.     Again ,  that  power  of  Dominion ,  which  is  indeed 
 the  point  of  this  Controverfie ,  and  doth  alfo  belong  to  the  fecondkinde  of  Spiritual 
 Government,  namely,  unto  thatRegiment  which  is  external  and  vifible  :  thishkewife 
 beinCT  Spiritual  in  regard  of  the  manner  about  which  it  dealeth -,  and  being  his,  in  as 
 much  as  he  approveth  whatfoever  is  done  by  it ,  muft  notwithstanding  be  diftinguifhed 
 alio  from  that  Power  whereby  he  himfelf  in  Perfon  adminiftieth  the  former  kinde 
 of  his  own  Spiritual  Regiment ,  becaufe  he  himfelf  in  Perfon  doth  not  adminifter  this; 
 we  do  not  therefore  vainly  imagine,  but  truly  and  rightly  difcern  a  Power  external 
 and  vifible  in  the  Church,  exercifed  by  men ,  and  fevered  in  nature  from  that  Spiri- 
 tual Power  of  Chrift's  own  Regiment;  which  Power  is  termed  Spiritual ,  becaufe 
 it  worketh  fecretly  ,  inwardly  ,  and  invifibly  :  His ,  becaufe  none  doth,  nor  can  it 
 perfonally  exercife,  either  befides,  or  together  with  him;  feeing  that  him  onely  we 
 may  name  our  Head,  in  regard  of  His  5  and  yet,  in  regard  of  that  other  Power  from 
 this ,  term  others  alfb ,  befides  him,  Heads,  without  any  contradiction  at  all 5  which 
 thing  may  very  well  ferve  for  anfwer  unto  that  alfo  which  they  further  alledge  againft 
 the  aforefaid  diftin&ion ,  namely ,  That  even  the  outward  Societies  and  Jjfemblies  of 
 415"         *   the  Church,  where  one  or  two  aregathered  together  in  bis  Name,  either  for  hearing  of  the 
 Word ,  or  for  Prayer ,  or  any  other  Church- exercife  ,  our  Saviour  Chrift  being  in  the  mid[t 
 of  them  as  Mediatour  ,  muft  be  their  Head :  and  if  he  be  not  there  idle ,  but  doing  the 
 office  of  a  Head  fully ,    it  follorveth ,  that  even  in  the  outward  Societies  and  Meetings  of 
 the  Church  ,  no  mere  man  can  be  called  the  Head  of  it,  feeing  that  our  Saviour  Chri ft 
 doing  the  whole  office  of  the  Head  himfelf  alone,  leaveth  nothing  to  men,  by  doing where- 
 of they  may  obtain  that  Title.     Which  Objection  I  take  as  being  made  for  nothing  but 
 onely  to  maintain  Argument  :  for  they  are  not  fo  farr  gone  as  to  argue  this  in  footh 
 and  right  good  earneft.     Godftandeth  ( faith  the  Pfalmift  )  in  the  midft  of  gods  h  if  God 
 be  there  prefent,  he  muft  undoubtedly  be  prefent  as  God-,  if  he  be  not  there  idle,  but 
 doing  the  Office  of  a  God  fully ,  it  followeth ,  that  God  himfelf  alone  doing  the 
 whole  Office  of  a  God,  leaveth  nothing  in  fuch  Affemblies  to  any  other,  by  doing 
 whereof  they  may  obtain  fo  high  a  Name.     The  Pfalmift  therefore  hath  fpoken 
 T  C.i.  2. p.  amifs,  and  doth  ill  to  call  Judges,  Gods.     Notfo;   for  as  God  hath  his  Office  differ- 
 ing from  theirs ,  and  doth  fully  difcharge  it  even  in  the  midft  of  them ,  fo  they  are  not 
 hereby  excluded  from  all  kinde  of  Duty,  for  which  that  Name  fhould  be  given  unto 
 them  alfo ,  but  in  that  Duty  for  which  it  was  given  them ,  they  are  encouraged  Reli- 
 gioufly  and  carefully  to  order  themfelves  after  the  felf-fame  manner.     Our  Lord 
 and  Saviour  being  in  the  midft  of  his  Church  as  Head  ,  is  our  comfort,  without  the 
 abridgement  of  any  one  duty-,  for  performance  whereof ,  others  are  termed  Heads  in 
 another  kinde  than  he  is.     If  there  be  of  the  antient  Fathers,  which  fay,  That  there 
 is  but  one  Head  of  the  Church,  Chrijl  -,  and  that  the  Mini  ft  er  that  baptizeth  cannot  be 
 the  Head  of  him  that  is  baptized,  becaufe  Chrift  is  the  Head  of  the  whole  Church :  and  that 
 Paul  could  not  be  Head  of  the  Church  which he  planted ,  becaufe  Chrift  is  the  Head  of  the 
 whole  Body  :  They  underftand  the  name  of  Head  in  fuch  fort  as  we  grant,  that  it  is  not 
 applicable  to  any  other,  no  not  in  relation,  to  the  leaft  part  of  the  whole  Church.5 
 
 he 
 
 T.C.I.  1.  p. 
 
 413- 
 
EccleJtaUkal  Tolity.  *$9 
 
 he  which  baptizeth ,  baptizeth  into  Chrift.,  he  which  converteth ,  corivertech  into 
 Chrift;  he  which  ruleth,  ruleth  for  Chrift.  The  whole  Church  can  have  but  one  to 
 be  Head  as  Lord  and  Owner  of  all;  wherefore  if  Chrift  be  Head  in  that  kinde  it  follow- 
 eth ,  that  no  other  befides  can  be  fo  either  to  the  whole  or  to  any  part. 
 
 To  call  anddiffolvc  all folemn  Affemblies  about  the  Publick  Affairs  of  the  Church. 
 
 AMongft  fundry  Prerogatives  of  Simons  Dominion  over  the  Jews,  there  is  rec- 
 koned, as  not  the  leaft  ,  That  no  man  might  gather  any  great  Affembly  in  the  Land 
 without  him.  For  fo  the  manner  of  Jewifh  Regiment  had  alwayes  been,  that,  whe- 
 ther the  caufe  for  which  menaflembled  themfelves  in  peaceable,  good,  and  orderly  • 
 fort  were  Ecclefiaftical ,  or  Civil,  Supreafri  Authority  mould  aflemble  them  ;  David 
 gathered  all  ifrael  together  unto  tferttfalem ;  when  the  Ark  was  to  be  removed ,  he  af- 
 fembled  the  Sons  of  Aaron  and  the  Levites.  Solomon  did  the  like  at  fuch  time  as  the 
 Temple  was  to  be  dedicated ;  when  the  Church  was  to  be  reformed,  Afa  in  his  time 
 did  the  fame  :  The  fame  upon  like  occafions  was  done  afterwards  by  foafb,  Hezekias, 
 cpofab,  and  others.  '  - 
 
 The  Confuls  of  Rome  ^  Poly  bias  affirmeth  to  have  had  a  kinde  of  Regal  Autho-,  t<Ayb.l.4.H 
 rity ,  in  that  they  might  call  together  the  Senate  and  People  whenfoever  it  pleafed  them.  jSj'  Rom!" 
 Seeing  therefore  the  Affairs  of  the  Church  and  Chriftian  Religion,  are  Publick  bifci'pl. 
 Affairs-,  for  the  ordering  whereof  more  Solemn  AfTembliesfometimes  are  of  as  great 
 importance  and  ufe,  as  they  are  for  Secular  Affairs  :  Itfeemethnolefsana&ofSu- 
 pream  Authority  to  call  the  one ,  then  the  other.     Wherefore  the  Clergy,  in  fuch 
 wife  gathered  together,  is  an  Ecclefiaftical  Senate,  which  with  us,  as  in  former  times, 
 the.  chiefeft  Prelate  at  his  difcretion  did  ufe  to  aflemble ;  fo  that  afterwards  in  fuch 
 confederations  as  have  been  before  fpecified,  it  feemed  more  meet  to  annex  the  faid 
 Prerogative   to  the  Crown.     The  plot  of  reformed  Difcipline  not  liking  thereof  fo 
 well,  taketh  order,  that  every  former  AfTembly  before  it  breaketh  up ,  ihoulditfelf 
 appoint  both  the  time  and  place  of  their  After-meeting  again.    But,  becaufe  I  finde  not 
 any  thing  on  that  fide  particularly  alledged  againft  us  herein ,  a  longer  difputation 
 about  fo  plain  a  caufe  (hall  not  need.     The  antient  Imperial  Law  forbiddeth fuch 
 Aflemblies  as  the  Emperor's  Authority  did  not  caufe  to  be  made.     Before  Emperors  MK1,  de  c 
 became  Chriftians ,  the  Church  had  never  any  General  Synod  •,  their  greateft  Meet-  convene ' 
 ing  confifting  of  Bifhops ,  and  others  the  graveft  in  each  Province.     As  for  the  caP  ''e 
 Civil  Governor's  Authority ,  it  fuffered  them  only  as  things  not  regarded ,  ornotac-  &  Pr«bic- 
 counted  of  at  fuch  times  as  it  did  fuffer  them.     So  that  what  right  a  Chriftian  Kin»  hach 
 as  touching  Aflemblies  of  that  kinde,  we  are  not  able  to  judge,  till  we  come  to  later  f"*rc\' lib* 
 times,  when  Religion  had  won  the  hearts  of  t  he  higheft  Powers.     Conftantine,  (as  C™LL  "con- 
 Tighiui doth  grant)  was  not  only  the  firft  that  ever  didcall  any  General  Counceltoge-  61  i  rheodo- 
 ther,  but  even  the  firft  that  devifed  the  calling  of  them  for  confultation  about  the  bu-  fio-  .' 
 fineffes  of  God.     After  he  had  once  given  the  example ,  his  Succeflbrs  a  long  time  fol-  STJcon- 
 lowed  the  fame;  in  fo  much  that  St.  Bierom  to  difprove  the  Authority  of  a  Synod, 
 which  was  pretended  to  be  general ,  ufeth  this  as  a  forcible  Argument,  Die,  quis  Impe-  Hieron.  conr. 
 rator  hancSynodumjufferit  convocari?   Their  Anfwer  hereunto ,  isnoAnfwer,  which  Ruffinunu-2, 
 fay ,  That  the  Emperors  did  not  this  without  conference  had  with  the  Bifhops  :  for  to  our 
 purpofe  it  is  enough ,  if  the  Clergy  alone  did  it  not  otherwife  than  by  the  leave  and  ap- 
 pointment of  their  Soveraign  Lords  and  Kings.     Whereas  therefore  it  is  on  the  con-  sozomen^t.tf 
 trary  fide  alledged,  that  Valentinian  the  elder  being requefted  by Catholick Biihops,  Ambrof.  e- 
 to  grant  that  there  might  be  a  Synod  for  the  ordering  of  matters  called  in  queftion  by  P'ft-  s* 
 the  Arians ,  anfwered,  that  he  being  one  of  the  Laity ,  might  not  meddle  with  fuch 
 matters,  and  thereupon  willed,  that  the  Priefts  and  Biftiops,  to  whom  the  care 
 of  thofe  things  belongeth,  fhould  meet  and_confuk  together  by  themfelves  where 
 they  thought  good.     We  muft,  with  the  Emperor's  fpeech,  weigh  the  occafion 
 and  drift  thereof.     Valentinian  and  Valens  7  the  one  a  Catholick ,  the  other  an  Ari- 
 m ,  were  Emperors  together  :  Valens ,  the  Governour  of  the  Eaft  ;  and  Valentinian 
 of  the  Weft   Empire.     Valentinian  therefore  taking   his  Journey  from  the  Eaft, 
 unto  the  Weft  parts ,  and  paffing  for  that  intent  through  Thracia  ,  there  rhe 
 Bifhops,  which  held  the  foundnefTe  of  Chriftian  Bslief,  becaufe  they  knew  that 
 
 T  t  t "  valens 
 
Aj0  The  Eighth  *Boo\of 
 
 yalens  was  their  profeffed  Enemy ,  and  therefore  if  the  other  was  once  departed  out  of 
 thofe  quarters,  the  Catholick  Caufe  was  like  to  finde  very  fmall  favour ,  moved  pre- 
 fently  Valentinian  about  a  Councel  to  be  afTembled  under  the  countenance  of  his  Au- 
 thority •,  who  by  likelihood  confidering  what  inconvenience  might  grow  thereby ,  in- 
 afmuch  as  it  could  not  be  but  a  means  to  incenfe  V ale ns  the  more  againft  them  ,  ret ufed 
 himfelf  to  be  Author  of,  Or  prefent  at  any  fuch  AlTembly  5  and  of  this  his  denyal  gave 
 them  a  colourable  reafon ,  to  wit ,  that  he  was,  although  an  Emperour ,  yet  a  fecular 
 Perfon ,  and  therefore  not  able,  in  matters  of  fo  great  obfcurity,  to  fit  as  a  competent 
 Judge.  But  if  they  which  were  Bifhops  and  learned  men,  did  think  good  to  confulc 
 thereof  together ,  they  might  5  Whereupon ,  when  they  could  not  obtain  that  which 
 they  moft  "defired ,  yet  that  which  he  granted  unto  them  they  took,  and  forthwith 
 had  a  Councel.  Valentinian  went  on  towafds  Rome ,  they  remaining  in  confutation, 
 till  Valens ,  which  accompanied  him ,  returned  back  •„  fo  that  now  there  was  no  reme- 
 dy ,  but  either  to  incurr  a  manifeft  contempt ,  or  elfe  at  the  .hands  of  Valens  himfelf,  to 
 feek  approbation  of  that  they  had  done.  To  him  therefore  they  became  Suitors  :  his 
 Anfwer  was  fhort  -?  Either  Arianifm,  or  Exile,  which  they  would  •,  whereupon  their  Ba- 
 nifhment  enfued.  Let  reafonable  men  now  therefore  be  Judges ,  how  much  this  ex- 
 ample of  Valentinia  n  doth  make  againft  the  Authority,  which  we  fay  that  Soveraign 
 Rulers  may  lawfully  have,  as  concerning  Synods  and  Meetings  Ecclefiaftical. 
 
 of  the  Authority  of  making  Laws. 
 
 THere  are  which  wonder,  that  we  mould  account  any  Statute  a  Law,  which  the 
 High  Court  of  Parliament  in  Englandhath  eftablifhed  about  the  matters  of  church- 
 Regiment -y  the  Prince  and  Court  of  Parliament ,  having  ( as  they  fuppofe )  no  more 
 lawful  means  to  give  order  to  the  Church  and  Clergy  in  thofe  things ,  than  they  have 
 to  make  Laws  for  the  Hierarchies  of  Angels  in  Heaven  5  That  the  Parliament  being  a 
 mere  Temporal  Court ,  can  neither  by  the  law  of  Nature ,  nor  of  God,  have  compe- 
 tent power  to  define  of  fuch  matters  5  That  Supremacy  in  this  kinde  cannot  belong  unto 
 Kings,  as  Kings,  becaufe  Pagan  Emperours ,  whofe  Princely  power  was  true  Sove- 
 raignty ,  never  challenged  fo  much  over  the  Church  5  That  Power,  in  this  kinde,  can- 
 not be  the  right  of  any  Earthly  Crown,  Prince,  or  State,  in  that  they  be  Chriftians, 
 forafmuch  as  if  they  be  Chriftians,  they  aUowefubje&iontothePaftorsoftheirSoulsj 
 That  the  Prince  therefore  not  having  it  himfelf,  cannot  communicate  it  to  the  Parlia- 
 ment ,  and  confequently  cannot  make  Laws  here ,  or  determine  of  the  Churches  Regi- 
 ment by  himfelf,  Parliament,  or  any  other  Court  fubje&ed  unto  him. 
 
 The  Parliament  of  England ,  together  with  the  Convocation  annexed  thereunto, 
 is  that  whereupon  the  very  effence  of  all  Government  within  this  Kingdom  doth 
 depend  5  it  is  even  the  body  of  the  whole  Realm  5  it  confifteth  of  the  King,  and 
 of  all  that  within  the  Land  are  fubjedt.  unto  him.  The  Parliament  is  a  Court, 
 not  fo  merely  Temporal  ,  as  if  it  might  meddle  with  nothing  but  onely  Lea- 
 ther and  Wool:  Thofe  dayes  of  Queen  Mary  are  not  yet  forgotten  ,  wherein  the 
 Realm  did  fubmit  it  felf  unto  the  Legate  of  Pope  Julius,  at  which  time,  had  they 
 been  perfwaded,  as  this  man  feemethnowtobe,  had  they  thought,  that  there  is  no. 
 more  force  in  Laws  made  by  Parliament  concerning  Church- Affairs,  then  if  men 
 mould  take  upon  them  to  make  Orders  for  the  Hierarchies  of  Angels  in  Heaven , 
 they  might  have  taken  all  former  Statutes  of  that  kinde  as  cancelled,  and,  by 
 reafon  of  nullity,  abrogated.  What  need  was  there,  that  they  fliould  bargain 
 with  the  Cardinal,  and  purchafe  their  Pardon  by  promife  made  before-hand,  that 
 what  Laws  they  had  made ,  affented  unto ,  1  or  executed,  againft  theBifhop  of  Rome's 
 Supremacy,  the  fame  they  would,  in  that  prefent  Parliament,  effectually  abrogate 
 and  repeal  ?  Had  they  power  to  repeal  Laws  made ,  and  none  to  make  Laws  con- 
 cerning the  Regiment  of  the  Church  f  Again,  when  they  had  by  fuit  obtain- 
 ed his  confirmation  for  fuch  Foundations  of  Bifhopricks  ,  Cathedral  Churches, 
 Hofpitals ,  Colledges ,  and  Schools  5  for  fuch  Marriages  before  made ,  for  fuch 
 Inftitutions  into  Livings  Ecclefiaftical ,  and  for  all  fuch  Judicial  Proceftes ,  as  ha- 
 ving been  ordered  according  to  the  Laws  before  in  force  ,  but  contrary  unto  the  Ca- 
 nons and  Orders  of  the  Church  of  fieme-,  were  in  that  refpeft  thought  defective,  al- 
 though 
 
Ecclefidftical  Tolity-  ^ 
 
 though  the  Cardinal  in  his  Letters  of  Difpenfation ,  did  give  validity  unto  thofe'f 
 Afts,  even  Apofloliu  frmitatis  robur,  the  very  ftrength  of  Apoftolical  folidity  •'*"■',&  2 
 what  had  all  thefe  been  without  thofe  grave  authentical  words  i    Be  it  enacted  b\  phil  &Mar 
 the  Authority  of  this  prefent  Parliament,  that  all  and  fmguhr  Articles  and  Chufes  con-  "P' *' 
 tained  in  the  faid  Difpenfation ,  fiall  remain  and  be  reputed  and  taken  to  all  intents 
 and  conductions  in  the  Laws  of  this  Realm  ,  lawful,  good and effectual  to  be  allcd<?ed  and 
 pleaded  in  all  Courts  Ecclefiaftical  and  Temporal ,  for  good  andfufficient  matter  either 
 for  the  Plaintiff  or  Defendant ,  without  any  Allegation  or  objection  to  be  made  againfl  the 
 •validity  of  them,  by  pretence  of  any  General  Councel,  Canon,or  Decree  to  the  contrary .Some- 
 what belike  they  thought  there  was  in  this  mere  Temporal  Court ,  without  which  the 
 Popes  own  mere  Ecclefiaftical  Legate's  Difpenfation  had  taken  fmall  effecl:  in  the 
 Church  of  England;  neither  did  they,  or  the  Cardinal  imagine  any  thing  commit- 
 ted againft  the  Law  of  Nature  ,  or  of  God ,  becaufe  they  took  order  for  the  Church- 
 es Affairs,  and  that  even  in  the  Court  of  Parliament.'    The  moft  natural  and  Reli- 
 >    gious  courfe  in  making  Laws,  is,  that  the  matter  of  them  be  taken  from  the  judge- 
 ment of  the  wifeft  in  thofe  things  which  they  are  to  concern.   In  matters  of  God,  tolet 
 down  a  form  of  Prayer,  a  folemn  confeflion  of  the  Articles  of  the  Chriftian  Faith  , 
 and  Ceremonies  meet  for  the  exercife  of  Religion  •     It  were  unnatural  not  to  think 
 the  Paftors  and  Bifhops  of  our  Souls  a  great  deal  morefit ,  than  men  of  Secular  Trades 
 and  Callings  :  Howbeit ,  when  all ,  which  the  wifdome  of  all  forts  can  do,  is  done 
 for  the  devifing  of  Laws  in  the  Church,  it  is  the  general  confent  of  all  that  giveth 
 i  hem  the  form  and  vigour  of  Laws,  without  which  they  could  be  no  more  unto  us 
 than  the  Councel  of  Phyfitians  to  the  Tick.   Well  might  they  feem  as  wholefom  admo- 
 nitions and  inftru&ions  ;  but  Laws  could  they  never  be,  without  confent  of  the  whole 
 Church,  to  be  guided  by  them;  whereunto  both  Nature  and  the  praftife  of  the 
 Church  of  God  fet  down  in  Scripture ,  is  found  every  way  fo  fully  confonant ,  that 
 God  himfelf  would  not  impofe ,  no  not  his  own  Laws ,  upon  his  People,  by  the 
 hand  of  Mofes ,  without  their  free  and  open  confent.     Wherefore  ,  to  define  and 
 determine ,  even  of  the  Churches  Affairs  by  way  of  aflent  and  approbation ,  as  Laws 
 are  defined  in  that  Right  of  Power,  which  doth  give  them  the  force  of  Laws;  thus  to 
 define  of  our  own  Churches  Regiment,  the  Parliament  of  England  hath  competent 
 Authority. 
 
 Touching  that  Supremacy  of  Power  which  our  Kings  have  in  this  cafe  of  making- 
 Laws,  it  refteth  principally  in  the  ftrength  of  a  negative  voice-,  which  not  to  give  then?, 
 were  to  deny  them  that,  without  which  they  were  Kings  but  by  mere  title,  and  not 
 in  exercife  of  Dominion.     Be  it  in  Regiment  Popular,  Ariftocratical,  or  Regal,  Princi- 
 pality refteth  in  that  Perfon,  or  thofe  Perfons  unto  whom  is  given  right  of  excluding 
 any  kinde  of  Law  whatfoever  it  be,  before  eftablifhment.    This  doth  belong  unto  Kinds' 
 as  Kings;  Pagan  Emperors,even  Nero  himfelf  had  no  lefs;but  much  more  than  this  in  the 
 Laws  of  his  own  Empire.  That  he  challenged  not  any  intereft  of  giving  voice  in  the  laws 
 of  the  Church,  I  hope  no-man  will  fo  conftrue,  as  if  the  caufe  were  confcience,and  fear  to 
 encroach  upon  the  Apoftles  right.  •  If  then  it  be  demanded,  By  what  right  from  Conflan- 
 tine  downward,  the  Chriftian  Emperors  did  fo  far  intermeddle  with  the  Churches  affairs,  £i  JUpii 
 eitherwemuft  herein  condemn  them,  as  being  over  prefumptuoufly  bold,  orelfejud^e  cuic>  Le8is 
 that,  by  a  Law,  which  is  termed  Regia  ,  that  is  to  fay,  Regal,  the  People  having  «„"  ^V 
 derived  unto  their  Emperors  their  whole  power  for  making  of  Laws,  and  by  that  means  J.n.g.Vc* 
 his  Edi&s  being  made  Laws ,  what  matter  foever  they  did  concern,  as  Imperial  dignity 
 endowed  them  with  competent  Authority  and  power  to  make  Laws  for  Religion,fo  they 
 were  thought  by  Chriftianity  to  ufe  their  Power,  being  Chriftians ,  unto  the  benefit  of 
 the  Church  of  Chrifbwas  there  any  Chriftian  Bifhop  in  the  world  which  did  then  jud^e 
 this  repugnant  unto  the  dutiful  fubjedion  which  Chriftians  do  ow  to  the  Paftors  of  their 
 Souls-,  to  whom,  in  refpeft  of  their  Sacred  Order,  it  is  not  by  us,  neither  may  be  denied 
 that  Kings  and  Princes  are  as  much,  as  the  very  meaneft  that  liveth  under  them, 
 bound  in  confcience  to  fhew  themfelves  gladly  and  willingly  obedient ,  receiving  the 
 Seals  of  Salvation ,  the  blefled  Sacraments  at  their  hands ,  as  at  the  hands  of  our 
 Lord  Jefus  Chrift ,  with  all  reverence ,  not  difdaining  to  be  taught  and  admo- 
 niftied  by  them ,  nor  with-holding  from  them  as  much  as  the  leaft  part  of  their 
 due  and  decent  honour  t     All  which ,  for  any  thing  that  hath  been  alleadged , 
 
 T  t  t  2  may 
 
A~ji  The  Eighth  <Book<of 
 
 ■  may  ftand  very  well  without  refignation  of  Supremacy  of  Power  in  making  Laws ,  even 
 Laws  concerning  the  moll  Spiritual  Affairs  of  the  Church  $  which  Laws  being 
 made  amongft  us,  are  not  by  any  of  us  fo  taken  or  interpreted  ,  as  if  they  did  receive 
 their  force  from  power,  which  the  Prince  doth  communicate  unto  the  Parliament,  or 
 unto  any  other  Court  under  him ,  but  from  Power  which  the  whole  Body  of  the  Realm 
 being  naturally  poffeft  with ,  hath  by  free  and  deliberate  aflent  derived  unto  him  that 
 ruleth  over  them,  fo  fair  forth  as  hath  been  declared-,  fo  that  our  Laws  made  concern- 
 ing Religion,  do  take  originally  their  eiTence  from  the  power  of  the  whole  Realm  and 
 Church  of  England,  than  which,  nothing  can  be  more  confonant  unto  the  law  of  Nature 
 and  the  will  of  our  Lord  Jefus  Chrift. 
 T.c.l.i.p.i9r.  To  letthefego,  and  return  to  our  own  Men  5  Ecclefiaftical  Governours ,  they  fay, 
 may  not  meddle  with  making  of Civil  Laws ,  and  of  Laws  for  the  Common-wealth;  nor 
 the  Civil  Magi ftr ate  ,  high  or  low ,  with  making  of  Orders  for  the  church.  It  feemeth 
 unto  me  very  ftrange,  that  thefe  men,  which  are  in  no  cauie  more  vehement  and 
 fierce  than  where  they  plead,  that  Ecclefiaftical  Perfons  may  not  xvpitunv  be  Lords, 
 mould  hold,  that  the  power  of  making  Ecclefiaftical  Laws,  which  thing  of  all  other 
 is  moil  proper  unto  Dominion ,  belongeth  to  none  but  Ecclefiaftical  Perfons  onely : 
 Their  overfight  groweth  herein  for  want  of  exact  obfervation,  what  it  is  to  make  a 
 Law.  Tully,  fpeaking  oftheLawof  Nature,  faith,  That  thereof  God  himfelf  was  In- 
 ventor,  Difceptator,  Lator ,  the  Devifer,  the  Difcuffer^  and  Deliverer  :  wherein  he 
 plainly  alludeth  unto  the  chiefeft  parts  which  then  did  appertain  to  his  Publick  action. 
 For  when  Laws  were  made,  the  firft  thing  was  to  have  them  devifed;  thefecondto 
 fife  them  with  as  much  exadnefs  of  Judgement  as  any  way  might  be  ufed;  the  next 
 by  folemn  voyce  of  Soveraign  Authority  to  pafs  them  ,  and  give  them  the  force  of 
 Laws.  It  cannot  in  any  reafon  feem  otherwife  than  moft  fit,  that  unto  Ecclefiaftical 
 Perfons  the  careof  devifing  Ecclefiaftical  Laws  be  committed,  even  as  the  care  of  Civil 
 unto  them  which  are  in  thofe  Affairs  moft  skilful.  This  taketh  not  away  from  Ecclefi- 
 aftical Perfons ,  all  right  of  giving  voyce  with  others ,  when  Civil  Laws  are  propofed 
 for  Regiment  of  the  Common- wealth,  whereof  themfelves ,  though  now  the  World 
 would  have  them  annihilated ,  are  notwithftanding  as  yet  a  part  -,  much  lefs  doth  it  cut 
 off  that  part  of  the  power  of  Princes,  whereby,  as  they  claim,  fo  weknownoreafonable 
 caufe  wherefore  we  may  not  grant  them ,  without  offence  to  Almighty  God ,  fo  much 
 Authority  in  making  all  manner  of  Laws  within  their  own  Dominions ,  that  neither  Ci- 
 vil ,  nor  Ecclefiaftical  do  pafs  without  their  Royal  afTent. 
 
 In  devifing  and  difcuffing  of  Laws ,  Wifdom  efpecially  is  required  ^  but  that  which 
 eftablifheth  them,  and  maketh  them,  is  Power,  even  Power  of  Dominion  ■,  the  Chiefty 
 whereof  ( amongft  us )  refteth  in  the  Perfon  of  the  King.  Is  there  any  Law  of  Chrifts, 
 which  forbiddeth  Kings  and  Rulers  of  the  Earth  to  have  fuch  Soveraign  and  Supream 
 Power  in  the  making  of  Laws,  either  Civil  or  Ecclefiaftical  <  If  there  be,  our  controver- 
 fie  hath  an  end.  Chrift ,  in  his  Church ,  hath  not  appointed  any  fuch  Law,  concern- 
 ing Temporal  Power,  as  God  did  of  old  unto  the  Common-  wealth  of  lfrael-?  but  lea- 
 ving that  to  be  at  the  World's  free  choice ,  his  chiefeft  care  is ,  that  the  Spiritual 
 Law  of  the  Gofpel  might  be  publifhed  farr  and  wide.  They  that  received  the  Law  of 
 Chrift ,  were ,  for  a  long  time ,  People  fcattered  in  fundry  Kingdoms,  ChrifHanity  not 
 exempting  them  from  the  Laws  which  they  had  been  fubjed  unto ,  faving  only  in  fuch. 
 cafes  as  thofe  Laws  did  injoyn  that  which  the  Religion  of  Chrift  did  forbid  :  Hereupon 
 grew  their  manifold  Persecutions  throughout  all  places  where  they  lived;  asoftasic 
 thus  came  to  pafs ,  there  was  no  poffibility  that  the  Emperours  and  Kings  under  whom 
 they  lived,  mould  meddle  any  whit  at  all  with  making  Laws  for  the  Church.  From 
 Chrift,  therefore,  having  received  Power ,  who  doubteth,  but  as  they  did,  fo  they 
 might  binde  them  to  fuch  Orders  as  feemed  fitteft  for  the  maintenance  of  their  Religi- 
 on ,  without  the  leave  of  high  or  low  in  the  Common-wealth  -,  for  as  much  as  in  Religi- 
 on it  was  divided  utterly  from  them,  and  they  from  it.  But  when  the  mightieft  began 
 to  like  oi  the  Chriftian  Faith-,  by  their  means,  whole  Free-States  and  Kingdoms  be- 
 came obedient  unto  Chrift.  Now  the  queftion  is,  Whether-  Kings,  by  embracing  Chri- 
 ftianity,  do  thereby  receive  any  fuch  Law  as  taketh  from  them  the  weightieft  part  of 
 that  Soveraignty  which  they  had  even  when  they  were  Heathens  :  Whether,  being  In- 
 fidels, they  might  do  more  in  caufes  of  Religion,  than  now  they  can  by  the  Laws  of 
 
 God, 
 
Ecclefiajlical  Polity.  4,72 
 
 God,  being  true  Believers.  For,  whereas  in  Regal  States,  the  King  or  Supream 
 Head  of  the  Common-wealth,  had,  before  Chriftianity,  a  fupreamftroakinmakinCTof 
 Laws  for  Religion  •,  he  mull:  by  embracing  Chriftian  Religion  utterly  deprive  himfelf 
 thereof,  and  in  fuchcaufes  become  fubjeft  unto  his  Subjects,  having  even  within  his 
 own  Dominions  them  whofe  commandment  he  muft  obey  5  unlefle  his  Power  be  pla- 
 ced in  the  Head  of  fome  foreign  Spiritual  Potentate:  fo  that  either  a  foreign  or  do- 
 meftical  Commander  upon  Earth,  he  muft  admit  more  now,  than  before  he  had, 
 and  that  in  the  chiefeft  things  whereupon  Common-wealths  do  ftand.  But  ap- 
 parent it  is  unto  all  men  which  are  not  Strangers  unto  the  Dodrine  of  Jefus  Chrift, 
 that  no  State  of  the  World  receiving  Chriftianity,  is,  by  any  Law  therein  contained, 
 bound  to  reflgn  the  Power  which  they  lawfully  held  before :  but  over  what  Perfons, 
 and  in  what  caufes  foever  the  fame  hath  been  in  force,  it  may  fo  remain  and  continue 
 ftill.  That  which,  as  Kings,  they  might  do  in  matters  or  Religion,  and  did  in  mat- 
 ter of  falfe  Religion,  being  Idolatrous  and  Superftitious  Kings,  the  fame  they  are 
 now  even  in  every  refpeft  fully  authorized  to  do  in  all  affairs  pertinent  to  the  ftate  of 
 true  Chriftian  Religion.  And,  concerning  the  Supream  Power  of  making  Laws  for  T.c.l^.p.si. 
 all  Perfons,  in  all  caufes  to  be  guided  by ,  itis  not  to  be  let  paffe ,  that  the  head  Ene- 
 mies of  this  Headfhip  are  conftrained  to  acknowledge  the  King  endued  even  wirh  this 
 very  Power ,  fo  that  he  may  and  ought  to  exercife  the  fame ,  taking'order  for  the 
 Church  and  her  affairs,  of  what  nature  or  kinde  foever,  incafeofneceffity  :  as  when 
 there  is  no  lawful  Miniftry  ,  which  they  interpret  then  to  be  (  and  this  furely  is  a 
 point  very  remarkable,,)  wherefoever  the  Miniftry  is  wicked.  A  wicked  Miniftry  is  no 
 lawful  Miniftry  ■,  and  in  fuch  fort  no  lawful  Miniftry,  that,  what  doth  belong  unto  them 
 as  Miniftei  s  by  right  of  their  calling ,  the  fame  to  be  annihilated  in  refpeft  of  their  bad 
 qualities-,  their  wickednefs  in  it  felf  a  deprivation  of  right  to  deal  in  the  affairs  of  the 
 Church ,  and  a  warrant  for  others  to  deal  in  them  which  are  held  to  be  of  a  cleanother 
 Society,  the  Members  whereof  have  been  before  fo  peremptorily  for  ever  excluded 
 from  power  of  dealing  for  ever  with  affairs  of  the  Church.  T  hey  which  once  have  lear- 
 ned throughly  this  Leffon ,  will  quickly  be  capable  perhaps  of  another  equivalent  unto 
 it.  For  the  wickednefs  of  the  Miniftery  transfers  their  right  unto  the  King-,  In  cafe 
 the  King  be  as  wicked  as  they,  to  whom  then  (hall  the  right  defcend  i  There  is  no 
 remedy,  all  muft  come  by  devolution  at  length,  even  as  the  Family  oi  Brown  will 
 have  it,  unto  the  godly  among  the  people ,  for  confufion  unto  the  wile  and  the  great, 
 by  the  poor  andthefimple  :  Some  Knifer  doling ,  with  his  retinue,  muft  take  this  work 
 of  the  Lord  in  hand  ^  and  the  making  of  Church-Laws  and  Orders ,  muft  prove  to  be 
 their  right  in  the  end  :  If  not  for  love  of  the  truth,  yetfor  fhameofgroffeabfurdities, 
 let  thefe  contentions  and  ftifling  fancies  be  abandoned.  The  caufe  which  moved  them 
 for  a  time  to  hold  a  wicked  Miniftery  no  lawful  Miniftry  ^  and  in  this  deleft  of  a  lawful 
 Miniftery  ,  authorized  Kings  to  make  Laws  and  Orders  for  the  Affairs  of  the  Church, 
 till  it  were  well  eftablifhed ,  is  furely  this.  Firft ,  They  fee  that  whereas  the  continual 
 dealing  of  the  Kings  of  ifrael  in  the  Affairs  of  the  Church,  doth  make  now  very  ftrong 
 •  againft  them ,  the  burthen  whereof  they  fhall  in  time  well  enough  (hake  off,  ifitmay 
 be  obtained ,  that  it  is  indeed  lawful  for  Kings  to  follow  thefe  holy  examples  •,  howbeic 
 no  longer  than  during  the  cafe  of  neceffity ,  while  the  wickedneffe,  and  m  refpeft  there- 
 of, the  unlawfulnefs  of  the  Miniftery  doth  continue.  Secondly,  They  perceive  right 
 well,  that  unleffe  they  fhould  yield  Authority  unto  Kings  in  cafe  of  fuch  fuppofed  ne- 
 ceffity, the  Difcipline  they  urge  were  clean  excluded ,  as  long  as  the  Clergy  of  Eng- 
 land,  doth  thereunto  remain  oppofite.  To  open  therefore  a  door  for  her  entrance, 
 ■here  is  no  remedy  but  the  Tenet  muft  be  this  i  That  now  when  the  Miniftery  of  Eng- 
 land  is  univerfally  wicked,  and  in  that  refpeft  hath  loftall  Authority ,  and  is  become 
 no  lawful  Miniftery ,  no  fuch  Miniftery  as  hath  the  right ,  which  otherwife  fhould  be- 
 long unto  them  if  they  were  vertuous  and  godly ,  as  their  Adverfaries  are  5  in  this  ne- 
 ceffity the  King  may  do  fomewhat  for  the  Church  :  that  which  we  do  imply  in  the 
 name  of  Headfhip,  he  may  both  have  and  exercife  till  they  be  entered ,  which  will  dif- 
 burthen  and  eafe  him  of  it  :  till  they  come,  the  King  is  licenfed  to  hold  that  Power, 
 which  we  call  Headfhip.  But  what  afterwards  i  In  a  Church  ordered,  that  which  T.c.l.t.p.fj* 
 the  Supream  Magiftrate  hath  to  do,  is  to  fee  that  the  Laws  of  God  touching  his 
 Worfhip,  and  touching  all  matters  and  orders  of  the  Church,  be  executed  and  duly  ob- 
 
 ferveds 
 
474- 
 
 Tbt 
 
 Eighth  "Boo/^  of 
 
 1Lf.40.p-4 
 
 Power  ro 
 command  all 
 Perfo:v,3nd 
 to  be  ov^r  all 
 Judges   in 
 Caufes  Eicle* 
 liafticjl. 
 
 2  Chrrn  24. 
 5,  6,  7,  8.  9. 
 
 2  Chron.6.30. 
 6. 
 
 Jof.  1.  l3. 
 
 ]uft.  de  Otfc. 
 ;ud. 
 
 ferved;  to  fee  that  every  Ecclefiaftical  Pei  fon  do  that  Office  vvhereunto  he  is  appointed, 
 to  puniih  thofe  that  fail  in  their  Office.  In  a  word,  that  which  Attain  himfelf  acknowled- 
 ged unto  the  Earthly  power  which  God  hath  given  him  ,  it  doth  belong  to  defend  the 
 Laws  of  the  C  hurch ;  to  caufe  them  to  be  executed ,  and  to  puniih  Rebels  and  Tranf- 
 oreflbrs  of  the  fame  :  on  all  fides  therfore  it  is  confeft ,  that  to  the  King  belongeth  pow- 
 er of  maintaining  the  Laws  made  for  Church- Regiment,  and  of  caufing  them  to  beob- 
 fei  ved^  but  Principality  of  Power  in  making  them,  which  is  the  thing  we  attribute  unto 
 Kings ,  this  both  the  one  fort,  and  the  other  do  withftand. 
 
 Touching  the  Kings  fupereminent  authority  in  commanding ,  and  in  judging  of 
 Caufes  Ecclefiaftical-,  Firft,  to  explain  therein  our  meaning,  It  hath  been  taken  as 
 if  we  did  hold,  that  Kings  may  prefcribe  what  themfelves  think  good  to  be  done  in 
 the  fervice  of  God  :  how  the  Word  (hall  be  taught,  how  the  Sacraments  adminiftred; 
 that  Kings  m.ay  perfonally  fit  in  the  Confiftory  where  the  Bifhops  do ,  hearing  and  de- 
 termining what  Caufes  foever  do  appertain  unto  the  Church  -,  That  Kings  and  Queens 
 in  their  own  proper  Perfons,  are  by  Judicial  Sentence  to  decide  the  Queftions  which 
 do  rife  about  matters  of  Faith  and  Chriftian  Religion-,  That  Kings  may  excommuni- 
 cate-, Finally,  That  Kings  may  do  whatfoever  is  incident  unto  the  Office  and  Duty 
 of  an  Ecclefiaftical  Judge.  Which  opinion,  becaufe  we  account  as  abfurd ,  as  they 
 who  have  fathered  the  lame  upon  us,  we  do  them  towit,thatthisisour  meaning 
 andnootherwife  :  There  is  not  within  this  Realm  an  Ecclefiaftical  Officer,  that  may 
 by  the  Authority  of  his  own  place ,  command  univerfally  throughout  the  Kings  Do- 
 minions: but  they  of  this  People,  whom  one  may  command  ,  are  to  anothers  com- 
 mandement  unfubjecl.  Only  the  Kings  Royal  Power  is  of  fo  large  compafs,  that  no 
 man,  commanded  by  him  according.to  the  order  of  Law ,  can  plead  himfelf  to  be  with- 
 out thebounds  and  limits  of  that  Authority.  Ifay,  according  to  order  of  Law ,  be- 
 caufe that  with  us  the  higheft  have  thereunto  fotyed  themfelves,  that,  otherwife  than 
 fo  ,  they  take  not  upon  them  to  command  any.  And  ,  that  Kings  mould  be  in  fuch 
 fort  Supream  Commanders  over  all  men ,  we  hold  it  requifite ,  as  well  for  the  ordering 
 of  Spiritual ,  as  Civil  Affairs  %  in  as  much  as  without  univerfal  Authority  in  this  kinde, 
 they  mould  not  be  able  when  need  is,  to  do  as  vertuous  Kings  have  done.  ]ofizh,purpo- 
 fing  to  renew  the  Houfe  of  the  Lord,  affembled  the  Priefls  and  Levites ;  and  when  they  were 
 together,  gave  them  their  charge,  faying:  Go  out  unto  the  Cities  of Judah,  and  gather 
 of  Ifrael  money  to  repair  the  Houfe  of  the  Lordfromyear  to  year  ,  andhafle  the  things :  But 
 the  Levites  haftned  not.  Therefore  the  King  commanded  Jehoida,?£<?  chief-priefl,andfaid 
 unto  him ;  Why  haft  thou  not  required  of  the  Levites,  to  bring  in  out  of  Judah  and  Jerufa- 
 lem  ,  the  Tax  of Mofes ,  the  Servant  of the  Lord ,  and  of the  Congregation  of Ifrael ,  for 
 the  Tabernacle  of  the  Te(limony  ?  Tor  wicked  Athalia  ,  and  her  Children  brake  up  the 
 Houfe  of  the  Lord  God,  and  all  the  things  that  were  dedicated for the  Houfe  of "the Lord, 
 did  they  be  (low  upon  Balaam.  Therefore  the  K  ing  commanded ,  and  they  made  a  Chef:, 
 and  fet  it  at  the  Gate  of  the  Houfe  of  the  Lord  without ,  and  they  made  a  Proclamation 
 through  Judah  and  Jeiufalem  ,  to  bring  untothe  Lord ,  the  Tax  of "Mofes  the  Servant  of 
 the  Lord,  laid  upon  Ifrael  in  the  Wilderncf?.  Could  either  he  have  done  this,  or  after 
 him  Ezekia-s  the  like  concerning  the  celebration  of  the  PaiTeover ,  but  that  all  forts  of 
 men  in  all  things  did  owe  unto  thefe  their  Soveraign  Rulers,  the  fame  obedience, 
 which  fometimes  tfofuah  had  them  by  vow  and  promife  bound  unto  <  whofoever  fhall 
 rebel  again  ft  thy  Commandments ,  and  will  not  obey  thy  words  in  all  thou  comman  deft  him, 
 let  him  be  put  to  death  ■•  only  be  fir  ong  and  of  a  good  courage.  Furthermore,  Judgement 
 Ecclefiaftical  we  fay  is  neceflary  for  decifion  of  Controverfies  nfing  between  man  and 
 man ,  and  for  correction  of  faults  committed  in  the  Affairs  of  God :  unto  the  due  exe- 
 cution whereof  there  are  three  things  necelTary,  Laws,  Judges,  and  Supream  Gover- 
 nouis  of  Judgements.  What  Courts  there  fhall  be ,  and  what  caufes  fhall  belong  unto 
 each  Court,  and  what  Judges  fhall  determine  of  every  caufe,  and  what  Order  in  all 
 Judgements  fhall  be  kept ;  of  thefe  things  the  Laws  have  fufficiently  difpofed ,  fo 
 that  his  duty  who  fitteth  in  any  fuch  Court ,  is  to  judge,  not  of,  but  after  the  fame 
 Law.  Imprimis  illud  obferv  are  debet  Zfudex  ,  nealitetjudicetquam  legibtts ,  con flit «- 
 tiombm  ,  aut  moribm  proditum  eft ,  ut  Jmperator  ^ufliniantts  -,  which  Laws  (  for  we 
 mean  the  pofitive  Laws  of  our  Realm ,  concerning  Ecclefiaftical  Affairs )  if  they  other- 
 wife  difpofe  of  any  fuch  thing,  than  according  to  the  LawofReafon,  andofGod,we 
 
 muft 
 
Ecckjiaftical  Tolity.    .  ^^ 
 
 muft  both  acknowledge  them  to  be  amifs,  and  endeavour  to  have  them  reform- 
 ed: But  touching  that  point,  what  may  be  obje&ed,  fhall  after  appear.     Our  Judges 
 in  Caufes  Ecclefiaftical ,  are  either  Ordinary  or  Commiflionary  -,  Ordinary ,  thofe 
 whom  we  term  Ordinaries ;  and  fuch,  by  the  Laws  of  this  Land,  are  none  but  Prelates 
 onely,  whofe  Power  to  do  that  which  they  do ,  is  in  themfelves ,  and  belonging  to 
 the  nature  of  their  Ecclefiaftical  calling.     In  Spiritual  Caufes ,  a  Lay-Perfon  may  be 
 no  Ordinary  $  a  Commiflionary  Judge ,  there  is  no  lett  but  that  he  may  be  5  and,  that 
 our  Laws  do  evermore  referr  the  ordinary  Judgement  of  Spiritual  Caufes  unto  Spiritual 
 Perfons,  fuch  as  are  termed  Ordinaries,no  man  which  knoweth  any  thing  of  the  Practice 
 of  this  Realm,  can  eafily  be  ignorant.     Now,  befides  them  which  are  Authorized 
 to  judge  in  feveral  Territories,  there  is  required  an  univerfal  Power  which  reacheth 
 overall,  imparting  Supream  Authority  of  Government,  over  all  Courts,  all  Judges, 
 all  Caufes-,  the  operation  of  which  Power,  is  as  well  to  ftrengthen ,  maintain,  and 
 uphold  particular  Jurifdi&ions ,  which  haply  might  elfe  be  of  fmall  effect :  asalfoto 
 remedy  that  which  they  are  not  able  to  help ,  and  to  redrefs  that  wherein  they  at  any 
 time  do  otherwife  than  they  ought  to  do.     This  Power  being  fometime  in  the  Bifhop 
 of  Rome ,  who,  by  finifter  Practifes  had  drawn  it  into  his  hands ,  was,  for  juft  conside- 
 rations, by  Publick  confent  annexed  unto  the  Kings  Royal  Seat  and  Crown?  from 
 thence  the  Authors  of  Reformation  would  tranflate  it  into  their  National  Affemblies 
 or  Synods  •,  which  Synods  are  the  onely  helps  which  they  think  lawful  to  ufe  again!!: 
 fuch  Evils  in  the  Church ,  as  particular  Junfdictions  are  not  fufficient  to  redrefs.     In  i  E'.iz.  cap.  t. 
 which  Caufe ,  our  Laws  have  provided ,  that  the  Kings  fupereminent  Authority  and 
 Power  mall  ferve  :  As  namely,  when  the  whole  Ecclefiaftical  State,  or  the  Principal 
 Perfons  therein ,  do  need  Vifitation  and  Reformation-,  when  in  any  part  of  the  Church 
 Errours  ,  Schifmes  ,  Herefies ,  Abufes ,  Offences ,  Contempts ,  Enormities  ,  are 
 grown  -7  which  men,   in  their  feveral  Jurifdictions ,  either  do  not,  or  cannot  help. 
 Whatfoever  any  Spiritual  Authority  and  Power  ffuch  as  Legates  from  the  See  of 
 Rome  did  fometimes  exercife)  hath  done  or  might  heretofore  have  done,  for  the  re- 
 medies of  thofe  Evils  in  lawful  fort,  (that  is  to  fay, without  the  violation  of  the  Laws  of 
 God,  or  Nature,  in  the  deed  done)  as  much  in  every  degree  our  Laws  have  fully 
 granted,  that  the  King  for  ever  may  do,,  not  onely  by  fetting  Ecclefiaftical  Synods 
 on  work,  that  the  thing  may  be  their  Act,  and  the  King  their  Motioner  unto  it,  for 
 fo  much  perhapsthe  Matters  of  the  Reformation  will  grant :  but  by  Commiffions  few 
 or  many ,  who  having  the  Kings  Letters  Patents ,  may,  in  tfe  vertue  thereof,  execute 
 the  premifes  as  Agents  in  the  right,  not  of  their  own  peculiar  and  ordinary ,  but  of  his 
 fupereminent  Power.     When  men  are  wronged  by  inferiour  Judges ,  or  have  any 
 juft  caufe  to  take  exception  againft  them ;  their  way  for  Redrefs ,  is  to  make  their  Ap- 
 peal-, and  Appeal  is  a  prefent  delivery  of  him  which  maketh  it,  out  of  the  hands  of 
 their  Power  and  Jurifdictions  from  whence  it  is  made.     Pope  Alexander  having  fome- 
 times the  King  of  Englandit  advantage ,  caufed  him  ,  amongft  other  things,  to  agree, 
 that  as  many  of  his  Subjects  as  would,  might  have  appeal  to  the  Court  oiRome.     And  Machiavii. 
 thus  (  faith  one)  that  whereunto  a  mean  Perfon  at  this  day  would  [corn  tofubmit  himfelf,  Hift.  Florenc. 
 fo  great  a  King  wxs  content  to  befubjecl  to.     Notwithflanding,  even  when  the  Pope  (  faith  ''  ' ' 
 he  )  had  fo  great  Authority  amongfi  Princes  which  were  fan  off,  the  Romans  he  could  not 
 frame  to  obedience ,  nor  was  able  to  obtain  that  himfelf might  abide  at  Rome  ,  though  pro- 
 mifing  not  to  meddle  with  other  than  Eccleftafiical  Affairs.     So  much  are  things  that 
 terrifie,  more  feared  by  fuch  as  behold  them  aloof  off  than  at  hand.     Reformers  I  doubt 
 not  in  fome  Caufes  will  admit  Appeals ,  but  Appeals  made  to  their  Synods  5  even  as 
 the  Church  oiRome  doth  allow  of  them,  fo  theybemadeto  the  Bifhop  of  if<?«2£.     As  l5Hen.s.c.is 
 for  that  kinde  of  Appeal  which  the  Englifh  Laws  do  approve  from  the  Judge  of  any 
 certain  particular  Court  unto  the  King,  as  the  onely  Supream  Governour  on  Earth, 
 who,  by  his  Delegates,  may  give  a  final  definitive  Sentence,  from  which  no  farther 
 Appeal  can  be  made  :  Will  their  Plat-form  allow  of  this  i    Surely,  forafmuch  as  in 
 that  eftate  which  they  all  dream  of,  the  whole  Church  muft  be  divided  into  Parifhes, 
 in  which  none  can  have  greater  or  lefs  Authority  and  Power  than  another  5  again,  the 
 King  himfelf  muft  be  but  a  common  Member  in  the  Body  of  his  own  Parifh ,  and  the 
 caufes  of  that  onely  Parifh,  muft  be  by  the  Officers  thereof  determinable  :  In  cafe  the 
 King  had  fo  much  favour  or  preferment,'  as  to  be  made  one  of  thofe  Officers  (  for  other- 
 wife 
 
Y/6  The  Eighth  TSoob^  of 
 
 wife  by  their  pofuions ,  he  were  not  to  meddle  any  more  than  the  meaneft  amohgft 
 his  Subjects ,  with  the  Judgement  of  any  Ecclefiaftic.il  Caufe )  how  is  it  poflible  they 
 mould  allow  of  Appeals  to  be  made  from  any  other  abroad  to  the  King  *     To  receive 
 Appeals  from  all  other  Judges ,  belongeth  tothehigheftinpowerofall,  and  to  be 
 in  power  over  All  ( as  touching  Judgment  in  Ecdefiaftical  Caufes  )this,  as  they  think, 
 belongeth  onely  to  Synods.     Whereas  therefore,  with  us ,  Kings  do  exercife  over 
 all  Things,  Perfons,  and  Caufes  Supream  Power ,  both  of  voluntary  and  litigious 
 Jurifdictions -,  fo  that  according  to  the  one  they  incite,  reform,  and  command;  ac- 
 cording to  the  other,  they  judge  univerfally,  doing  both  in  fair  other  fort  than  fuch 
 as  have  ordinary  Spiritual  power;  oppugned  we  are  herein  by  fome  colourable  fliew  of 
 Argument,  as  if  to  grant  thus  much  to  any  Secular  Perfon ,  it  were  unre  afonable  : 
 r.c./3j'.i?4'  For  fith  it  is  (fay  they)  apparent  out  of the  Chronicles ,  that  judgement  in  Church-mat- 
 achnm.19.5  tcrs  pertainetb  to  God--,  Seeing  likewise  it  is  evident  out  of  the  Apoftles-,  thattheHigh- 
 Heb' 5'  '•       Prieft  is  fet  over  thoje  matters  in  Gods  behalf :  It  mu(l  needs  follow ,  that  the  Principality 
 or  direction  of  the  judgment  oftbem^isfy  Gods  Ordinance^appertainingtothe  High-Prieft^ 
 and  confequently  to  the  Mwiftry  of  the  Church  ;   and  if  it  be  by  Gods  Ordinance  appertaining 
 unto  them ,  horv  can  it  be  tr  an  fated  from  them  to  the  Civil  Magistrate  ?     Which  Ar- 
 gument ,  briefly  drawn  into  form ,  lyeth  thus :  That  which  belongerh  unto  God,  may 
 not  be  translated  unto  any  other,  but  whom  he  hath  appointed  to  have  it  in  his  behalf: 
 But  principality  of  Judgement  in  Church-matrers  appertained!  unto  God ,  which  hath 
 appointed  the  High-Prieft,  and  confequently  the  Miniftry -ofthe  Church  alone,  to 
 have  it  in  his  behalf;  Ergo,  it  may  not  from  them  be  tranflated  to  the  Civil  Magiftrate. 
 The  firft  of  which  Propofitions  we  grant ,  as  alfo  in  the  fecond  that  branch  which  afcri- 
 beth  unto  God  Principality  in  Church-matters     But,  that  either  he  did  appoint  none, 
 but  onely  the  High-Prieft  to  exercife  thefaid  Principality  for  him ;  or  that  the  Mi- 
 niftry of  the  Church  may  in  reafon  from  thence  be  concluded  to  have  alone  the  fame 
 Principality  by  his  appointment;  thefe  two  Points  we  deny  utterly.     For,  concern-' 
 ing  the  High-Prieft,  there  is,  firft,  no  fuch  Ordinance  of  God  to  be  found  :  Every 
 High-Priefl  ( faith  the  Apoftle  )  is  taken  from  among  ft  men  ,  and  is  ordained  for  men  in 
 things  pertaining  to  God-7  Whereupon  it  may  well  be  gathered,  that  the  Prieft 
 was  indeed  Ordained  of  God ,  to  have  Power  in  things  appertaining  unto  God : 
 For  the  Apoftle  doth  there  mention  the  Power  of  offering  Gifts  and  Sacrifices  for  Sin; 
 which  kinde  of  Power,  was  not  onely  given  of  God  unto  Priefts,    but  reftrained  unto 
 Piiefts  onely.     The  power  of  Jurifdidtion  and  ruling  Authority  ,  this  alfo  God  gave 
 them,  but  not  them  alone  :  For  it  is  held,  as  all  men  know,  that  others  of  the 
 Laity  were  herein  joyned  by  the  Law  with  them.    But,  concerning  Principality  in 
 Church-affaiis,  (for  of  this  our  Queftion  is ,  and  of  no  other )  the  Prieft  neither  had 
 it  alone,  nor  at  all,  but  in  Spiritual  or  Church-affairs,  (as  hath  been  already  fhewed) 
 it  was  the  Royal  Prerogative  of  Kings  only.     Again,  though  it  were  fo,  that  God 
 had  appointed  the  High-Prieft  to  have  the  faid  Principality  of  Government  in  thofe 
 maters ;  yet  how  can  they  who  alledge  this ,  enforce  thereby  ,  that  confequently  the 
 Miniftry  of  the  Church,  and  no  other  ought  to  have  the  fame,  when  they  are  fo  farr 
 off  from  allowing* fo  much  to  the  Miniftry  oftheGofpel,  as  thePrieft-hoodofthe 
 Law  had  by  God's  appointment  :  That  we  but  collecting  thereout  a  difference  in  Au- 
 thority and  Jurifdjction  amongft  the  Clergy ,  to  be  for  the  Polity  of  the  Church  not 
 inconvenient;  they  forthwith  think  to  clofe  up  our  mouths  by  anfwering ,  That  the 
 zfewif))  High-Prieft ,    had  authority  above  the  reft ,  onely  in  that  they  prefigured  the  Sove- 
 raignty  of J-efus  Chrift;  As  for  the  Minifters  of theGofpel ,  it  is  altogether  unlawful  to 
 give  them  as  much  as  the  leaft  Title,  any  fy  liable  whereof  may  found  to  Principality.     And 
 of  theRegency  which  may  be  granted  ,  they  hold  others  even  of  the  Laity,  no  lefs  ca- 
 pable than  the  Paftors  themfelves.     How  fhall  thefe  things  cleave  together  i     The 
 truth  is,  that  they  have  fome  reafon  to  think  it  not  at  all  of  the  fitteftfor  Kings ,  to 
 fit  as  ordinary  Judges  in  matters  of  Faith  and  Religion.     An  ordinary  Judge  muft  be 
 of  the  quality  which  in  a  Supream  Judge  is  not  neceffary;  Becaufe  the  Perfon  of  the  one 
 is  charged  with  that  which  the  other  Authority  difchargeth,  without  imploying  per- 
 fonally  himfelf  therein.     It  is  an  Errour  to  think ,  that  the  King's  Authority  can  have 
 no  force  nor  power  in  the  doing  of  that  which  himfelf  may  not  personally  do.  For  firft, 
 impoffible  it  is,  that  at  one  and  the  fame  time,  the  King  in  Perfon  Should  order  fo  many, 
 
 and 
 
Ecclefiaftical  Tolity.  ^.jj 
 
 and  fo  different  affairs ,  as  by  his  own  power  every  where  prefent ,  are  wont  to  be  or- 
 dered both  in  peace  and  warr ,  at  home  and  abroad.  Again,  the  King  in  regard  of  his 
 nonage  or  minority,  may  be  unable  to  perform  that  thing  wherein  years  of  difcretion 
 are  requifite  for  perfonal  action  -,  and  yet  his  authority  even  then  be  of  force.  For 
 which  caufe  we  fay ,  that  the  King's  authority  dyeth  not ,  but  is ,  and  worketh  always 
 alike.  Sundry  confiderations  there  may  be  ,  effectual  to  with- hold  the  King's  Perfon 
 from  being  a  doer  of  that  which  notwithftanding  hisPowermuft  give  force  unto,  even 
 in  Civil  affairs-,  where  nothing  doth  more  either  concern  the  duty  ,  or  better  befeem 
 the  Majefty  of  Kings ,  than  personally  to  adminifter  Juftice  to  their  People  ( as  moft  fa- 
 mous Princes  have  done-, )  yet  if  it  be  in  cafe  of  Felony  or  Treafon ,  the  Learned  in  the 
 Laws  of  this  Realm  do  affirm,  that  well  may  the  King  commit  his  Authority  to  another,  slamf-  p'fa* 
 to  judge  between  him  and  the  Offender  -,  but  the  King  being  himfelf  there  a  Party ,  he  ['I^"*"' 
 cannot  perfonally  lit  to  give  Judgement. 
 
 As  therefore  the  Perfon  of  the  King  may ,  for  juft  confederations,  even  where  the 
 caufe  is  Civil ,  be  notwithftanding  withdrawn  from  occupying  the  Seat  of  Judgment, 
 and  others  under  his  Authority  be  fit ,  he  unfit  himfelf  to  judge  -,  fo  the  confiderations 
 for  which  it  were  haply  not  convenient  for  Kings  to  fit  and  give  Sentence  in  Spiritaal 
 Courts ,  where  Caufes  Ecclefiaftical  are  ufually  debated ,  can  be  no  barr  to  that  force 
 and  efficacy  which  their  Soveraign  Power  hath  over  thofe  very  Confiftories ,  and 
 for  which  we  hold ,  without  any  exception ,  that  all  Courts  are  the  Kings.     All  men 
 are  not  for  all  things  fufficient,  and  therefore  Publick  affairs  being  divided ,  fuch 
 Perfons  muft  be  authorized  Judges  in  each  kinde ,  as  Common  reafon  may  prefume  to 
 be  moft  fit.    Which  cannot  of  Kings  and  Princes  ordinarily  be  prefumed  in  Caufes 
 merely  Ecclefiaftical  ;  fo  that  even  Common  fenfe  doth  rather  adjudge  this  burthen 
 unto  other  men.    We  fee  it  hereby  a  thing  neceffary ,  to  put  a  difference ,  as  well  be- 
 tween that  Ordinary  Jurifdiction  which  belongeth  unto  the  Clergy  alone ,  andthac 
 Commiffionary  wherein  others  are  for  juft  confiderations  appointed  to  joyn  with  them, 
 as  alfo  between  both  thefejurifdictions;  And  a  third,  whereby  the  King  hath  tran- 
 fcendent  Authority ,  and  that  in  all  Caufes  over  both,    Why  this  may  not  lawfully  be 
 granted  unto  him,  there  is  no  reafon.     A  time  there  was  whenKings  were  not  capable 
 of  any  fuch  Power ,  as  namely ,  when  they  profeffed  themfelves  open  Enemies  unto 
 Chrift  and  Chriftianity.     A  time  there  followed,  when  they,  being  capable,  took  fome- 
 times  more ,  fometimes  lefs  to  themfelves,  as  feemed  beft  in  their  own  eyes ,  becaufe 
 no  certainty ,  touching  their  right ,  was  as  yet  determined.    The  Bifhops ,  who  alone 
 were  before  accuftomed.to  have  the  ordering  of  fuch  Affairs,  fa  w  very  juft  caufe  of 
 grief,  when  the  higheft ,  favouring  Herefie,  withftood,  by  theftrengthofSoveraign 
 Authority,  Religious  proceedings.     Whereupon  they  oftentimes ,  againft  this  un- 
 refiftable  power ,  pleaded  the  ufe  and  cuftom  ,  which  had  been  to  the  contrary ;  name- 
 ly, that  the  affairs  of  the  Church  fhould  be  dealt  in  by  the  Clergy,  and  by  no  other; 
 unto  which  purpofe,  the  fentences  that  then  were  uttered  in  defence  of  unabolished 
 Orders  and  Laws,  againft  fuch  as  did ,  of  their  own  heads,  contrary  thereunto -,  are 
 now  altogether  impertinently  brought  in  oppofition  againft  them ,  who  ufe  but  that 
 Power  which  Laws  have  given  them ,  unlefs  men  can  fhew ,  that  there  is  in  thofe 
 Laws  fome  manifeft  iniquity  or  injuftice.     Whereas  therefore  againft  the  force  Judicial  J£' L  ?>  p* 
 and  Imperial,  which  Supream  Authority  hath ,  it  is  alledged ,  how  Cenftantine rerm- 
 eth  Church-officers  ,  Over-feers  of 'things  within  the  Church ;  himfelf,  of  thofe  without 
 the  Church  :  how  Augufiine  witneffeth ,  that  the  Emperor  not  daring  to  judge  of  the  Eufeb.  At  virj 
 Bifhop's  Caufe,  committed  it  to  the  Bifhops ;  and  was  to  crave  pardon  of  the  Bifhops,  Conftant|-4- 
 for  that  by  the  Donatifts  importunity ,  which  made  no  end  of  appealing  unto  him,  he    p"'  l*1  6' 
 was ,  being  weary  of  them ,  drawn  to  give  fentence  in  a  matter  of  theirs^  how  Hilary  be- 
 feecheth  the  Emperor  Conftance ,  to  provide  that  the  Governors  of  his  Provinces  fliould 
 not  prefume  to  take  upon  them  the  Judgement  of  Ecclefiaftical  Caufes,  to  whom 
 onely  Common-wealth  matters  belonged 5  how  Ambrofe  affirmeth ,  that  Palaces  be-  Lib-s-eP-?J' 
 long  unto  the  Emperor ,  Churches  to  the  Minifler ;  That  the  Emperor  hath  the  au- 
 thority over  the  Common-walls  of  the  City ,  and  not  in  holy  tilings  -,  for  which 
 caufe  he  never  would  yield  to  have  the  Caufes  of  the  Church  debated  in  the  Princes 
 Confiftories,  but  excufed  himfelf  to  the  Emperor  Valentinian^  for  that  being  con- 
 vented  to  anfwer  concerning  Church- matters  in  a  Civil  Court,  he  came  not :  We 
 
 V  v  v  may 
 
Ay8  The  Eighth  <Book<of 
 
 may  by  thefe  teftimonies  drawn  from  Antiquity,  if  we  lift  to  confider  them  ,  dif- 
 cern  how  requifite  it  is  that  Authority  mould  always'  follow  received  Laws  in  the 
 manner  of  proceeding.  For,  inafmuch  as  there  was"  at  the'firft  no  certain  Law ,  deter- 
 mining what  force  the  principal  Civil  Magiftrates  authority  (hould  be  of,  how  fair  it 
 fhould  reach  and  what  order  it  mould  obferve-,butChriftian  Emperors  from  time  to  time 
 did  what  themfelves  thought  moil  reafonable  in  thofe  affairs  •,  by  this  means  it  co- 
 meth  to  pafle  that  they  in  their  pra&ife  vary  ,  and  are  not  uniform.  Vertuous  Em- 
 perors, fuch  as  Conflantine  the  Great  was,  made  conference  to  fwerve  unneceffarily 
 from  the  cuftom  which  had  been  ufed  in  the  Church ,  even  when  it  lived  under 
 Infidels;  Conftantme^  of  reverence  to  Bifhops,  and  their  Spiritual  Authority,  ra- 
 ther abftained  from  that  which  himfelf  might  lawfully  do ,  than  was  willing  to  claim 
 a  Power,  not  fit  or  decent  for  him  to  exercife.  The  Order  which  hath  been 
 before  he  ratifieth,  exhorting  the  Bifhops  to  look  to  the  Church,  and  promifing, 
 that  he  would  do  the  Office  of  a  Bifliop  over  the  Common- wealth;  which  very  Con- 
 ftarrtine  notwithftanding ,  did  not  thereby  fo  renounce  all  Authority  in  judging  of 
 Special  Caufes,  but  that  fometime  he  took ,  as  St.  Augufiine  witnefleth ,  evenper- 
 fonal  cognition  of  them  5  howbeit,  whether  as  puipofing  to  give  therein  judicially 
 any  Sentence,  I  ftand  in  doubt  ;  for  if  the  other  of  whom  St.  Augufiine  elfewhere 
 fpeaketh,  did,  in  fuch  fort,  judge,  furely  there  was  caufe  why  he  mould  excufe  it 
 as  a  thin°  not  ufually  done.  Otherwife  there  is  no  lett ,  but  that  any  fuch  great  Per- 
 foh  may  hear  thofe  Caufes  to  and  fro  debated ,  and  deliver  in  the  end  his  own  opi- 
 nion of  them ;  declaring  on  which  fide  himfelf  doth  judge  that  the  truth  is.  But 
 this  kinde  of  Sentence  bindeth  no  fide  to  ftand  thereunto  •,  it  is  aSentence  of  private 
 perfwafion ,  and  not  of  folemn  jurifdi&ion ,  albeit  a  King,  or  an  Emperour  pronounce 
 it  '.  Again,  on  the  contrary  part,  When  Governours  infected  with  Herefie  were  pof- 
 fefled  of  the  Higheft  Power,  they  thought  they  might  ufe  it  as  pleafed themfelves, 
 to"  further  by  all  means  that  opinion  which  they  defired  mould  prevail,  they  not  re- 
 fpecling  at  all  what  was  meet ,  prefumed  to  command  and  judge  all  men,  in  ail  Caufes, 
 without  either  care  of  orderly  proceeding  ,  or  regard  to  fuch  Laws  and  Cuftoms  as  the 
 Church  had  been  wont  to  obferve.  So  that  the  one  fort  feared  to  do  even  that  which 
 they  might  ■  -and  that  which  the  other  ought  not,  they  boldly  prefumed  upon-,  the  one 
 fort,  of  modefty ,  excufed  themfelves  where  they  fcarce  needed  ;  the  other ,  though 
 doing  that  which  was  inexcufable ,  bare  it  out  with  main  power ,  not  enduring  to  be 
 told  by  ;any  man  how  farr  they  roved  beyond  their  bounds.  So  great  odds  was  be- 
 tween them  whom  before  we  mentioned ,  and  fuch  as  the  younger  Palentinian ,  by 
 whom  St.  Ambrose  being  commanded  to  yield  up  one  or  the  Churches  under  him  unto 
 the  Arrians ,  whereas  they  which  were  fent  on  his  Metfage,  alledged ,  That  the  Em- 
 perour did  but  ufe  his  own  right,  forafmuch  as  all  things  were  in  his  power:  The  An- 
 swer which  the  holy  Bifliop  gave  them,  was,  Thatthe  Church  is  the  Houfe  of God ',  and 
 that  thofe  things  that  are  Gods  are  not  to  be  yielded  up ,  and  d/fpofed  of  it  at  the  Emperors 
 will  and  pleaftire  ;  His  Palaces  he  might  grant  towhemfoever  he  pleafeth ,  but  Gods  own 
 Habitation  notfo.  A  caufe  why  many  times  Emperours  do  more  by  their  abfolure  Au- 
 thority than  could  very  well  ftand  withreafon ,  was  the  over-great  importunity  of  wick- 
 ed Hereticks ,  who  being  Enemies  to  Peace  and  Qujetnefs ,  cannot  otherwife  than  by 
 violent  means  be  fupported. 
 
 In  this  refped  therefore  we  muft  needs  think  the  ftate  of  our  own  Church 
 much  better  fettled  than  theirs  was  ;  becaufe  our  Lawes  have  with  farr  more 
 certainty  prefcribed  bounds  unto  each  kinde  of  Power.  All  decifion  of  things 
 doubtful  ,  and  correction  of  things  amifs  are  proceeded  in  by  order  of  Law, 
 what  Perfon  foever  he  be  unto  whom  the  adminiftration  of  Judgment  belongeth. 
 It  is  neither  permitted  unto  Prelates  nor  Prince  to  judge  and  determine  at  their 
 own  difcretion  ,  but  Law  hath  prefcribed  what  botli  fliall  do.  What  Power 
 the  King  hath,  he  hath  it  by  Law,  the  bounds  and  limits  of  it  are  known, 
 the  intire  Community  giveth  general  order  by  Law  ,  how  all  things  publick- 
 Jy  are  to  be  done,  and  the  King,  as  the  Head  thereof ,  the  Higheft  in  Autho- 
 rity over  all ,  caufeth ,  according  to  the  fame  Law ,  every  particular  to  be  framed 
 and  ordered  thereby.  The  whole  Body  Politick  maketh  Laws ,  which  Laws  gave 
 Power  unto  the  King ,  and  the  King  having  bound  himfelf  to  ufe  according  unto 
 
 Law 
 
EcclefiaUical  Tolity,  Ajp 
 
 Law  that  power,  it  fo  falleth  out ,  that  the  execution  oftheoneis  accomplifhed  by  *SeetheSt,- 
 the  other  in  raoft  religious  and  peaceable  fort.     There  is  no  caufe  given  unto  any  to  "and  If"'; 
 make  fupplication,  as  Hilary  did ,  that  Civil  Governors ,  to  whom  Common-wealth-  andLr.B*v.' 
 matters  only  belong ,  may  not  prefume  to  take  upon  them  the  Judgement  of  Ecclefi-  aching 
 aftical  caufes.     If  the  caufe  be  Spiritual,  Secular  Courts  do  not  meddle  with  it-,  we  S'dfaiS 
 need  not  excufe  our  felves  with  /lmhrofe,  but  boldly  and  lawfully  we  may  refufe  to  Braiton  thefe 
 anfwer  before  any  Civil  Judge  in  a  matter  which  is  not  Civil,  fo  that  we  do  notmif-  ^"^i5''-?* 
 take  either  the  nature  of  the  Caufe,  or  of  the  Court,  as  we  eafily  may  do  both,  without  di<sio  orS*" 
 fome  better  direction  than  can  be  by  the  rules  of  this  new-found  Difcipline.     But  of  this  ria  iua^a*n 
 raoft  certain  we  are,  that  our  Laws  do  neither  fuflfer  a  'Spiritual  Court  to  entertain  Jer'Setad1* 
 thofe  Caufes  which  by  the  Law  are  Civil;  noryet,ifthe  matter  be  indeed  Spiritual,  a  Sacerdotium, 
 mere  Civil  Court  to  give  Judgement  of  it.     Touching  Supream  Power  therefore  to  SX™Ec" 
 command  all  men,  and  in  all  manner  of  caufes  of  Judgement  to  be  higheft,  let  thus  ficuc'in0"^^ 
 much  fuffice  as  well  for  declaration  of  our  own  meaning,  as  for  defence  of  the  truth  sPiritua''bus 
 
 ,         •  &  Spiriruali- 
 
 taerein.  t3tj  annexis. 
 
 ,  .  ,,  .  .  *ft  etiam  alia 
 
 Jurifdiftio  or ilinina  vet  d  ehgata  qui  percinet  ad  Coronam,  &  dignira  tern  Regis  &  ad  Regnum  in  caufis  &  placltis  rerum  teni- 
 porahumin  fjro  feculari.  Again,  Gum diverfsefintJiincinde  jurifdiftionrt,  8s  diverfi  Judices,&  diverfa1  caulk,  debet  quilibec 
 ipforum  inprimis  xfliirure,  an  fua  fit  jurifdiftio  ,  ne  falcem  videatur  ponerc  in  Merfem  alienam.  Again,  Nonpettinet  ad 
 Regem  miungere  paenitentias ,  n:c  adjudicem  fecularem  ,  necetiam  ad  eos  pertinet  cognofccre  de  iis  qua;  funt  Spiritualibus 
 antuxa,  ficur  de  dermis  fe  aliis  Ecclefia;  proven;ionibus.  Again,  N  on  eft  Laicui  conveniendus  coram  Judke  Ecclefi.rtico  de  ali- 
 quo  quo!  in  foro  fecuhri  tcrminari  pofiit  &  debeat. 
 
 The  caufe  is  not  like  when  fuch  Affemblies  are  gathered  together  by  Suream  Autho- 
 rity concerning  other  affairs  of  the  Church ,  and  when  they  meet  about  the  making  of 
 Ecclefiaftical  Laws  or  Statutes.  For  in  the  one  they  are  onely  to  advife,  in  the  o- 
 ther  to  decree.  The  Perfons  which  are  of  the  one,  the  King  doth  voluntarily  affemble, 
 as  being  in  refpecT:  of  quality  fit  to  confult  withal ;  them  which  are  of  the  other,  he  cal- 
 leth  by  prefcript  of  Law ,  as  having  right  to  be  thereunto  called.  Finally,  the  one  are 
 but  them  felves ,  and  their  Sentence  hath  but  the  weight  of  their-  own  Judgment  •,  the 
 other  reprefent  the  whole  Clergy,  and  their  voyces  are  as  much  as  if  all  did  give  perfo- 
 nal  verdid.  Now  the  queftion  is,  Whether  the  Clergy  alone  fo  aflembled,  ought  to 
 havethewhole  power  of  making,Ecclefiaftical  Laws,  or  elfe  confent  of  the  Laity,  may 
 thereunto  be  made  neceflTary,  and  the  King's  afTent  fo  neceflary,  that  his  fole  denial  may 
 be  of  force  to  ftay  them  from  being  Laws. 
 
 If  they  with  whom  we  difpute  were  uniform ,  ftrong  and  conftant  in  that  which  they  what  Laws 
 fay ,  we  fliould  not  need  to  trouble  our  felves  about  their  Perfons ,  to  whom  the  pow-  may  bc  made 
 er  of  making  Laws  for  the  Church  belongs :  for  they  are  fometime  very  vehement  in  0°frthe  church 
 contention,  that  from  the  greateft  thing  unto  the  leaft  about  the  Church,  all  mull:  and  to  whom 
 needs  be  immediately  from  God.    And  to  this  they  apply  the  pattern  of  the  antient  Ta-  the  Pow"  of 
 bernacle  which  God  delivered  unto  Mofes,  and  was  therein  fo  exaft ,  that  there  was  appeafincth! 
 not  left  as  much  as  the  leaft  pin  for  the  ivit  of  man  to  devife  in  the  framing  of  it.     To 
 this  they  alfo  apply  that  ftreight  and  fevere  charge  which  God  fooften  gave  concern- 
 ing his  own  Law,  Whatsoever  Icommandyoi^takeheedye  doit  •,  Thou  /halt  put  nothing  ^>'w- I2-  3'« 
 thereto,  thou  [halt  take  nothing  from  it  :  Nothing,  whether  it  be  great  or  fmall.  Yet?^4'2' 
 fometimes  bethinking  themfelves  better,  they  fpeak  as  acknowledging  that  it  doth 
 fufflce  to  have  received  in  fuch  fort  the  principal  things  from  God ,  and  that  for  other 
 matters  the  Church  had  fufficient  authority  to  make  Laws  t,  whereupon  they  now  have 
 made  it  a  queftion,  What  Perfons  they  are  whofe  right  it  is  to  take  order  for  the 
 Churches  affairs,  when  the  inftitutionofany  new  thing  therein  is  requifite.    Lawmay 
 be  requifite  to  be  made  either  concerning  things  that  are  onely  to  be  known  and  believed 
 in,  or  elfe  touching  that  which  is  to  be  done  by  the  Church  of  God.     The  Law  of  Thm.  1.2. 
 Nature,  and  the  Law  of  God,  are  fufficient  for  declaration  in  both  what  belongeth  unto  qu*f-'o8-*rr° 
 each  man  feparately ,  as  his  Soul  is  theSpoufeofChrift,  yea  fo  fufficient ,  that  they  2* 
 plainly  and  fully  fhew ,  whatfoever  God  doth  require  by  way  of  neceflary  introduction 
 unto  the  ftate  of  everlafting  blifs.     But  as  a  man  liveth  joyned  with  others  in  common 
 fociety ,  and  belongeth  to  the  outward  Politick  Body  of  the  Church  ,  albeit  the  fame 
 Law  of  Nature  and  Scripture  have  in  this  refpect  alfo  made  mantfeft  the  things  that 
 are  of  greateft  neceffity^  neverthelefs ,  by  reafon  of  new  occafions  ftill  arifing,  which 
 the  Church  j  having  care  of  Souls,  muft  take  order  for  as  need  requireth,  hereby  it 
 
 V  v  v  a  cometh 
 
,g0  The  Eighth  "Bool^of 
 
 cometh  topafs,  that  there  is,  and  ever  will  be,  fo  great  ufe  even  of  Human  Laws  and 
 Ordinances ,  deducted  by  way  o*  difcourfe  as  a  conclufion  from  the  former  Divine  and 
 Natural ,  ferving  as  Principals  thereunto.  No  man  doubteth,  but  that  formatters  of 
 Action  and  Practice  in  the  Affairs  of  God ,  •  for-manner  in  Divine  Service ,  for  order  in 
 Eccleliafticai  proceedings  about  the  Regiment  of  the  Church,  there  may  be  oftentimes 
 caufe  very  urgent  to  have  Laws  made  :  but  the  feafon  is  not  fo  plain,  wherefore  Human 
 laws  fhould  appoint  men  what  to  believe.  Wherefore  m  this  we  mufl  note  two  things : 
 i.  Th.it  in  matters  of  opinion,  the  Law  doth  not  make  that  to  be  truth  which  before 
 was  not  as  in  matter  of  Action  it  caufeth  that  to  be  a  duty ,  which  was  not  before-,  but 
 manifefteth  only  and  giverh  men  notice  of  that  to  be  truth,the  contrary  whereunto  they 
 ou°ht  not  before  to  have  believed.  2.  Tret  opinions  do  cleave  to  the  underftanding, 
 and  are  in  heart  afTented  unto,  it  is  not  in  the  power  of  any  Human  law  to  command 
 them  becaufe  to  prefcribe  what  men  ihall  think  belongeth  only  unto  God :  Corde  credi- 
 ting ore  fit  confefto,  faith  the  Apoftle.  As  opinions  are  either  fit,  or  inconvenient  to  be 
 profefled  ,  fo  man's  laws  hath  to  determine  of  them.  It  may  for  Publick  unities  fake 
 require  mens  profeffed  affent ,  or  prohibit  their  contradiction  to  fpecial  Articles,  where- 
 in as  there  haplv  barn  been  C.ontroverfie  what  is  true  ,  fo  the  fame  were  like  to  con- 
 tinue ftill ,  not  without  grievous  detriment  unto  a  number  of  Souls-,  except  Law,  to  re- 
 medy that  evil  3  fhould  fet  down  a  certainty ,  which  no  man  afterwards  is  to  gain-fay. 
 Wherefore,  as  in  regard  of  Divine  laws,  which  the  Church  receiveth  from  God ,  we 
 Pro?.  6.  may  unto  every  man  apply  thofe  words  of  wifdom  in  Solomon ,  My  Son  keep  thou  thy  Fa- 
 thers Precepts-,  Conferva,  fili  m?  pr<eccpta  Patristm :  even  fo  concerning  the  Statutes 
 and  Ordinances  which  the  Chu'  ch  it  lelf  makes ,  we  may  add  thereunto  the  words  that 
 follow,  Etne  dimittas  legem  Matrts  tu<z ,  Andforfake  thou  not  thy  Mothers  law. 
 
 *  as7  r !  ism  It  is  a  thing  even  undoubtedly  natural ,  that  all  free  and  Indipwdent  Societies  fliould 
 t« ?&  ©ew  x}  themfelves  make  their  own  Laws,and  that  this  power  fliould  belong  to  the  whole,not  to 
 
 Jj  ftj  any  certain  part  of  a  Politick  body ,  though  haply  fome  one  part  may  have  greaterfway 
 Ttt1  e^Art'S  to-  in  that  action  than  the  reft-,  which  thing  being  generally  fit  and  expedient  in  the  making 
 ^yrf  a™'""-  °^  a^  Laws,  we  fee  no  caufe  why  to  think  oihcrwiie  in  Laws ,  concerning  the  fervice  of 
 &v  5 '-i*  mp-  God,which  in  all  well-order'd  Stages  and  Common- wealths,is  the  *  firft  thing  that  Law 
 $iyn*.,  tojS  ^3,-h  care  to  provide  for.  When  we  fpeakofthe  right  which  naturally  belongeth  to  a 
 'P^Jf'Jy,.  Common-wealth,  we  fpeak  of  that  which  muft  needs  belong  to  the  Church  of  God.  For 
 
 *  :0-w  v&oi-  if  the  Common-wealth  be  Chriftian,  if  the  People  which  are  of  it  do  publickly  embrace 
 h*  %  ja'fiiT  tne  true  Religion,this  very  thing  doth  make  it  the  Church,  as  hath  been  fhewed.So  that 
 That  isjic  be-  unlefs  the  verity  and  purity  of  Religion  do  take  from  them  which  embrace  it,that  power 
 hoveth  the  wherewith  otherwife  they  are  pofleffed;  look  what  authority,^  touching  laws  for  Religi- 
 toe^ibiifh^r  g11j  8  Common-wealth  hath  fimply,it  muft  of  neceffity  being"  of  the  Chriftian  Religion. 
 
 fettle  thofc 
 
 things  which  betntie  to  t!ie  Goers ,  and  Divine  Powers  ,  and  to  our  Parents,  and  uuiverfaHy  thofe  things  which  be  vermous 
 and  honourable.  In  the.kcond  ^Ucc  ,  thofe  things  that  be  convenient  and  profitable  ;  for  it  is  fir,  that  matters  of  the  lels 
 weight  fhould  come  after  the  greater. 
 
 It  will  be  therefore  perhaps  alledged ,  that  a  part  of  the  verity  of  Chriftian  Religion 
 is  to  hold  the  power  of  making  Ecclefiaftical  Laws  a  thing  appropriated  unto  the  Clergy 
 in  their  Synods-,  and  whatfoever  is  by  their  only  voyces  agreed  upon,  itneedethno 
 further  approbation  to  give  unto  it  the  ftrength  of  a  Law ,  as  may  plainly  appear  by  the 
 Canons  of  that  firft  moft  venerable  Affembly:  where,  thofe  things  the  Apoftle  and 
 Ads  15. 7,13,  tyames  had  concluded,  were  afterwards  publifbed  and  impofed  upon  the  Churches 
 *3'  of  the  Gentiles  abroad  as  Laws  ,  the  Records  thereof  remaining  ftill  in  the  Book  of 
 
 God  for  a  teftimony ,  that  the  power  of  making  Ecclefiaftical  Laws,  belongeth  to  the 
 Succeffors  of  the  Apoftles ,  the  Biftiops  and  Prelates  of  the  Church  of  God. 
 
 1  o  this  we  anfwer ,  That  the  Councel  oC^erufalem  is  no  Argument  for  the  power 
 or  the  Clergy  to  make  Laws  5  For  firft  there  hath  not  been  fithence,any  Councel  of 
 like  authority  to  that  m^erufalem:  Secondly,  The  caufe  why  that  was  of  fuch  au- 
 thority ,  came  by  a  fpecial  accident  :  Thirdly,  The  reafon  why  other  Councels  being 
 not  like  unto  that  in  nature ,  the  Clergy  in  them  fhould  have  no  power  to  make  Laws 
 by  themfelves  alone ,  is  in  truth  fo  forcible,  that,  except  fome  Commandment  of  God 
 to  the  contrary  can  befhewed,it  ought,notwithftanding  theforefaid  example,to  prevail. 
 The  Decrees  of  the  Councel  of  ffertfakm ,  were  not  as  the  Canons  of  other  Ecclefi- 
 aftical 
 
Ecclefiaftical  Tolity  a  fa 
 
 aftical  AfTemblies,  Human,  but,  very  Divine  Ordinances :  for  which  caufe  the  Chur- 
 ches were  farr  and  wide  commanded  everywhere  to  fee  them  kept,  nootherwife  than 
 it"  Chrift  himfelf  had  perfonally  on  Earth  been  the  Author  of  them.     The  caufe  why    a<3s  u.  4. 
 that  Council  was  of  fo  great  Authority  and  credit  above  all  others  which  have  been 
 fithence,  is  expreffed  in  thofe  words  of  principal  obfervation,  Unto  the  Holy  Ghofl^andto' 
 m  it  hath  feemed good;  which.form  of  fpeech,  though  other  Councels  have  Jikewife  ufed 
 yet  neither  could  they  themfelves  mean,  nor  may  we  found  erftand  them,  as  if  both 
 were  in  equal  fort  aflifted  with  the  power  of  the  Holy  Ghoft;  but  the  latter  had  the 
 favour  of  that  general  alfiftance  and  prefence  which  Chrift  doth  promife  unto  all  his,  Utt"  }6' 
 according  to  the  quality  of  their  feveral  Eftates  and  Callings-,  the  former,  the  grace  of  Mltut' 
 fpecial,  miraculous,  rare  and  extraordinary  illumination,  in  relation  whereunto the 
 Apoftle  comparing  the  Old  Teftament  and  the  New  together,  termeth  the  one  a 
 Teftament  of  the  Letter,  for  that  God  delivered  it  written  in  ftone-,  the  other  a  Te-  2Cot-3- 
 (lament  of  the  Spirit ,  becaufe  God  imprinted  it  in  the  hearts,  and  declared  it  by  the 
 tongues  of  his  chofen  Apoftles  through  the  power  of  the  Holy  Ghoft,  feigning  both 
 their  conceits  and  fpeeches  in  mod  Divine  and  incomprehensible  manner.     Where- 
 fore,^ as  much  as  the  Council  of  ffertifalem  did  chance  toconfiftof  men  fo  enlighten- 
 ed ,  it  had  authority  greater  than  were  meet  for  any  other  Council  befides  to  challenge, 
 wherein  fuch  kinde  of  Perfons  are,  as  now  the  ftateof  the  Church  doth  ftand;  Kings  be- 
 ing not  then  that  which  now  they  are,  and  the  Clergy  not  now  that  which  then  they 
 were.  Till  it  be  proved  that  fome  fpecial  Law  of  Chrift  hath  for  ever  annexed  unto  the 
 Clergy  alone  the  power  to  make  Ecclefiaftical  laws,  we  are  to  hold  it  a  thing  moft  confo- 
 nant  with  equity  andreafon,  that  no  Ecclefiaftical  laws  be  made  in  a  Chriftian  Com- 
 mon-wealth, without  confent  as  well  of  the  Laity  as  of  the  Clergy,  but  leaft  of  all  with- 
 out confent  of  the  higheft  Power. 
 
 For  of  this  thing  no  man  doubteth ,  namely,   that  in  all  Societies,  Companies,  and  cap.deiifla,de 
 Corporations,  what  feverally  each  mall  be  bound  unto,  it  muft  be  with  all  their  af-  t^L^peS" 
 ferns  ratified.     A  gainft  all  equity  it  were,  that  a  man  fliould  furTer  detriment  at  the  dumRurticor- 
 hands  of  men  for  not  obfervmg  that  which  he  never  did  either  byhimfelf,  or  by  o-  pra^  8cka- 
 diets,  mediately  or  immediately  agree  unto.     Much  more  than  a  King  mould  conftrain  d/mum'di. 
 all  others  to  the  ftrift  obiervation  of  any  fuch  Human  Ordinance  as  pafleth  without  his  vif- 
 own  approbation.     In  this  Cafe  therefore efpecially  f  that  vulgar  Axiom  is  offeree 
 J5>W  omnes  tangit,  ab  ommbus  trail  art  &  affrobari  debet.     Whereupon  Pope  Nicolas,  J'ubinlm.^' 
 although  otherwife  not  admitting  Lay-perfons,  no  not  Emperors  themfelves   to  be 
 prefent  at  Synods,  doth  notwithftanding  feem  to  allow  of  their  prefence,  when  mat- 
 ters of  Faith  are  determined ,  whereunto  all  men  muft  ftand  bound  :  Ubinam  legists 
 Imfcratores  Ant ec effores  vcftros  ,  Synodalibm  Conventibus  interfuiffe^  nifi  forfitaninqui- 
 bits  dcFidc  traffatumefl^  qn&  non  foltim  adclericos ,  verumetiam  ad  Laicos  &  omnes 
 fertinet  chriflianos  i  A  Law,  be  it  Civil  or  Ecclefiaftical ,  is  a  Publick  Obligation , 
 wherein ,  feeing  that  the  whole  ftandeth  charged ,  no  reafon  it  fliould  pafs  without  his 
 privity  and  will,  whom  principally  the  whole  doth  depend  upon.     SicutLaicijiirif- 
 diclionem  Clericorum  perturb  are ,  it  a  Cleric  i  jurifdiclionem  Laicorum  non  debent  minueret 
 faith  Innocentius ,  Extra  de  judic.  novit.     As  the  Laity  flwuld  not  hinder  the  Clergy  s 
 jurijdiBion,  fo  neither  is  it  reafon  that  the  Laity's  right  flwuld be  abridged  by  the  Clergy, 
 faith  Pope  Innocent.  But  were  it  fo  that  the  Clergy  alone  might  give  Laws  unto  all  the 
 reft,  forafmuch  as  every  Eftate  doth  defire  to  inlarge  the  bounds  of  their  own  Liberties, 
 is  it  not  eafie  to  fee  how  injurious  this  might  prove  to  men  of  other  conditions  ?   Peace 
 and  Juftice  are  maintained  by  preferring  unto  every  Order  their  Rights,  and  by  keep- 
 ing all  Eftates,  as  it  were,  in  an  even  ballance  5  which  thing  is  no  way  better  done, 
 than  if  the  King ,  their  common  Parent,  whofe  care  is  prefumed  to  extend  moft  indiffe- 
 rently overall,  do  bear  the  chiefeftfway  in  the  making  Laws  which  All  muft  be  or- 
 dered by  ^  Wherefore  of  them  which  in  this  point  attribute  moft  to  the  Clergy,  I  would 
 demand,  What  evidence  there  is,  whereby  it  may  clearly  be  fhewed ,  that  inantienc 
 Kingdoms  Chriftian,  any  Canon  devifed  by  the  Clergy  alone  in  their  Synods,  whe- 
 ther Provincial,  National,  or  General,  hath,  by  mere  force  of  their  Agreement, 
 taken  place  as  a  Law,  making  all  men  conftrainable  to  be  obedient  thereunto,  with- 
 out any  other  approbation  from  the  King,  before  or  afterwards ,  required  in  that  be- 
 half.    But  what  fpeak  we  of  antient  Kingdoms ,  when  at  this  day ,  even  the  Papacy  it 
 
 feif, 
 
a8z  The  Eighth  "BooJ^of 
 
 felf  •,  the  very  Tridentine  Council  hath  not  every  whereas  yet  obtained  to  have  in  alt 
 Boer.  Fpo.?.    points  the  ftrength  of  Ecclefiaftical  Laws-,  didnot-P/;////>KingofS/w'»,  publifhing  that 
 hercoic.         Council  in  the  Low  Countries,  adde  thereunto  an  exprefs claufe  of fpecial  provifion, 
 qiia-iU.i.     •  ^£  t^e  ^ame  ^ouy  jj,  no  wile  prejudice ,  hurt,  or  diminifh  any  kinde  of  Priviledge, 
 •which  the  King  or  his  VafTals  afore-time,  had  enjoyed,  touching  either  poffeffory 
 Judgements  of  Ecclefiaftical  Livings ,  or  concerning  nominations  thereunto,   or  be- 
 longing to  whatfoever  right  they  had  elfe  in  fuch  Affairs.     If  therefore  the  Kings  ex- 
 ception taken  againft  fome  part  of  the  Canons  contained  in  that  Council,  wereafuf- 
 ficient  barr  to  make  them  of  none  effect  within  his  Territories-,  it  followeth  that  the  like 
 exception  againft  any  other  part,had  been  alio  of  like  efficacy^  and  fo  confequently  that 
 no  part  theiof  had  obtained  the'ftrengthof  a  Law,ifhewhich  excepted  againft  a  part,had 
 fo  done  againft  the  whole :  as,what  reafon  was  there,  but  that  the  fame  Authority  which 
 limited  ,   might  quite  and  clean  have  refufed  that  Council;  who  fo  alloweth  the  faid  Aft 
 of  the  Catholic  k  Kings  for  good  and  lawful ,  muft  grant  that  the  Canons ,  even  of  Ge- 
 neral Councils,  have  but  the  face  of  Wife- mens  opinions ,  concerning  that  whereof 
 they -treat ,  till  they  be  publickly  affented  unto ,  where  they  are  to  take  place  as  Laws; 
 and  that,  in  giving   fuch  publick  affent ,  as  maketh  a  Chriftian  Kingdome  fubjeft 
 unto  thofe  Laws ,  the  King's  authority  is  the  chiefeft.     That  which  an  Univerfity  of 
 Men,  a  Company,  or  Corporation,  doth  without  confent  of  their  Re&or,  is  as  no- 
 thing.    Except  therefore  we  make  the  King's  Authority  over  the  Clergy ,  lefs  in  the 
 ^reateft  things ,  than  the  power  of  the  meaneft  Goveraour  is  in  all  things  over  the  Col- 
 ledge,  or  Society,  which  is  under  him;  how  fhould  we  thinkit  a  matter  decent,  that  the 
 Clergy  fhould  impofe  Laws ,  the  Supream  Governours  aflent  not  asked  i 
 
 Yea,  that  which  is  more,  the  Laws  thus  made,  God  himfelf  doth  in  fuch  fort  au- 
 thorize ,  that  to  defpife  them ,  is  to  defpife  in  them  him.     It  is  a  loofe  and  licentious 
 opinion ,  which  the  Anabaptifts  have  embraced,  holding  that  a  Chriftian  man's  liberty 
 is  loft,  and  the  Soul  which  Chrift  hath  redeemed  unto  himfelf  injurioufly  drawn  into 
 fervitude  under  the  Yoke  of  Human  power,  ifanyLawbenowimpofedbefidesthe 
 Gofpel  of  Chrift  5  in  obedience  whereunto  the  Spirit  of  God ,  and  not  the  conftraint 
 of  men ,  is  to  lead  us ,  according  to  that  of  the  bleffed  Apoftle ,  Such  as  are  led  by  the 
 Sprit  of  God,  they  are  the  Sons  of  God,  and  not  fuch  as  live  in  thraldom  unto  men.    Their 
 Judgement  is  therefore,  That  the  Church  of  Chrift  fhould  admit  of  no  Law-makers 
 but  the  Evangelifts ,  no  Courts  but  Presbyteries ,  no  Punifhments  but  Ecclefiaftical 
 cenfures  :  As  againft  this  fort,  we  are  to  maintain  the  ufe  of  Human  laws ,  and  the 
 continual  neceffity  of  making  them  from  time  to  time ,  as  long  as  this  prefent  World 
 dothlaft;  fo  likewife  the  Authority  ofLaws,  fomade,  doth  need  much  more  by  us 
 to  be  ftrengthened  againft  another  fort,  who,  although  they  do  utterly  condemn 
 the  making  of  Laws  in  the  Church,  yet  make  they  a  great  deal  lefs  account  of  them 
 than  they  fhould  do.     There'are  which  think  fimply  of  Human  laws,  that  they  can  in 
 no  fort  touch  the  Confcience.     That  to  break  and  tranfgrefs  them ,  cannot  make  men 
 in  the!  fight  of  God  culpable,  as  Sin  doth  5  onely  when  we  violate  fuch  Laws,  we  do 
 thereby  make  our  felves  obnoxious  unto  external  punifhment  in  this  World,  fo  that  the 
 Magiftrate  may>  in  regard  of  fuch  offence  committed ,  juftly  correct  the  Offender, 
 and  caufe  him,  without  injury,  to  endure  fuch  pains  as  Law  doth  appoint ,  but  further  it 
 reacheth  not  1  For  firft,  the  Confcience  is  the  proper  Court  of  God ,  theguiltinefs 
 thereof  is  Sin ,  and  the  punilhment  Eternal  death ;    men  are  not  able  to  make  any  Law 
 that  mall  command  the  Heart,  it  is  not  in  them  to  make  Inward- conceit  a  Crime,  or 
 to  appoint  for  any  crime  other  punifhment  than  corporal;  their  Laws  therefore  can 
 have  no  power  over  the  Soul ,  neither  can  the  heart  of  man  be  polluted  by  tranfgrefllng 
 them.     St.  Auftine  rightly  defineth  Sin  to  be  that  which  is  fpoken,  done,  or  defired^ 
 not  againft  any  Laws ,  but  againft  the  Law  of  the  Living  God.     The  Law  of  God  is 
 propofed  unto  Man ,  as  a  Glafs  wherein  to  behold  the  ftains  and  the  fpots  of  their  finful 
 Souls.   By  it  they  are  to  judge  themfelves,  and  when  they  feel  themfelves  to  have  tranf- 
 greffed  againft  it,  then  to  bewail  their  offences  with  David,  Againft  thee  onely  0  Lord 
 have  I  finned,  and  done  wickedly  in  thy  fight;  that  fo  our  prefent  tears  may  extinguish 
 the  flames,  which  otherwife  we  are  to  feel,  and  which  God  in  that  day  fhall  condemn 
 the  Wicked  unto,  when  they  fhall  render  account  of  the  Evil  which  they  have  done, 
 not  by  .violating  Statute-Laws,  and  Canons,  but  by  difobedience  unto  his  Law  and  his 
 Word.  For 
 
Ecclefiaflical  Tolity  4g, 
 
 For  oar  better  inftrucYion  therefore  concerning  this  point,  lirft  wemuftnote    That  Verum  ^ 
 the  Law  of  God  it  felf  doth  require  at  our  hands,  Subjection.     BeyefubjecJ,  faith  S.  proJ"riumc': 
 Peter;  zniS. Paul,  Let  every  Soul  be  fob)  e  Eft,  fnbjeft  all unto  fitch  Powers  as  are  fet  over  nodifcrlmeii 
 us.     For  if  fuch  as  are  not  fet  over  us,  require  our  fubje&ion  ,  we,  by  denying  it  are  e.rt>iuo  i  alcer 
 notdifobedienttotbeLawofGod,  orundutifulunto  Higher  Powers-,  Becaufe,  though  poSevJfl 
 they  be  fuch  in  regard  of  them  over  whom  they  have  lawful  Dominion,  ye.t  having  obligimr,  at; 
 not  fo  over  us,  unto  us  they  are  not  fuch.    Subjection  therefore  we  owe,  and  that  by  ^r;uflIiPr'»- 
 the  Law  of  God ;  we  are  in  Confcience  bound  to  yield  it  even  unto  every  of  them  that  rdVuere^o. 
 hold  the  feats  of  Authority  and  Power  in  relation  unto  us.     Howbeit ,  notallkindes  "'I-''11""! 
 of  fubjedion,  unto  every  fuch  kinde  of  Power  :  concerning  Scribes  and  Phanfecs,  our  hoS^ue 
 Saviour's  Precept  was,  What foever  they  (hall  telly '<?,  doit.     Was  it  his  meaning,  thatif  ac9ivil™  in- 
 they  mould  at  any  time  enjoyn  the  People  to  levy  an  Army ,  or  to  fell  their  Lands  and  Bu "ar"1"' "" 
 Goods,  for  the  furtherance  of  fo  great  an  enterprise;  and,  in  a  word,  thatfimply  non  item  nifi 
 whatfoever  it  were  which  they  did  command,  they  ought,  without  any  exception    roeatus&hf- 
 forth-with  to  be  obeyed.     No,  but  whatfoever  they  mall  tell  you,  rauft  be  underflood  fciXpri? 
 in  pertinent/bus  adCathedram,  it  rauft  be  conftrued  with  limitation,  and  reftrained  un-  fus> faith  B°- ' 
 to  things  of  that  kinde  ,  which  did.  belong  to  their  place  and  power  :  For  they  had  f^c^n™ 
 not  Power  general,  abfoluteiy  given  them  to  command  all  things.     Thereafonwhy  m|itu'mafi- 
 we  are  bound  in  Confcience  to  be  fubjeft  unto  all  fuch  Power  l  is,  becaufe  all  Powers  ?C,PV5.I'.E^- 
 are  at  God.  I5£$t 
 
 They  are  of  God  either  inftituting  or  permitting  them;  Power  is  then  of  Divine 
 inftitution ,  when  either  God  himfelf  doth  deliver ,  or  men  by  light  of  nature  finde  out 
 the  kinde  thereof.  So  that  the  power  of  Parents  over  Children ,  and  of  Husbands  o-  ' 
 ver  their  Wives ,  the  power  of  all  forts  of  Superiors,  made  by  confent  of  Common- 
 wealths within  themfelves3or  grown  from  agreement  amongft  Nations,  fuch  power  is  of 
 God's  own  Inftitution  in  refpedt  of  the  kinde  thereof;  Again  ;if  refpect  be  had  unto  thofe 
 particular  Perfons,  to  whom  the  fame  is  derived ,  if  they  either-receive  it  immediately 
 from  God ,  as  Mofes  and  Aaron  did  5  or  from  nature,  as  Parents  do;  or  from  men,  by  a 
 natural  and  orderly  courfe ,  as  every  Governor  appointed  in  any  Common  wealth,  by 
 the  order  thereof ,  doth;  then  is  not  the  kinde  of  their  Power,  only  of  God's  inftitu- 
 ting, but  the  derivation  thereof  alfo,  into  their  Perfons,"  is  from  him.  He  hath  placed 
 them  in  their  rooms ,  and  doth  term  them  his  Minifters ;  Subjection  therefore  is  due 
 unto  all  fuch  Powers ,  inafmuch  as  they  are  of  God's  own  inftitution ,  even  then  when 
 they  are  of  man's  creation,  Omni  Human*  Creature :  Which  things  the  Heathens  them- 
 felves  do  acknowledge.     ^.x.n7r>H%ps  @xcriAev$  arS  Zeus  xv^os  g'JWer.  Horn.  I!.  1. 2. 
 
 As  for  them  that  exercife  Power  altogether  againft  Order ,  although  the  kinde  of  f^n^ng, 
 Power  which  they  have  may  be  of  God,  yet  is  their  exercife  thereof  againft  God,  and  to  whom 
 therefore  not  of  God,  otherwife  than  by  Permi(?ion3  as  all  Injuftice  is.  hTTetfhath 
 
 Touching  fuch  A&s  as  are  done  by  that  power  which  is  according  to  his  inftitution,  gi™n  honor, 
 that  God  in  like  fort  doth  authorize  them,  and  account  them  to  be  his ;  thoughitwere  antl  ccm" 
 not  confeflfed,  it  might  be  proved  undeniably.  Fonf  that  be  acounted  our  deed,  which  mandraeiu' 
 others  do ,  whom  we  have  appointed  to  be  our  Agents ,  how  fliould  God  but  approve 
 thofe  deeds ,  even  as  his  own,  which  are  done"  by  vertue  of  that  Commiflion  and  Pow- 
 er which  he  hath  given  :  Take  heed  ( faith  zfehofophat  unto  his  Judges  )  be  careful  and 
 circumfpeel  what  ye  doje  do  not  execute  the  judgments  of  Man, but  of  the  Lord,  2  Cbron.ip. 
 6.  The  Authority  of  C&far  over  the  Jews ,  from  whence  was  it?   Had  it  any  other 
 ground  than  the  Law  of  Nations,  which  maketh Kingdoms,  fubdued by juft  War, 
 to  befubjeft  unto  their  Conquerors  t  By  this  Power  Ctfar  exacting  Tribute,  our  Sa- 
 viour confeiTeth  it  to  be  his  Right ,  a  Right  which  could  not  be  with-held  without  In- 
 jury, yea  difobedience  herein  unto  him ,  and  even  Rebellion  againft  God.     Ufurpers 
 of  Power ,  whereby  we  do  not  mean  them  that  by  violence  have  afpired  unto  places  of 
 Higheft  Authority,  but  them  that  ufe  more  Authority  than  they  did  ever  receive  in 
 form  and  manner  before-mentioned ;  ( for  fo  they  may  do ,  whofe  Title  to  the  rooms 
 of  Authority ,  which  they  poflfefs,  no  man  can  deny  to  be  juft  and  lawful :  even  as  con- 
 trariwife  forne  mens  proceedings  in  Government  have  been  very  orderly ,  who  not- 
 withstanding did  not  attain  to  be  made  Governors,  without  great  violence  and  diforder) 
 fuch  Ufurpers  thereof,  as  in  the  exercife  of  their  Power  do  more  than  they  have  been 
 authorized  to  do,  cannot  in  Confcience  binde  any  man  unto  Obedience, 
 
 Thac 
 
A$q.  The  Eighth  "Book,  of,  &c. 
 
 That  fubjedion  which  we  owe  unto  lawful  Poweis ,  doth  notonely  import  that  We 
 mould  be  under  them  by  order  of  our  State,  but  that  we  mew  all  fubmimon  towards 
 them,  both  by  honor  and  obedience.  He  that  refifteth  them ,  refifteth God : And 
 refilled  they  be,  it  either  the  Authority  it  felf  which  they  exercife  be  denied ,  as  by 
 Anabaptifts  all  Secular  Jurifdiction  is ;  or  if  refiftance  be  made  but  only  fo  farr  forth,  as 
 doth  touch  their  Perlbns  which  are  invefted  with  Power  •,  (  for  they  which  faid  ,  Nolu- 
 mm  hunc  regnare ,  did  not  utterly  exclude  Regiment;  nor  did  they  wifh  all  kindeof 
 Government  clearly  removed  *  which  would  not  at  the  firfthaveZ>di//Wto  govern  J  or 
 if  that  which  they  do  by  vertue  of  their  Power ,  namely,  their  Laws,  Edicts,  Services, 
 or  other  Acts  of  Jurifdiction ,  be  not  fuffered  to  take  effect ,  contrary  to  the  bleffed 
 Apoftles  moft  holy  rule,  obey  them  which  have  the  over  fight  of  you,  Heb.  1 3 . 1 7.  or  if  they 
 do  take  effect,  yet  is  not  the  will  of  God  thereby  fatisfied  neither ,  as  long  as  that  which 
 we  do  is  contemptuoufly ,  or  repiningly  done ,  becaufewecandonootherwife.  In 
 fuch  fort  the  Israelites  in  the  Defart  obeyed  Mofes ,  and  were  notwithftanding  defer- 
 vedly  plagued  for  difobedience.  The  Apoftle's  Precept  therefore  is ,  Befubjecl  even 
 forGod'scaufe :  Befubjefi,  not  for  fear ,  hut  of 'mere  Conscience ,  knowing,  that  he  which 
 refifteth  them ,  purchajeth  to  himfelf  condemnation.  Difobedience  therefore  unto  Laws, 
 which  are  made  by  them,  is  not  a  thing  of  fo  fmall  account,  as  fome  would  make  it. 
 
 Howbeit  too  rigorous  it  were,  that  the  breach  of  every  Human  Law  mould  be  held  a 
 deadly  fin  :  A  mean  there  is  between  thofe  extremities ,  if  fo  be  we  can  finde  it  out. 
 
+8; 
 
 '»  Ol  ^O  "jUC*  lUf  ISM 
 
 'If 
 
 *♦  If 
 
 _>  fa  -A  *#•  <*  -^>  •*•  <jft>  *  ■*» 
 
 J&jfrW' 
 
 TO   THE 
 
 READER. 
 
 Hepleafures  of  thy  [paciotts  Walks-  in  Mr.  Hooker's  Temple- Garden 
 ( not  unfitly  jo  calkd,  both  for  ^Temple  whereof  he  was  Mafter,  and 
 the  Subject, Ecdz&iftxcdX  Po\ity)dopromife  acceptance  tothefe  Flow- 
 ers ,  planted  and  watered  by  the  fame  hand,  and,  for  thy  fake  compo- 
 fedinto  this  Pofie.     Sufficiently  are  they  commended  by  their  fragrant 
 fmell,  in  the  dogmatical  Truth  5  by  their  beautiful  colours ,  in  the 
 accurate  ftile-,  by  their  medic inable  vertue,  againfl  fome  difeafes  in 
 our  neighbour  churches ,  now  proving  epidemical,  and  threatning -farther  infection ;  by 
 their  (Irait  feature  and  spreading  nature,  growing  from  theroot of 'Faith  (which,  as here 
 is  droved,  can  never  be  rooted  up  )  and  extending  the  branches  of  Charity  to  the  covering  of 
 N  »  >'s  nakednejs,  opening  the  windows  of  Hope  to  \men"  s  mifty  conceits  of  their  bemifled 
 Fore- fathers.     Thus,  andmorethanthtts ,  do  the  Works  commend themselves-,  The  Work- 
 man needs  abetter  Work-man  to  commend  him;  (  Alexander3 s  Picture  requires  Apelles 
 his  Pencil)  nay,  he  nezds  it  not ,  His  own  Works  com  mend  him  in  the  Gates*  and,  being 
 dead ,  he  yet  fpeaketh  5  the  Syllables  of  that  memorable  name  Mr.  Richardffooker,  pro- 
 claiming more,  thaniflfhoiddhere  (lile  him,  apainfal Student,  aprofound  Scholar,  a  ju- 
 dicious Writer ,  with  other  due  Titles  of  his  Honor.     Receive  then  thispoflhume  Orphan  for 
 his  own ,  yea ,  for  thine  own  fake ,  and  if  the  Printer  hath  with  overmuch  hafle,  like  Me- 
 phibolhethV  Nttrfe,  lamed  the  childe  with  flips  and  falls ,  yet  bethoaofDivid's  minde, 
 fhew  kindnefs  to  him  for  his  Father  Jonathan's  fake.     God  grant,  that  the  re  (I  of  his  Bre- 
 thren be  not  more  thanlamed ,  and  that  as  Saul's  three  Sons  died  the  fame  day  with  him, 
 fo  thofe  three  promised  to  perfect;  his  Polity,  with  other  Ijfues  of  that  learned  Brain ,  be  not 
 buried  in  the  Grave  with  their  renowned  Father.    Far  ewe  I, 
 
 w.  s. 
 
 Xx  x 
 
 The 
 
4-86 
 
 * 
 
 The  CONTENTS  of  the  TREATISES 
 
 following. 
 
 ■A 
 
 Supplication  made  to  the  Councel  by  Mafter  WALTER 
 TRAVERS. 
 
 II.  Mafter   H  O  OKERS  Anfwer  to  the   Supplication  that  Mafter 
 
 TRAVERS  made  to  the  Councel 
 
 III.  A  learned  Difcourfe  of  Jufiipcation,  Worhg^andhow  the  foundati- 
 
 on of  Faith  is  overthrown. 
 
 IV.  4  karned  Sermon  of  the  nature  of  Pride. 
 
 V.  A  Remedy  againft  Sorrow  and  Fear,  delivered  in  a  Funeral  Ser- 
 
 mon. 
 
 VI.  Of.  the  certainty  and  perpetuity  of  Faith  in  the  EleB  :  efpecially  of 
 
 the  Prophet  Habbakkuk's  Faith. 
 
 VII.  Two  Sermons  upon  part  of  Saint  Jude's  Epiftle. 
 
4-8/ 
 
 SVPPLICATION 
 
 Made  to  the 
 
 COUNCEL 
 
 B  Y 
 
 Mafter  Walter  Travers. 
 
 Honourable , 
 
 ■ 
 
 H  E  manifold  benefits  which  all  the  Subjects  within  this  Domini- 
 on do  at  this  prefent ,  and  have  many  years  enjoyed,  under  Her 
 Majefties  moft  happy  and  profperous  reign ,  by  your  godly  wif- 
 dom,  and  careful  watching  over  this  Eftate  night  and  day;  Itru- 
 ly  and  unfeignedly  acknowledge  from  the  bottom  of  my  heart, 
 ought  worthily  to  binde  us  all*  to  pray  continually  to  Almighty 
 God  for  the  continuance  and  increafe  of  the  life  and  good  eftate  of 
 your  Honours,  and  to  be  ready ,  with  all  goad  duties,  tofatisfie 
 and  ferve. tHe  fame  to  our  Power.  Befides  publick  benefits  common  unto  all,  I 
 muft  needs,  and  do  willingly  confefs  my  felf  to  Hand  bound  by  moft  fpecial  Obliga- 
 tion to  ferve  and  honour  you  more  than  any  other,  for  the  honourable  favour  it 
 hathpleafed  you  to  vouchsafe  both  oftentimes  heretofore,and  alfo  now  of  late,in  a  mat- 
 ter more  dear  unto  me  than  any  earthly  commodity,  that  is ,  the  upholding  and  fur- 
 thering of  my  fervice  in  the  miniftring  of  the  Gofpel  of  Jefus  Chrift.  For  which 
 caufe,  as  I  have  been  always  careful  fo  to  carry  my  felfas  I  might  by  no  means  give  oc- 
 caflonto  be  thought  unworthy  of  fo  great  a  Benefit,  fo  do  I  ftill ,  next  unto  her  Maje- 
 fties gracious  countenance,  hold  nothing  more  dear  and  precious  to  me,  than  that  I  may 
 always  remain  in  your  Honours  favour ,  which  hath  oftentimes  been  helpful  and  com- 
 fortable unto  me  in  my  Miniftry,  aud  to  all  fuch  as  reaped  any  fruit  ofmyfimple  and 
 faithful  labour.  In  which  dutiful  regard  I  humbly  befeech  your  Honours  to  vouchfafe 
 to  do  me  this  grace ,  to  conceive  nothing  of  me  otherwife ,  than  according  to  the  duty 
 wherein  I  ought  to  live,  by  any  information  againft  me ,  before  your  Honours  have 
 heard  my  anfwer,  and  been  throughly  informed  of  the  matter.  Which,  although  it  be  a 
 thing,  that  your  wifdoms,  not  in  favour,buc  in  juftice,yield  to  all  men,yet  the  ftate  of  the 
 the  calling  into  the  Miniftery,  whereunto  it  hath  pleafed  God  of  his  goodnefs  to  call  me, 
 though  unworthieft  of  all,  is  fo  fubject  to  mif- information,  as,  except  we  may  finde  this 
 favour  with  your  Honours  j  we  cannot  look  for  any  other ,  but  that  our  uuuidifferent 
 
 X  x  x  2  parties 
 
4-88 
 
 W  ALTER    TRAVERS     klS 
 
 parties  may  eafily  procure  us  to  be  hardly  efteemed  of;  and  that  we  fhall  be  made  like 
 the  poor  Fifher-boats  in  the  Sea,  which  every  fwelling  wave  and  billow raketh  and 
 runneth  over.     Wherein  my  Eftate  is  yet  harder  than  any  others  of  my  Rank  and  Cal- 
 ling ,  who  are  indeed  to  fight  againft  FleSh  and  Blood  in  what  part  foever  of  the  Lords 
 Hoft  and  Field  they  Shall  Stand  mafhalled  to  ferve  3  yet  many  of  them  deal  with 
 it  naked,  and  unfurnished  of  Weapons  :  But  my  fervice  was  in  a  place  where  I  was 
 to  encounter  with  it  well  appointed  and. armed  with  skill  and  with  authority,  where- 
 of as  I  have  always  thus  deferved ,  and  therefore  have  been  careful  by  all  good  means 
 to  entertain  ftill  your  Honours  favourable  refpect  of  me,  fohavelfpecialcaufeatthis 
 prefent ,  wherein  mif- information  to  the  Lord  Archbifhop  of  Canterbury ,  and  o- 
 ther  of   the    High  Commission  hath   been  able*  fo  farr  to  prevail  againft  me, 
 that  by  their  Letter  they  have  inhibited  me  to  preach,  or  execute  any  Act  of  Mini- 
 ftry in  the  Temple  or  elfewhere ,  having  never  once  called  me  before  them  to  un- 
 derftand  by  mine  anfwer  the  truth  of  fuch  things  as  had  been  informed  againft  me, 
 We  have  a  ftory  in  our  Books  wherein  the  Pharifees  proceeding  againft  our  Sa- 
 viour Chrift ,  without  having  heard  him  ,  is  reproved  by  an  honourable  Counfel- 
 lour  (as  the  Evangelift  doth  term  him)  faying,  Beth  our  Law  judge  a  man  before  it 
 bear  him  ,  and  know  what  he  hath  done  ?    Which  I  do  not  mention  ,  to  the  end , 
 that  by  an  indirect  and  covert  fpeech  I  might  fo  compare  thofe,  who  have  with- 
 out ever  hearing  me ,  pronounced  a  heavy  fentence  againft  me  -,  for  notwithstanding 
 fuch  proceedings,  I  purpofe  by  Gods  grace  to  carry  my  felf  towards  them  in  all  Teem- 
 ing duty ,  agreeable  to  their  places  :  much  kfs  do  I  prefume  to  liken  my  Caufe  to  our 
 Saviour  Chrift's,  who  hold  it  my  chiefeft -honour  and  happinefs  to  ferve  him,  though 
 it  be  but  among  the  hindes  and  hired  Servants,  that  ferve  him  in  the  bafelt  corners 
 of  his  Houfe  :  But  my  purpofe  ,  in  mentioning  it ,  is,  to  ihew  by  the  judgement  of 
 a  Prince  and  great  man  in  ifrael,  that  fuch  proceeding  ftandeth  not  with  the  Law 
 of  God ,  and  in  a  Princely  Pattern  to  Shew  it  to  be  a  noble  part  of  an  honourable  Coun- 
 fellour,  not  to  allow  of  indirect  dealings,  but  to  allow  and  affect  fuch  a  courfe  in  Ju- 
 ftice,  as  is  agreeable  to  the  Lavv«of  God.     We  have  alfo  a  plain  rule  in  the  Word 
 of  God,  not  to  proceed  any  otherwife  againft  any  Elder  of  the  Church;  muchlefs 
 againft  one  that  laboureth  in  the  Word,  and  in  teaching  :  Which  rule  is  delivered 
 with  this  moft  earneft  charge  and  obteftation,  /  befeech  and  charge  thee  in  the  fight 
 of  God,  and  the  Lord  ^efus  Chrift ,  and  the  Eleff  Angels  ,  that  thou  keep  thofe  [rules'] 
 without  preferring  one  before  another ,  doing  nothing  of  partiality  or  inclining  to  either 
 part  •,  which  Apoftolical  and  moft  earneft  charge ,  I  referr  to  your  Honours  wifdom 
 how  it  hath  been  regarded  in  fo  heavy  a  Judgement  againft  me ,  without  ever 
 hearing  my  Caufe  5  and  whether ,  as  having  God  before  their  eyes ,  and  the  Lord 
 Jefus ,  by  whom  all  former  Judgements  fhall  be  tried  again,  and,  as  in  the  prefence 
 of  the  Elect  Angels ,  WitnelTes  and  Obfervers  of  the  Regiment  of  the  Church , 
 they  have  proceeded  thus  to  fuch  a  fentence.     They  alledge  indeed  two  reafons 
 in  their  Letters ,  whereupon  they  reftrain  my  Miniftry ,  which ,  if  they  were  as 
 ftrong  againft  me  as  they  are  fuppofed ,  yet  I  referr  to  your  Honours  wifdoms, 
 whether  the  quality  of  fuch  an  Offence  as  they  charge  me  with ,  which  is  in  effect  but 
 an  indifcretion ,  deferve  fo  grievous  a  punishment  both  to  the  Church  and  me ,  in 
 taking  away  my  Miniftery ,  and  that  poor  little  commodity  which  it  yieldeth  for  the 
 neceflary  maintenance  of  my  life  5  if  fo  unequal  a  ballancing  of  faults  and  puniihments 
 fhould  have  place  in  the  Common- wealth,  furely  we  mould  Shortly  have  no  Acti- 
 ons upon  the  Cafe,  norofTrefpafs  ,  but  all  Should  be  Pleas  of  the  Crown,  nor  any 
 man  amerced  ,  or  fined,  but  for  every  light  offence  put  to  his  ranfofn.     I  have  cre- 
 dibly heard ,  that  fome  of  the  Miniftery  have  been  committed  for  grievous  tranf- 
 greilions  of  the  Laws  of  God  and  men ,  being  of  no  ability  to  do  other  fervice  in 
 the  Church  than  to  read,  yet  hath  it  been  thought  charitable,  and  Standing  with 
 Christian  moderation  and  temperancy ,  not  to  deprive  fuch  of  Miniftry  and  Benefi- 
 cency  ,  but  to  inflict  fome  more  tolerable  punishment.    Which  I  write  not  becaufe 
 fuch ,  as  I  think ,  were  to  be  favoured  ,  but  to  Shew  how  unlike  their  dealing  is 
 with  me ,  being  through  the  goodnefs  of  God  not  to  be  touched  with  any  fuch  blame, 
 and  one ,  who ,  according  to  the  meafure  of  the  gift  of  God,  have  laboured  now  fome 
 years  painfully,  in  regard  of  the  weak  eftate  of  my  Body,  in  preaching  the  Gofpel, 
 
Supplication  to  the  Council.  4.89 
 
 and  ,  as  I  hope ,  not  altogether  unprofitably  in  refpeft  of  the  Church.  But  I  befeech 
 your  Honors  to  give  me  leave  briefly  to  declare  the  particular  reafons  of  theirLetter,and 
 what  Anfwer  I  have  to  make'unto  it. 
 
 Thefirft  is,  That ,  as  they  fay,  lam  not  lawfully  called  to  the  Function  of  the  Mini  fin, 
 nor  allowed  to  f  reach  according  to  the  Laws  of  the  church  ^/England. 
 
 For  Anfwer  to  this ,  I  had  need  to  divide  the  Points :  and  firft  to  make  anfwer  to  the 
 former,  wherein  leaving  to  (hew  what  by  the  Holy  Scriptures  is  required  in  a  lawful 
 Calling,  and  that  all  this  is  to  be  found  in  mine,  that  I  be  not  too  long  for  your  weighty 
 affairs,  I  reft. 
 
 I  thus  anfwer :  My  calling  to  the  Miniftry  was  fuch  as  in  the  calling  of  any  there- 
 unto ,  is  appointed  to  be  ufed  by  the  Orders  agreed  upon  in  the  National  Synods 
 of  the  Low-Countreys ,  for  the  direction  and  guidance  of  their  Churches  ,  which 
 Orders  are  the  fame  with  thofe  whereby  the  French  and  Scotifh  Churches  are  go- 
 verned ,  whereof  I  have  fhewed  fuch  fufficient  teftimonial  to  my  Lord  the  Arch- 
 bifhop  of  Canterbury  ,  as  is  requifite  in  fuch  a  Matter  :  whereby  it  muft  needs 
 fall  out ,  if  any  man  be  lawfully  called  to  the  Miniftry  in  thofe  Churches ,   then  is 
 my  Calling ,  being  the  fame  with  theirs ,  alfo  lawful.     But  I  fuppofe,  notwithstand- 
 ing they  iife1  this  general  fpeech,  they  meanonly,  my  Calling  is  not' fufficient,  to 
 deal  in  the  Miniftry  within  this  Land,  becaufe  I  was  not  made Minifter accorduv 
 to  that  Order  which  in  this  Cafe  is  ordained  by  our  Laws.     Whereunto  I  be- 
 feech your  Honours  to  confider  throughly  of  mine  Anfwer,  becaufe exception-now 
 again  is  taken  to  my  Miniftery ,  whereas  having  been  heretofore  called  in  queftion 
 for  it,  I  foanfwered  the  matter,  as  I  continued  in  my  Miniftery  ,  and,  forany  thnv 
 I  difcerned ,  looked  to  hear  that  no  more  objected  unto  me.     The  communion  of 
 Saints  (which  every  Chriftian  man  profefleth  to  believe)  is  fuch,  as  that  the  Adh 
 which  are  done  in  any  true  Church  of  Chrifts  according  to  his  Word ,  are  held  as 
 lawful ,  being  done  in  one  Church  as  in  another.    Which,  as  it  holdethin  other 
 Ads  of  Miniftery ,  as  Baptifm ,  Mariage ,  and  fuch  like ,  fo  doth  it  in  the  calling  to 
 the  Miniftery^  by  reafon  whereof,  all  Churches  do  acknowledge  and  receive  him 
 for  a  Mintfter  of  the  Word  ,  who  hath  been  lawfully  called  thereunto  in  any  Church 
 of  the  fame  Profeffion.     A  DocTror  created  in  any  Univerfity  of  Chriftendom  , 
 is  acknowledged   fuffkiently  qualified  to  teach  in  any  Country.     The  Church  of 
 Rome  it  felf ,  and  the  Canon  law  holdeth  it,  that  being  ordered  in  Spain,  they 
 may  execute  that  belongeth  to  their  Order  in  Italy ,  or  in  any  other  place.     And  the 
 Churches  of  the  Gofpel  never  made  any  queftion  of  it-,  which  if  they  ihall  now  begin 
 to  make  doubt  of,  and  deny  fuch  to  be  lawfully  called  to  the  Miniftry ,  as  are  called 
 by  another  Order  than  our  own-,  then  may  it  well  be  looked  for,  that  other  Chur- 
 ches will  do  the  like  :  And  if  a  Minifter  called  in  the  Low-countries  be  not  lawfully 
 called  in  England,  then  may  they  fay  to  our  Preachers  which  are  there,  that  being 
 made  of  another  Order  than  theirs ,  they  cannot  fuffer  them  to  execute  any  Act 
 of  Miniftry  amongft  them^  which  in  the  end  muft  needs  breedaSchifm,  and  dan- 
 gerous divisions  in  the  Churches.     Further,  I  have  heard  of  thofe  that  are  learn- 
 ed in  the  Laws  of  this  Land,  that  by  exprefs  Statute  to  that  purpofe,  Anno  i^« 
 upon  fubfcription  to  the  Articles  agreed  upon,  Anno  6i.  that  they  who  pretend  to  have 
 been  ordered  by  another  Order  than  that  which  is  now  eftablrfhed ,  are  of  like  capa- 
 city to  enjoy  any  place  of  Miniftry  within  the  Land,  as  they  which  have  been  order- 
 ed according  to  that  which  is  now  by  law  in  this  cafe  eftablifhed.    Which  comprehend- 
 ing manifeftly  all,  even  fuch  as  were  made  Priefts,  according  to  the  Order  of  the 
 Church  of  Rome,  it  muft  needs  be ,  that  the  Law  of  a  Chriftian  Land,  profeffing  the 
 Gofpel,  fhould  be  as  favourable  for  a  Minifter  of  the  Word ,  asfor3PopifhPrieft; 
 which  alfo  was  fo  found  in  Mr.  Whittinghams  Cafe,  who,  notwithftanding  fuch  Replies 
 againft  him ,  enjoyed  ftill  the  benefit  he  had  by  his  Miniftry ,  and  might  have  done  un- 
 till  this  day,  if  God  had  fpared  him  life  fo  long-,which,if  it  be  underftood  fo,  and  pra&ifed 
 in  others,  why  fhould  the  change  ofthePerfon  alter  the  right,  which  the  Law  giveth 
 to  all  other  < 
 
 The  place  of  Miniftry  whereunto  I  was  called,  was  not  Prefentative  .-  and  if  it  had 
 been  fo ,  furely  they  would  never  have  prefented  any  man  whom  they  never  knew?  and 
 the  order  of  this  Church  is  agreeable  herein  to  the  Word  of  God ,  and  the  antient  and 
 
 beft 
 
49< 
 
 W  ALTER TRAVERS    b'lS 
 
 beft  Canons ,  that  no  man  mould  be  made  a  Minifter  fine  titulo:  therefore  having  none, 
 I  could  not  by  the  Orders  of  this  Church  have  entred  into  the  Miniftry,  before  I  had  a 
 Charge  to  tend  upon.  When  I  was  at  Antwerp,  and  to  take  a  Place  of  Minifhy  among 
 the  People  of  that  Nation,.  I  fee  no  caufe  why  I  mould  have  returned  again  over  the 
 Seas  for  Orders  here-,  nor  how  I  could  have  done  it,  without  difallowing  the  Or- 
 ders of  the  Churches  provided  in  the  Country  where  I  was  to  live.  Whereby 
 I  hope  it  appeareth,  that  my  Calling  to  the  Miniftery  is  lawful ,  andmakethme, 
 by  our  Law ,  of  capacity  to  enjoy  any  benefit  or  commodity ,  that  any  other  by 
 reafon  of  his  Miniftry  may  enjoy.  But  my  Caufe  is  yet  more  eafie ,  who  reaped  no 
 benefit  of  my  Miniftery  by  Law,  receiving  onely  a  benevolence  and  voluntary 
 Contribution-,  and  the  Miniftery  I  dealt  with,  being  Preaching  onely ,  which  eve- 
 ry Deacon  here  may  do  being  licenfed ,  and  certain  that  are  neither  Minifters  nor 
 Deacons.  Thus  I  anfwer,  the  former  of  thefe  two  Points ,  whereof,  iftherebeyet 
 any  doubt,  I  humbly  defire  for  a  final  end  thereof,  thatfome  competent  Judges  in 
 Law  may  determine  of  it-,  whereunto  I  referr  and  fubmit  my  felf  with  all  reverence 
 and  duty. 
 
 The  fecond  is ,  That  I  preached  without  Licence.  Whereunto,  this  is  my  Anfwer :  I 
 have  not  prefumed,  upon  the  Calling  I  had  to  the  Miniftery  abroad,  to  Preach  or  deal 
 with  any  part  of  the  Miniftery  withinthis  Church,  without  the  confent  and  allowance 
 of  fuch  as  were  to  allow  me  unto  it  :  my  Allowance  was  from  the  Bifhop  of  London, 
 teftified  by  his  two  feveral  Letters  to  the  inner  Temple ,  who  without  fuch  teftimony 
 would  by  no  means  reft  fatified  in  it  5  which  Letters  being  by  me  produced,  I  referr  it 
 to  your  Honours  wifdom ,  whether  I  have  taken  upon  me  to  Preach ,  without  being 
 allowed  fas  they  charge)  according  to  the  Orders  of  the  Realm.  Thus  having  an- 
 fwered  the  fecond  point  alio ,  I  have  done  with  the  Objection ,  of  dealing  without 
 Calling  or  Licence. 
 
 The  other  Reafon  they  alledge,  is ,  concerning  a  late  A&ion ,  wherein  I  had  to  deal 
 with  Mr.  Hooker ,  Mafter  of  the  Temple.     In  the  handling  of  which  Caufe ,  they 
 charge  me  with  an  Indifcretion ,  and  want  of  Duty,  In  that  I  inveighed  (as  they  fay) 
 againfl  certain  Points  of  Docjrine   taught  by  him  as  erroneous ,  not  conferring  with 
 him ,  nor  complaining  of  it  to  them.     My  Anfwer  hereunto  ftandeth ,  in  declaring  to 
 your  Honours  the  whole  courfe  and  carriage  of  that  Caufe,  and  the  degrees  of  pro- 
 ceeding in  it ,  which  I  will  do  as  briefly  as  I  can  ,  and  according  to  the  truth , 
 .  Gcjd  be  my  witnefs  ,  as  near  as  my  beft  memory  ,  and  notes  of  remembrance  may 
 ferve  me  thereunto.     After  that  I   have  taken  away  that  which  feemed  to  have 
 moved  them  to  think  me  not  charitably  minded  to  Mr.  Hooker -,  which  is,  Becaufe 
 he  was  brought  in  to  Mr.  Aheyes  Place,  wherein  this  Church  defired  that  I  might 
 have  fucceeded  :  which  Place,  if  I  would  have  made  fuit  to  have  obtained  ,  or  if  I  had 
 ambitioufly  affected  and  fought ,  I  would  not  have  refufed  to  have  fatisfied,  by 
 fubfcription ,  fuch  as  the  matter  then  feemed  to  depend  upon  :  whereas  contrariwife, 
 notwithstanding  I  would  not  hinder  the  Church  to  do  that  they  thought  to  be  raoft 
 for  their  edification  and  comfort ,  yet  did  I ,  neither  by  Speech  nor  Letter ,  make 
 fuit  to  any  for  the  obtaining  of  it;  following  herein  that  refolution ,  which  I  judge 
 to  be  moft  agreeable  to  the  Word  and  Will  of  God;  that  is,  that  labouring  and  fil- 
 ing for  Places  and  Charges  "in  the  Church  is  not  lawful.     Further ,  whereas  at  the  fuit 
 of  the  Church,  fome  of  your  Honours  entertained  the  Caufe ,  and  brought  it  to  a  near 
 iflue,  that  there  feemed.  nothing  to  remain,  but  the  commendation  of  my  Lord  the 
 Archbiflrop  of  Canterbury ,  when  as  he  could  not  be  fatisfied  ,  but  by  my  fubfcribing 
 to  his  late  Articles;  and  that  my  Anfwer  agreeing  to  fubfcribe  according  to  any  Law, 
 and  to  the  Statute  provided  in  that  Cafe ,  but  praying  to  be  refpited  for  fubfcribing  to 
 any  other,  which  I  could  not  in  Confciencedo,  either  for  tne  Temple  (which  o- 
 therwife  he  faid  ,  he  would  not  commend  me  to  )  nor  for  any  other  Place  in  the 
 Church,  did  fo  little   pleafe  my  Lord  Archbifhop,  as  herefolved,  that  other- 
 wife  I  mould  not  be  commended  to  it.    I  had  utterly  here  no  caufe  of  ofTencea- 
 gainft  Mr.  Hooker^  whom  I  did  in  no  fort  efteem  to  have  prevented  or  undermined 
 me,  but  that  God  difpofed  ofmeasitpleafedhim,  by  fuch  means  and  occafions  as  I 
 have  declared. 
 
 Moreover,  as  I  have  taken  no  caufe  of  offence  at  Mr.  Hooker  for  being  preferred ,  fo 
 
 there 
 
Supplication  to  the  Council.  401 
 
 there  were  many  WknefTes ,  that  I  was  glad  that  the  place  was  given  him  ,  hopin°  to 
 live  in  all  godly  peace  and  comfort  with  him ,  both  for  acquaintance  and  good-vvill 
 which  hath  been  between  us ,  and  for  fome  kinde  of  affinity  in  the  marriage  of  his 
 neareft  kindred  and  mine  :  Since  his  comming  ,  I  have  fo  carefully  endeavoured  to 
 entertain  all  good  correfpondence  and  agreement  with  him  ,  aslthinkhehimfelfwi.il 
 bear  me  witnefs  of  many  earneft  Difputations  and  Conferences  with  him  about  the 
 matter;  the  rather,  becaufe  that,  contrary  to  my  expectation,  he  inclined  from  the 
 beginning  but  fmally  thereunto ,  but  joyned  rather  with  fuch  as  had  always  op- 
 poled  themfelves  to  any  good  order  in  this  Charge,  and  made  themfelvesto  be 
 brought  indifpofed  to  his  prefent  ftate  and  proceedings :  For ,  both  knowing  that 
 God's  Commandement  charged  me  with  fuch  Duty,  and  difcerning  how  much 
 our  peace  might  further  the  good  fervice  of  God  and  his  Church,  and  the  mu- 
 tual comfort  of  us  hoth  ,  I  had  refolved  conftantly  to  feek  for  Peace  ;  and 
 though  it  fhould  flye  from  me  ( as  I  faw  it  did  by  means  of  fome  ,  who  little 
 cefired  to  fee  the  good  of  our  Church)  yet,  according  to  the  rule  of  God's  Word, 
 to  follow  after  it  :  Which  being  fo  (  as  hereof  I  take  God  to  witneffe,  who' 
 fearcheth  the  heart  and  reins,  and  who  by  his  Son  will  judge  the  World ,  both 
 quick  and  dead  )  I  hope  no  charitable  Judgement  can  fuppofe  me  to  have  flood 
 evil- affected  towards  him  for  his  Place,  or  defirous  to  fall  into  any  Controverfie 
 with  him. 
 
 Which  my  refolution  I  purfued,  that,  whereas  I difcovered  fundry  unfound  mat- 
 ters in  his  Doctrine  (as  many  of  his  Sermons  tafted  of  fome  four  leaven  or  other  ) 
 yet  thus  I  carried  my  felf  towards  him  :  Matters  of  fmaller  weight,  and  fo  covertly 
 difcovered ,  that  no  great  offence  to  the  Church  was  to  be  feared  in  them ,  I  wholly 
 pa{Ted  by,  as  one  that  difcerned  nothing  of  them,  or  had  been  unfurnilhed  of  replies; 
 lor  others  of  great  moment,  and  fo  openly  delivered ,  as  there  was  juftcaufe  of  fear  \ 
 left  the  Truth  and  Church  of  God  mould  be  prejudiced  and  perilled  by  it ,  and  fuch 
 as  the  Confcience  of  my  Duty  and  Calling  would  not  fuffer  me  altogether  to  pafs  over 
 this  was  my  courfe,  to  deliver,  when  I  fhould  have  juft  caufe  by  my  Text ,  the  truth  of 
 fuch  Doctrine  as  he  had  otherwife  taught ,  in  general  fpeeches,  without  touch  of  his 
 Perfon  in  any  fort;  and  further  at  convenient  opportunity  to  conferrwith  him  in  fuch 
 points. 
 
 According  to  which  determination ,  whereas  he  had  taught  certain  things  concern- 
 ing Predeftination ,  otherwife  than  the  Word  of  God  doth,  as  it  is  underftood  by 
 all  Churches  profeffing  the  Gofpel,  and  not  unlike  that  wherewith  Coranm  fome- 
 times  troubled  his  Church,  I  both  delivered  the  truth  of  fuch  points  in  a  general  Do- 
 ctrine, without  any  touch  of  him  in  particular,  and  conferred  with  him  alfo  pri- 
 vately upon  fuch  Articles.  In  which  Conference,  I  remember ,  when Iurged  the 
 confent  of  all  Churches  and  good  Writers  againft  him  that  I  knew ;  anddelired, 
 if  it  were  otherwife,  What  Authors  he  had  feen  of  fuch  Doctrine  <i  He  anfwered  me 
 That  his  bell  Author  was  his  own  Reafon ;  which  I  wiuhed  him  to  take  heed  of 
 as  a  matter  Handing  with  Chriftian  modefty  andwifdom,  in  a  Doctrine  not  recei- 
 ved by  the  Church,  not  to  truft  to  his  own  Judgment  folarr,  as  to  publifh  it  before 
 he  had  conferred  with  others  of  his  Profeffion ,  labouring  by  daily  Prayer  and  Stu- 
 dy, to  know  the  will  of  God,  as  he  did,  to  fee  how  they  underftood  fuch  Do- 
 ctrine :  Notwithstanding ,  he,  with  wavering,  replyed,  That  he  would  fome o- 
 ther  time  deal  more  largely  in  the  matter  •,  I  wifhed  him ,  and  prayed  him  not  fo 
 to  do,  for  the  peace  of  the  Church,  which,  by  fuch  means,  might  be  hazarded;  fee- 
 ing he  could  not  but  think,  that  men,  who  make  any  Confcience  of  their  Mini- 
 fterie ,  will  judge  it  a  neceffarie  dutie  in  them ,  to  teach  the  truth ,  and  to  convince 
 the  contrarie. 
 
 Another  time,  upon  like  occafion  of  this  Doctrine  of  his ,  That  the  affurance  of  that 
 rve  believe  hj  the  Word ,  is  not  fo  certain ,  as  of  that  we  perceive  by  fenfer,  I  both 
 taught  the  Doctrine  otherwife,  namely,  the  affurance  of  Faith  to  be  greater, 
 which  affured  both  of  things  above,  and  contrarie  to  all  fenfe  and  human  under- 
 ftanding,  and  dealt  with  him  alfo  privately  upon  that  point :  According  to  which 
 courfe  of  late ,  when  as  he  had  taught ,  That  the  church  of 'Rome  is  a  true  Church 
 ofchrift,  and  a  fanffified  Church  by  profession  of  that  Truth,  tvhich  Cod  hath  revea- 
 led 
 
4-?* 
 
 i  Tim.  !•  13. 
 
 Walter  Travers   his 
 
 Ic^unto^bThis  Son  ,  though  net  a  pure  and  perfect  churchy  and  further,  That  be 
 doubted  not,  hut  that  thou fands  of  the  Fathers  ,  which  lived  and  dyed in  the  Super fi- 
 tiors  of  that  church,  were  Javed ,  hecaufe  of  their  ignorance,  which  excufeth  them* 
 mif-allcdiaig  to  that  end  a  Text  of  Scripture  to  prove  it:  The  matter  being  of  fet  pur- 
 pofe  openlyand  at  large  handled  by  him ,  and  of  that  moment ,  that  might  prejudice 
 the  Faith  ofChrift,  encourage  the  ill-affected  to  continue  Still.in  their  damnable  ways, 
 and  otheis  weak  in  Faith  to  Suffer  themfelves  eafily  to  be  Seduced,  to  the  destruction" of 
 their  Souls.,  I  tl  ought  it  my  moft  bounden  duty  to  God ,  and  to  his  Church,  whilst  I 
 mioht  have  opportunitie  to  fpeak  with  him ,  to  teach  the  Tiuth  in  a  general  fpeech  in 
 fucli  points  or  Doctrine.  - 
 
 hV  which  time  I  taught ,  Thatjuch  as  dye ,  or  have  died  at  any  time  in  the  Church  of 
 Rome  holding  in  their  ignorance  that  Faith ,  which  is  taught  in  it ,  and  namely '„  purifi- 
 cation *w  part  fa  Works  ,  could  not  be f aid  by  the  Scriptures  to  he  faved.  In  which  mat- 
 ter forefeein^  that  if  I  waded  not  warily  in  it ,  I  ihould  bein  danger  to  be  reported  ^ 
 ( as'hath  fallen  out  Since  notwithstanding  )  to  condemn  all  the  Fathers ,  I  faid  directly 
 and  plainly  to  ;i  11  mens  understanding,  That  it  was  not  indeed  to  he  doubted,  hut  many  of 
 "the  Fathers  were  faved;  hut  the  means  (I  faid)  was  not  their  ignorance ,  which  excufeth 
 no  man  with  God,  but  their  knowledge  and  Faith  of  the  Truth,  which  it  appear  eth  God 
 vouch fafed  them  ,  by  many  notable  Monuments  and  Records  extant  in  all  Ages.  Which 
 bein"  the  laft  point  in  all  my  Sermon,  riling  fo  naturally  from  the  Text  I  then  pro- 
 pounded ,  as  would  have  occasioned  me  to  have  delivered  fuch  matter ,  notwithstand- 
 ing the  former  Doctrine  had  been  found  5  and  being  dealt  in  by  a  general  fpeech ,  with- 
 out touch  of  his  particular ;  I  looked  not  that  a  matter  ot  Controverfie  would  have 
 been  made  of  it,  no  more  than  had  been  of  my  like  dealing  in  former  time.  But,  far 
 otherwife  than  I  looked  for,  Mr.  Hooker  (hewing  no  grief  of  Offence  taken  at  my 
 fpeech  all  the  week  long,  the  next  Sabbath,  leaving  to  proceed  upon  his  ordinarie 
 Text ,  profefTed  to  preach  again ,  that  he  had  done  the  day  before ,  for  fome  queftion 
 that  his  Doctrine  was  drawn  into,  which  he  defired  might  be  examined  with  all  fe- 
 
 veritie. 
 
 So  proceeding ,  he  beftowed  his  whole  time  in  that  difcourfe,  concerning  his  for- 
 mer Dodrine ,  and  anfwering  the  places  of  Scripture,  whichlhadalledged,  to  prove 
 that  a  man  dying  in  the  Church  of  Rome  ,  is  not  to  be  judged  by  the  Scriptures  to  be 
 faved.  In  which  long  fpeech,  and  utterly  impertinent  to  his  Text,  under  colour 
 of  anfwering  for  himfelf,  he  impugned  directly  and  openly  to  all  mens  understand- 
 ing ,  the  true  Doctrine  which  I  had  delivered;  and,  adding  to  his  former  Points  fome  0- 
 ther  like  ( as  willingly  one  Error  followeth  another )  that  is  ,  That  the  Galatians 
 joyning  with  Faith  m  Chri(l,  Circumcifion,  as  neceffary  to  Salvation  ,  might  not  he  fa- 
 ved :  And  that  they  of  the  Church  of  Rome  ,  may  be  faved  by  fuch  aFaithofchrift 
 as  they  had,  with  a  general  Repentance  of  all  their  Errors ,  notwithflanding  their  opini- 
 on of  purification,  in  part  by  their  works  and  merits  :  I  wasneceiTarily,  though  not 
 willingly,  drawn  to  fay  fomething  to  the  Points  he  objected  againft  found  Doctrine  ; 
 which  I  did  in  a  Short  fpeech  in  the  end  of  my  Sermon,  with  proteftation  of  fo  do- 
 ing ,  not  of  any  Sinister  affection  to  any  man,  but  to  bear  witnefs  to  the  Truth,  ac- 
 cording to  my  Calling-,  and  wished,  if  the  matter  ihould  needs  further  be  dealt  in, 
 fome  other  more  convenient  way  might  be  taken  for  it  5  wherein,  I  hope ,  my  deal- 
 ing was  manifest  to  the  Confciences  of  all  indifferent  Hearers  of  me  that  day ,  to 
 have  been  according  to  Peace,  and  without  any  uncharitablenefs ,  being  duly  con- 
 sidered. 
 
 For  that  I  conferred  with  him  the  firSVday ,  I  have  Shewed  that  the  Caufe  requiring 
 of  me  the  Duty,  at  the  leaft  not  to  be  altogether  Silent  in  it ,  being  a  matter  of  fuch 
 confequence ,  that  the  time  alfo  being  Short ,  wherein  I  was  to  preach  after  him ,  the 
 hope  of  the  fruit  of  our  communication  being  Small ,  upon  experience  of  former  Con- 
 ferences ,  my  expectation  being  ,  that  the  Church  Should  be  no  further  troubled  with 
 it  ,  upon  the  motion  I  made  of  taking  fome  other  courfe  of  dealing.  I  fuppofe 
 my  deferring  to  fpeak  with  him  till  fome  fit  opportunitie,  cannot  in  Charity  be  judged 
 uncharitable. 
 
 The  fecond  day,  his  unlookedfor  opposition  with  the  former  Reafons,  made  it  to 
 be  a  matter  that  required  of  neceffity  fome  Piiblick  anfwer  5  which  being  fo  tempe- 
 rate. 
 
Supplication  to  the  Council.  4.92 
 
 rate,  as  1  have  (hewed,  if  notwithftanding  it  be  fenfured  as  uncharitable,  andpunifh- 
 ed  To  grievouily  as  it  is,  What  fliould  have  been  my  punilhment ,  if  (without  all 
 fuCa  cautions  and  refpects  as  qualified  my  fpeech  )  I  had  before  all ,  and  in  the  un- 
 demanding of  all,  fo  reproved  him  offending  openly,  that  others  might  have  fear- 
 ed to  doe  the  like  •?  which  yet,  if  I  had  done,  might  have  been  warranted  by  the  rule 
 and  charge  of  the  Apoftle  ,  Them  that  offend  openly  ,  rebuke  openly ,  that  the  reft  may 
 alfofear  -7  and  by  his  example,  who,  when  Peter  in  this  very  Cafe  which  is  now  between 
 us,  had  (not  in  Preaching)  but  in  amatterofConverfation,  not  gone  with  a  right 
 foot,  as  was  fit  for  the  truth  of  the  Gofpel,  conferred  not  privately  with  him  ,  but, 
 as  his  own  rule  required ,  reproved  him  openly  before  all ,  that  others  might  hear, 
 and  fear,  and  not  dare  to  do  the  like.  All  which  reafons  together  weighed,  I  hope, 
 will  (hew  the  manner  of  my  dealing  to  have  been  charitable ,  and  warrantable  in  eve- 
 ry fort. 
 
 The  next  Sabbath  day  after  this ,  Mr.  Hooker  kept  the  way  he  had  entred  into  before, 
 and  beftowed  his  whole  hour  and  more  onely  upon  the  Questions  he  had  moved  and 
 maintained-,  wherein  he  fo  fet  forth  the  agreement  of  the  Church  of  Rome  with  us, 
 and  their  difagreement  from  us,  as  if  we  had  confented  in  the  greateft  and  weightier!: 
 Points,  and  differed  onely  in  certain  fmaller  matters  :  Which  Agreement  noted  by 
 him  in  two  chief  points ,  is  not  fuch  as  he  would  have  made  men  believe.  The  one, 
 in  that  hefaid,  They  acknowledge  all  men  (inner s ,  even  the  blefled 'Virgin ,  though  fome 
 of  them  freed  her  from  finne  ,  for  the  Council  oiTrent  holdeth ,  that  fhe  was  free  from 
 iinne.  Another,  in  that  he  faid,  They  teach  Chrift's  Righteoufnefi 'to  he the  onely  meri- 
 torious caufe  of  taking  away  finne',  and  differ  from  us  onely  in  the  applying  of  it  :  For  Tho- 
 mas Aquinas  their  chief  Schoolman,  and  Archbifhop  Catherine  teach,  Thatclmfi 
 took  away  onely  Original  finne ,  and  that  the  re  (I  are  to he  taken  away  by  our -felves  ;  yea, 
 the  Council  of  Trent  teacheth  ,  That  Righteoufnefs  whereby  we  are  righteous  in  God's 
 fight,  is  an  inherent  Right  eottfne ft :  which  muft  needs  be  of  our  own  Works ,  and  can- 
 not be  underftood  of  the  Righteoufneffe  inherent  onely  in  Chrift's  Perfon ,  and  ac- 
 counted unto  us.  Moreover  he  taught  the  fame  time,  That  neither  the  Galatians, 
 nor  the  Church  o/'Rome,  did  directly  overthrow  the  foundation  of  ^purification  by  Cbrijh 
 alone,  but  onely  by  confequent ,  and  therefore  might  well  be  faved;  or  elfe  neither  the  Chur- 
 ches of  the  Lutherans ,  nor  any  which  hold  any  manner  of  Errour  could  be  faved,  becaufc 
 ( faith  he )  every  Errour  by  confequent  overthroweth  the  Foundation,  In  which  Dif- 
 courfes ,  and  fuch  like,  he  beftowed  his  whole  time  and  more;  which,  if  he  had  af- 
 fected either  the  truth  of  God  ,  or  the  peace  or  the  Church,  he  would  truly  not  have 
 done. 
 
 Whofe  example  could  not  draw  me  to  leave  the  Scripture  I  took  in  hand,  but 
 ftanding  about  an  hour  to  deliver  the  Doctrine  of  it,  in  the  end,  uponjuftoccafion 
 of  the  Text,  leaving  fundry  other  his  unfoundfpeeches,   and  keeping  me  ftill  to  the 
 Principal,  I  confirmed  the  believing  the  Doctrine  of  Juftification  by  Chrift  onely, 
 to  be  neceffary  to  the  Juftification  of  all  that  fliould  be  faved,  and  that  the  Church  of 
 Rome  directly  denieth,  that  a  man  is  faved  by  Chrift,  or  by  Faith  alone ,  without  the 
 works  of  the  Law.     Which  my  Anfwer,  as  it  was  moft  neceffary  for  the  fervice  ofGod, 
 and  the  Church ,  fo  was  it  without  any  immodeft  or  reproachful  fpeech  to  Mr.  Hooker  : 
 whofe  unfound  and  wilful  dealings  in  a  Caufe  of  fo  great  importance  to  the  Faith  of 
 Chrift ,  and  falvation  of  the  Church ,  notwithftanding  I  knew  Well  what  fpeech  it 
 deferved,  and  what  fome  zealous  earneft  man  of  the  {pint  ot'^ohn  2nd  ^fames  ,  firna- 
 med  Boanerges ,  Sons  of  Thunder ,  would  have  faid  in  fuch  a  cafe  5  yet  I  chofe  rather  Mi^  3-  '7- 
 ■to  content  my  felf  in  exhorting  him  to  revifit  his  Doctrine ,  as  Nathan  the  Prophet  2  Sam.  7.2,;, 
 did  the  device,  which,  without  confulting  with  God,  he  had  of  himfelf  given  to  4,5- 
 David,  concerning  the  building  of  the  Temple-,  andwithPeter  the  Apoftle,  toen-  Gal-21114* 
 dure  to  be  withftood  in  fuch  a  Cafe ,  not  unlike  unto  this.     This  in  effect ,  was  that 
 which  paffed  between  us  concerniug  this  matter,  and  the  inve&ives  Imadeagainft 
 him,  wherewith  I  am  charged  :  Which  rehearfal,  I  hope,  may  clear  me  (with  all  that 
 (hall  indifferently  confider  it )  of  the  blames  laid  upon  me  for  want  of  Duty  to  Mr. 
 Hooker ,  in  not  conferring  with  him,  whereof  I  have  fpokenfufficiently  already  -,  and 
 to  the  High-Commiffion ,  in  not  revealing  the  matter  to  them,  which  yet  now  I  am 
 further  to  anfwer.    My  Anfwer  is ,  Thatlproteft,  no  contempt  nor  wilful  neglect  of 
 
 Y  y  y  any 
 
494 
 
 Walter  T  R  a  v  e  r  s  bis 
 
 any  lawful  Authority ,  flayed  me  from  complaining  unto  them ,  but  thefe  Reafons 
 
 following:  . 
 
 Firft ,  I  was  in  fome  hope ,  that  Mr.  Hooker ,  notwithftanding  he  had  been  over- 
 carried  with  ailiew  of  Charity  to  prejudice  the  Truth ,  yet  when  it  mould  be  fuffi- 
 ciently  proved ,  would  have  acknowledged  it ,  or  at  the  left  induced  with  Peace, 
 that  it  might  'be  offered  without  either  offence  to  him  ,  or  to  fuch  as  would  re- 
 ceive it  •  either  of  which  would  have  taken  away  any  caufe  of  juft  Complaint. 
 When  neither  of  thefe  fell  out  according  to  my  expectation  and  defire  ,  but 
 that  he  replied  to  the  Truth ,  and  objected  againfl  it ,  I  thought  he  might  have 
 fome  doubts  and  fcruples  in  himfelf,  which  yet,  if  they  were  cleared,  he  would 
 either  embrace  found  Dodltine,  or  at  left  fatter  it  to  have  its  courfe  :  Which  hope 
 of  him  I  nourifhed  folong  ,  as  the  matter  was  not  bitterly  and  immodeftly  handled 
 between  us. 
 
 Another  Reafon  was  the  Caufe  it  felf ,  which ,  according  to  the  Parable  of  the 
 Tares  (which  are  faid  to  be  fown  among  the  Wheat)  fprung  up  firft  in  his  Grafs: 
 Therefore,  as  the  Servants  in  that  Place  ,  are  not  faid  to  have  come  to  complain 
 to  the  lord  ,  till  the  Tares  came  to  fhew  their  fruits  in  their  kinde  :  fo,  I  thinking 
 it  yet  but  a  time  of  difcovering  of  it  what  it  was ,  defired  not  their  fickle  to  cutt  it 
 
 down. 
 
 For  further  anfwer ,  It  is  to  be  confidered ,  that  the  confcience  of  my  Duty  to  God, 
 and  to  his  Church ,  did  binde  me  at  the  firft,  to  deliver  found  Dodtrine  in  fuch  Points, 
 as  had  been  otherwife  uttered  in  the  Place,  where  I  had  now  fomeyears  taught  the 
 E'«k.2j.  3;.  Truth-,  Otherwife  the  rebuke  of  the  Prophet  had  fallen  upon  me  ,  for  not  going  up  to 
 Ez.33-6.  tfe  breach,  and  ftanding  in  it,  and  the  peril  for  anfwering  the  blood  of  the  City, 
 in  whofe  Watch-Tower  I  fate;  if  it  had  been  furprized  by  my  default.  Moreover, 
 my  publick  Proteftation ,  in  being  unwilling ,  that  if  any  were  not  yet  fatisfied , 
 fome  other  more  convenient  way  might  be  taken  for  it.  And  laftly ,  that  I  had  refol- 
 ved  (which  I  uttered  before  to  fome,  dealing  with  me  about  the  matter)  to  have  pro- 
 tefted  the  next  Sabbath  day ,  that  I  would  no  more  anfwer  in  that  Place ,  any  Objecti- 
 ons to  the  Doctrine  taught  by  any  means,  but  fome  other  way  fatisfie  fuch  as  fhould 
 require' it. 
 
 Thefe ,  I  truft ,  may  make  it  appear ,  that  I  failed  not  in  Duty  to  Authoritie,  not- 
 withftanding I  did  not  complain ,  nor  give  over  fo  foon  dealing  in  the  Cafe :  If  I  did , 
 how  is  he  clear,  which  can  alledge  none  of  all  thefe  for  himfelf;  who  leaving  the  ex- 
 pounding of  the  Scriptures  ,  and  his  ordinarie  Calling ,  voluntarily  difcourfed  upon 
 School-Points  and  Queftions,  neither  of  edification ,  nor  of  Truth;  who,  after  all 
 this,  as  promifing  to  himfelf,  and  to  untruth,  a  Victory  by  my  filence,  added 
 yet  in  the  next  Sabbath  day ,  to  the  maintenance  of  his  former  Opinions,  thefe  which 
 follow  i 
 
 That  no  addit  anient  taketh  away  the  Foundation ,  e  xc  ept  it  be  a  Privative ;  of  which 
 fort,  neither  the  Works  added  to  Chrift  by  the  Church  of 'Rome ,  nor  Circumcifionby 
 the  Galatians  were  :  as  one  denieth  him  not  to  be  a  man  ,  that  faith ,  he  is  a  Righteous 
 man ,  but  he  that  faith  he  is  a  dead  man  :  Whereby  it  might  feem ,  that  a  man  might, 
 without  hurjt„,  adae  Works  to  Chrift,  and  pray  alfo  that  God  and  Saint  Peter  would 
 fave  them. 
 
 That  the  Galatians  Cafe  h  harder  than  the  Cafe  of  the  church  of  Rome ,  bccaufe 
 the  Galatians  J0)W^  Circumcifion  with  Chrifl,  which God had 'forbidden  and abolijhed;  but 
 that  which  the  Church  of  Rome  joyned  with  chrift ,  were  good  Works  which  God  hath 
 commanded.  Wherein  he  committed  a  double  fault,  one,  in  expounding  all  the  que- 
 ftions of  the  Galatians ,  and  confequently  of  the  Romans ,  and  other  Epiftles ,  of  Cir- 
 cumcifion onely,  and  the  Ceremonies  of  the  Law  (as  they  doe,  who  anfwer  for 
 the  Church  of  Rome  in  their  Writings)  contrary  to  the  clear  meaning  of  the  Apoftle, 
 as  may  appear  by  many  ftrong  and  fufficient  reafons  :  The  other ,  in  that  he  faid,  the 
 addition  of  the  Church  c^Rome  was  of  Works  commanded  of  God.  Whereas  the  leaft  part 
 of  the  Works  whereby  they  looked  to  merit,  was  of  fuch  works;  and  moft  were  works 
 of  Supererogation,  and  works  which  God  never  commanded,  but  was  highly  dif- 
 pleafed  with ,  asofMaffes,  Pilgrimages,  Pardons,  pains  of  Purgatory,  and  fuch  like: 
 That  no  one  feqitel  urged  by  the  rfpftle  againfl  theGfauffli  for  joy  ningCircumcifionwith 
 
 Chrift, 
 
Supplication  to  the  Councel.  .  4.9; 
 
 thrift  ,  but  might  be  as  well  enforced  againft  the  Lutherans-,  that  is ,  that  for  their 
 ubiquity  it  mxy  be    as  well  faid  to  them ,  if  ye  hold  the  Body  of  Chrtft  to  be  in  all 
 places ,  you  are  fallen  from  grace  ,  you  are  under  the  curfe  of  the  Law ,  faying,  Curfed 
 be  he  that  mlfilleth  not  all  things  written  in  this  Book,  with  fuch  like.     He  ad- 
 ded yet  farther,  That  to  a  Bifhop  of  the  church  of  Rome,  to  a  Cardinal,  yea  to  the 
 Pope  himfelf,  acknowledging  Chrift  to  he  the  Saviour  of  the  World,  denying  other  er- 
 roars  ,  and  being  dij comforted  for  want  of  Works  whereby  he  might  be  juftifted  ,  he  would 
 not  doubt ,  but  ufe  this  fpeech  a  Thou  hold" ft  the  fiuxdatjon  ofC.hr/ftian  Faith  ,  though 
 it  be  but  by  a  (lender  tbred;  thou  holdeft  Chrift ,  though  but  by  the  hem  of  his  Gar- 
 ment; why  (houldft  thou  not  hope  that  vertue  may  pa  ft  fromChrift  tofavethee?  That 
 which  thou  holdeft  of  ^ufiificat/on  by  thy  Works ,  overt hroweth  indeed  by  confequent  the 
 foundation  of  Chriftian  Faith  5  but  be  of  good  chear ,  thou  haft  not  to  do  with  a  captious 
 Sophifter ,  but  with  a  merciful  God ,  who  will  ju ft i fie  thee  for  that  thou  holdefl ,  and 
 not  take  the  advantage  of  doubtful  conft ruction  to  condemn  thee.     And  if  this  ,  faid  he, 
 be  an  Err  our,  I hold it  willingly-?  for  it  is  the  great  eft  comfort  I have  in  this  World,  with- 
 out which  I  would  not  wifh  either  to  ffeak  or  to  live.     Thusfarr,  bengnot  tobean- 
 fwered'in  it  anymore",  he  was  bold  to  proceed ,  the  abfurdity  of  which  Speech  I 
 need  not  to  ftand  upon.     I  think  the  like  to  this,  and  other  fuch  in  this  Ser- 
 mon ,  and  the  reft  of  this  matter  ,  hath  not  been  heard  in  Publick  places  within  this 
 Land ,  fince  Queen  Mary's  days.     What  confequence  this  Doftrine  may  be  of ,  if 
 he  be  not  by  Authority  ordered  to  revoke  it ,  I  befeech  your  H  H.  as  the  truth  of  God 
 and  his  Gofpel  is  dear  and  precious  unto  you,  according  to  your  godly  wifdome  to 
 confider, 
 
 I  have  been  bold  to  offer  to  your  H  H.  a  long  and  tedious  Difcourfeofthefe  mat- 
 ters ;  but  Speech  being  like  to  Tapeftry,  which  if  it  be  folded  up  ,  fheweth  but  pare 
 of  that  which  is  wrought ;  and  being  unlapt  and  laid  open ,  fheweth  plainly  to  the 
 eye  all  the  work  that  is  in  it,  I  thought  it  nece/ftry  to  unfold  this  Tapeftry,  and  to 
 hang  up  the  whole  Chamber  of  it  in  your  moft  Honourable  Senate,  that  foyou 
 may  the  more  eafily  difcern  of  all  the  Pieces,  and  the  fundry  Works  and  Matters 
 contained  in  it.     Wherein  my  hope  is,  yourHH.  may  fee  I  have  notdefervedfo 
 great  a  Punifhment,  as  is  laid  upon  the  Church  for  my  fake,  andalfouponmyfelf, 
 in  taking  from  me  the  excercife  of  my  Minifterie  :  Which  Puniihment ,  how  hea- 
 vy it  may  feem  to  the  Church  ,  or  fallout  indeed  to  be,  Ireferrit  to  them  to  judge, 
 and  fpare  to  write  what  I  fear  •,  but  to  my  felf  it  is  exceeding '  grievous ,  for  that  it 
 taketh  from  me  the  excercife  of  my  Calling.     Which  I  do  not  fay  is  dear  unto  me , 
 as  the  means  of  that  little  benefit  whereby  Hive  (  although  this  be  a  lawful  confide- 
 ,  ration ,  and  to  be  regarded  of  me  in  due  place ,  and  of  the  Authority  under  whofe  Pro- 
 tection I  moft  willingly  live,  even  by  God's  Commandment  both  unto  them,  and 
 unto  me : )  but  which  ought  to  be  more  precious  unto  me  than  my  life ,  for  the  love 
 which  I  fbould  bear  to  the  glory  and  honour  of  Almighty  God ,  and  to  the  edi- 
 fication and  falvation'of  his  Church,  forthat  my  lifecannotany other  way  beof  like 
 fervice  to  God ,  nor  of  fuch  ufe  and  profit  to  men  by  any  means  :  For  which  Caufe, 
 as  I  difcern  how  dear  my  Miniftery  ought  to  be  unto  me ,  fo  it  is  my  hearty  de- 
 fire  ,  and  moft  humble  requeft  unto  God  ,  to  your  H  H.  and  to  all  the  Authority 
 I  live  under,  to  whom  any  dealing  herein  belongeth,  that  I  may  fpend  my  life 
 according  to  his  Example,  who  in  a  word  of  like  found,  offullerfenfe,  compa- 
 ring by  it  the  beftowing  of  his  life  to  the  Offering  poured  out  upon  the  Sacrifice 
 of  the  Faith  of  God's  people,  and  efpecially  of  this  Church,  whereupon  I  have  al- 
 ready poured  out  a  great  part  thereof  in  the  fame  Calling,  from  which  I  ftand  now 
 restrained.     And ,  if  your  H  H,  fliall  finde  it  fo ,  that  I  have  not  deferved  fo  great  a 
 Punifhment ,  but  rather  performed  the  Duty ,  which  a  good  and  faithful  Servant 
 ought,  in  fuch  cafe,  to  do  to  his  Lord,  and  the  People  he  putteththemintruft 
 withal  carefully  to  keep  :  I  am  a  moft  humble  Suiter  by  thefeprefents  to  yourHH. 
 that ,  by  your  godly  wifdom ,  fome  good  courfe  may  be  taken  for  the  reftoring  of  me  to 
 my  Miniftery  and  Place  again.     Which  fo  great  a  favour ,  fliall  binde  me  yet  in  a  great- 
 er obligation  of  Duty  •(  which  is  already  fo  great ,  as  it  feemed  nothing  could  be  added 
 unto  it  to  make  it  greater)  to  honour  God  daily  for  the  the  continuance  and  encreafe  of 
 your  good  eftate,  and  to  be  ready  with  all  the  poor  means  God  hath  given  me ,  to  do 
 
 Yyy  a  your 
 
q.96  Walter  Travers  his,  &c. 
 
 your  H  H.  that  faithful  Service  I  may  poffibly  perforin :  Bat  if,  notwithftanding  my 
 Caufe  be  never  fo  good ,  your  H  H.  can  by  no  means  pacifie  fuch  as  are  offended^  nor 
 reftore  me  again,  then  am  I  toreftinthegoodpleafureofGod,  and  to  commend  to 
 yourH  H.  protection,  under  Her  Majefties,  my  private  life,  while  it  fhall  be  led  in 
 duty;  and  the  Church  to  him,  who  hath  redeemed  to  himfelfa  People  with  his  pre- 
 cious Blood ,  and  is  making  ready  to  come  to  judge  both  the  Qujck  and  the  Dead ,  to 
 give  to  every  one  according  as  he  hath  done  in  this  life,  be  it  good  or  evil;  to  the  Wick- 
 ed and  Unbelievers,  Juftice  unto  death;  but  to  the  Faithful,  and  fuch  as  love  his  tiuth5 
 Mercy  and  Grace  to  life  everlafting. 
 
 Your  Honours  mofi bounden ,  and 
 
 ,  moft  humble  Suppliant 
 
 W  ALTEB.    TRAVERS," 
 Minifter  of  the  Golpel. 
 
 Mr: 
 
4-97 
 
 Mr.    H  0  0  K^E  \S 
 
 ANSWER. 
 
 TO    THE 
 
 SUPPLICATION 
 
 THAT 
 Mr.     T  %^A  V  E  %  S 
 
 Made  to  the 
 
 COUNCIL. 
 
 To  my  Lord  of  Canterburie 
 
 his  Grace- 
 
 )y  Duty  in  my  moft  humble  wiferemembred  :  Mayitpleafeyour 
 Grace  to  understand ,  That  whereas  there  hath  been  a  late  Con- 
 troverfie  raifed  in  the  Temple ,  and  purfued  by  Mr.  Tr avers ,  up- 
 on conceit  taken  at  fome  words  by  me  uttered ,  with  a  moft 
 fimple  and  harmlefs  meaning  :  In  the  heat  of  which  purfuit ,  af- 
 ter three  publick  Invectives  ,  filence  being  enjoyned  him  by 
 Authority,  he  hath  hereupon,  for  defence  of  his  proceedings, 
 both  prefented  the  Right  Honourable  Lords ,  and  others  of  Her 
 Majefties  Privy  Councel  with  a  Writing-,  and  alfo  caufed  or  fuffered  the  fame  to  be  Co- 
 pied out ,  and  fpread  through  the  hands  of  fo  many,  that  well  nigh  all  forts  of  men  have 
 it  in  their  bofomes  :  The  matters  wherewith  I  am  therein  charged,  being  of  fuch  qua- 
 lity as  they  a  .-,  ;.nd  my  felf  being  better  known  to  your  Grace,than  to  any  other  of  their 
 Honors  behdes,  I  have  chofen  to  offer  to  your  Graces  hands  a  plain  Declaration  of  my 
 Innocence  in  allthofe  things  wherewith  I  am  fo  hardly,  and  fo  heavily  charged;  left,  if  I 
 
 ftai 
 
, . —        •-*■ *      ~      " 
 
 a^8  Mr.  Hooker's   Anper 
 
 ftill  remain  filent ,  that  which  I  do  for  quietnefs  fake,  be  taken  as  an  Argument ,  that 
 I  lack  what  to  fpeak  truly  and  juftly  in  mine  own  defence. 
 
 2  Firft  becaufe  M.  Tr  avers  thinketh  it  an  expedient  to  breed  an  Opinion  in  mens 
 mindes  that  the  root  of  all  inconvenient  events  which  are  now  fp'rungout,  is,  the 
 furly  and  unpeaceable  difpofition  of  the  man  with  whom  he  hath  to  do-,  therefore  the 
 firft  in  the  rank  of  Accufations  laid  againft  me,  is,  my  inconformtty ,  which  have  fo 
 little  inclined  to  [o  many,  and  fo  ear ne (I  Exhortations  and  Confer ences ,  as  my  f elf,  he 
 faith  can  tvitnejs ,  to  have  been  f pent  upon  me,  for  my  better  fajhioning  unto  good corre- 
 fpondence  and  agreement. 
 •  2.  Indeed,  when  at  the  firft,  by  means  of  fpecial  Well-  willers ,  without  any  fuit 
 of  mine  as  they  very  well  know  (  although  I  do  not  think  it  had  been  a  mortal  finne, 
 in  a  reafonable  fort ,  to  have  Viewed  a  moderate  defire  that  way )  yet  when  by 
 their  endeavour,  without  inftigation  of  mine ,  fome  Revefend'and  Honourable,  fa- 
 vourably affe&ing  me ,  had  procured  her  Majeftie's  grant  of  the  Place  -7  At  the  very 
 point  of  my  entring  thereinto,  the  Evening  before  I  was  firft  to  Preach ,  he  came,  and 
 two  other  Gentlemen  joyned  with  him  :  The  effect  of  his  Conference  then  was , 
 That  he  thought  it  his  Duty  to  advifeme,  not  to  enter  with  a  flrong  hand,  but  to  change 
 my  purpofe  of  Preaching  there  the  next  day,  and  to  (lay  till  be  had  given  notice  of  me  to 
 the  Congregation ,  that  fo  their  allowance  might  feal  my  Calling.  The  effect  of  my 
 Anfwerwas,  "that,  as  in  a  place where fuch  Order is ,  I  would  not  breaks  fo  here,  where 
 it  never  was ,  /  might  not ,  of  my  own  head,  take  upon  me  to  begin  it :  But  liking  ve- 
 ry well  the  motion  of  the  Opinion  which  I  had  of  his  good  meaning  who  made 
 it,  requefted  him  not  to  miflike  my  Anfwer,  though  it  werenotcorrefpondentto 
 his  minde. 
 
 4.  When  this  had  fo  difpleafed  fome,  that  whatfoever  was  afterwards  done  or 
 fpoken  by  me  3  it  offended  their  tafte ,  angry  informations  were  daily  fent  out ,  intel- 
 ligence given  farr  and  wide,  what  a  dangerous  Enemy  was  crept  in  -,  the  worft  that 
 Jealoufie  could  imagine ,  was  fpokenand  written  to  fo  many ,  that  at  the  length  fome 
 knowing  me  well ,  and  perceiving  how  injurious  the  Reports  were,  which  grew  daily 
 more  and  more  unto  my  difcredit ,  wrought  means  to  bring  Mr.  Tr  avers  and  me  to  a 
 fecond  Conference.  Wherein,  when  a  common  Friend  unto  us  both,  had  quietly  re- 
 quefted him  to  utter  thofe  things  wherewith  he  found  himfelf  any  way  grieved :  He  firft 
 renewed  the  memory  of  my  entring  into  this  Charge,  by  vertue  only  of  an  Humane 
 Creature  (  for  fo  the  want  of  that  formality  of  Popular  Allowance  was  then  cenfured) 
 and  unto  this  was  annexed  a  Catalogue,  partlyofcaufelefsSurmifes,  as,  That  1  had 
 
 A  mere  for-  confpired  again fi  him ,  and  that  I  fought  Superiority  over  him;  and  partly  of  Faults,  which 
 maiity  it  had  t0  no£e  y  \  (hould  have  thought  it  a  greater  offence  than  to  commit ,  if  I  did  account 
 SpUce } m  tnem  Faults ,  and  had  heard  them  fo  curioufly  obferved  in  any  other  than  myfelf ,  they 
 where,  as  no  are  fuch  filly  things ,  as,  Pr  ay  ing  in  the  entrance  of  my  Sermon  onely ,  and  not  in  the  end^ 
 ufed  ittefore  naming  Bifhops  in  my  Prayer ,  Knee ling when  I  pray,  and  Kneeling  when  I  receive  the  Com- 
 me,fo  it  could  mitnion,  with  fuch  like,  which  I  would  be  as  loath  to  recite ,  aslwasforry  to  hear 
 neither  fur-  triem  objected ,  if  the  rehearfal  thereof  were  not  by  him  thus  wrefted  from  me. 
 didufcfcViior  Thefe  are  the  Conferences  wherewith  I  have  been  wooed  to  entertain  Peace  and  good 
 hinder  me  if  1  Agreement. 
 
 5.  As  for  the  vehement  Exhortations  he  fpeaketh  of,  I  would  gladly  know  fome 
 reafon,  wherefore  he  thought  them  needful  to  be  ufed.  Was  there  any  thing  found 
 in  my  Speeches  or  Dealings  that  gave  them  occafion ,  who  are  ftudious  of  Peace ,  to 
 think  that  I  difpofed  myfelf  to  fome  unquiet  kinde  of  Proceedings  i  Surely,  the 
 fpecial  Providence  of  God  I  do  now  fee  it  was ,  that  the  firft  words  I  fpake  in  this 
 Place,  mould  make  the  firft  thing  whereof  I  am  accufed,  to  appear  not  onely  untrue, 
 but  improbable,  to  as  many  as  then  heard  me  with  indifferent  ears  $  and  do,  I  doubt 
 not ,  in  their  Conferences  clear  me  of  this  fufpition.  Howbeit ,  I  grant  this  were  no- 
 thing, if  it  might  he  (hewed,  that  my  Deeds  following  were  not  fuitable  to  my  words. 
 If  I  had  fpoken  of  Peace  at  the  firft ,  and  afterwards  fought  to  moleft  and  grieve  him, 
 by  croffing  him  in  his  Function ,  by  ftorming,  if  my  pleafure  were  not  asked ,  and  my 
 Will  obeyed  in  the  leaft  occurrences ,  by  carping  needlefly  fometimes  at  the  manner  of 
 his  Teaching,  fometimes  at  this,  fometimes  at  that  Point  of  his  Doctrine  :  I  might 
 then  with  fome  likelihood  have  been  blamed,  as  one  difdaining  a  peaceable  hand  when 
 
 is 
 
 did  not. 
 
to  Mr,  T  r  a  v  e  r.  s  his  Supplication.  4,9c? 
 
 it  had  been  offered.     But  if  lb  e  able  (as  lam )  to  prove  that  my  felf  have  now  a  full 
 year  together,  born  the  continuance  of  fuch  dealings,  not  onely  without  any  man- 
 ner of  refiftance  ,  but  alfo  without  any  fuch  complaint ,  as  might  lett  or  hinder  him 
 in  his  courfe  ,  I  fee  no  caufe  in  the  world ,  why  of  this  I  fhould  he  accufed  ,  unleffe  it 
 be,  left  I  fhould  accufe,  which  I  meant  not.     If  therefore  I  have  given  him  occafi- 
 on  to  ufe  conferences  and  exhortations  to  peace ,  if  when  they  were  beftowed  upon  me 
 I  have  defpifed  them  ,  it  will  not  be  hard  to  (hew  fome  one  Word  or  Deed  wherewith 
 I  have  gone  about  to  work  difturbance  :  one  is  not  much,  I  require  but  one.     One- 
 ly, I  require  if  any  thing  be  (hewed  ,  it  may  be  proved ,  and  not  objected  onely  as  this 
 is,  That  I  have  jojned  to  fuch  as  have  alwajes  oppojedto  an)  good  order  inhis  Churchy 
 and  made  themselves  to  be  thought  wdifpofed  to  the  prefent  eft  ate  and 'proceedings.     The 
 words  have  reference,  as  it  feemeth,  unto  fome  fuch  things  as  being  attempted  be- 
 fore my  comming  to  the  Temple,  went  not  fo  effectually  (perhaps)  forward,  as 
 he  that  devifed  them  would  have  wifhed.     An  Order ,  as  1  learn  ,  there  was  ten- 
 dred,  that  Communicants  fhould  neither  kneel ,  as  in  moft  places  of  the  Realm  5  nor 
 lit,  as  in  this  Place  the  Cuftom  is  z,  but  walk  to  the  one  fide  of  the  Table,  and 
 there  fhnding  till  they  had  received,  pafs  afterwards  away  roundabout  by  the  o- 
 ther.     Which  being  on  a  fudtlen  begun  to  be  practifed  in  the  Church  ,  fome  fate 
 wondering  what  it  fhould  mean ,  others  deliberating  what  to  do  :  Till  fuch  time 
 as  at  length  by  name  one  of  them  being  called  openly  thereunto,  requefted  that 
 they  might  do  as  they  had  been  accuftomed  ,  which  was  granted  5  and  as  Mr.  Tra- 
 cers had  miniflred  this  way  to  the  reft ,  fo  a  Curate  was  fent  to  minifter  to  them 
 after  their  way.     Which  unprofperous  beginning  of  a  thing  ( faving  onely  for  the 
 inconvenience  of  needlefs  alterations ,   otherwife  harmlefle )  did  fo  difgrace  that 
 Order,  in  their  conceit  who  had  to  allow  ordifallowit,  that  it  took  no  place.     For 
 neither  could  they  ever  induce  themfelves  to  think  itgood,  and  it  fo  much  offended 
 Mr.  Tr avers ,  who  fuppofed  it  to  be  the  beft ,  that  he  fince  that  time ,  although 
 contented  to  receive  it  as  they  do,  at  the  hands  of  others,  yet  hath  not  thought  it  meet 
 they  fhould  ever  receive  out  of  his,  which  would  not  admit  that  Order  of  receiving 
 it ,  and  therefore  in  my  time  hath  been  always  prefent  not  to  minifter ,  but  only  to  be 
 miniftredunto. 
 
 6.  Another  Order  there  was  likewife  devifed  ,  but  an  order  of  much  more 
 weight  and  importance.     This  foil  in  refpectof  certain  Immunities  and  other  Special 
 ties  belonging  unto  it,  feemed  likely  to  bear  that  which  in  other  places  of  the  Realm 
 of  England  doth  not  take.     For  which  caufe  ,  requeft  was  made  to  her  Majefties  Pri- 
 vy Councel ,   that  whereas  it  is  provided   by  a  Statute,  there  fhould  be  Col- 
 lectors and  Sidemen  in  Churches,  which  thing,  or  fomewhat  correfpondent  unto 
 it,  this  place  did  greatly  want;  it  would  pleafe  their  Honours  to  motion  fuch  a  mat- 
 ter to  the  Antients  of  the  Temple.     And,  according  to  their  honourable  manner  of 
 helping  forward  all  motions  fo  grounded,  they  wrote  their  Letters,  as  I  am  inform- 
 ed to  that  effect.     Whereupon,  although  thefe  Houfes  never  had  ufe  of  fuch  Col- 
 lectors and  Sidemen  as  are  appointed  in  other  places ,  yet  they  both  erected  a  Box 
 to  receive  mens  Devotions  for  the  Poor ,  appointing  the  Treafurer  of  both  Houfes 
 to  take  care  for  beftowing  it  where  need  was,  and  granting  further ,  that  if  any  could 
 be  entreated  (as  in  the  end  fome  were  J  to  undertake  the  labour  of  obferving  mens 
 flacknefTe  in  Divine  duties ,  they  fhould  be  allowed ,  their  Complaints  heard  at  all 
 times,  and  the  faults  they  complained  of,  if„Mr.  Alvejes  private  admonition  did 
 not  ferve,  then  by  fome  other  means  to  be  redrefTed;  but  according  to  the  old  re- 
 ceived Orders  of  both  Houfes.     Whereby  the  fubftance  of  their  Honors  Letters  were 
 indeed  fully  fatisfied.     Yet ,  becaufe  Mr.  Tr  avers  intended  not  this ,  but ,  as  it  feem- 
 ed, another  thing  5  therefore,  notwithftanding  the  Orders  which  have  been  taken, 
 and ,  for  any  thing  I  know,  do  ftand  ftill  in  as  much  force  in  this  Church  now,  as  at  any 
 time  heretofore,  He  complaineth  much  of  the  good  Orders  which  he  doth  mean  have 
 been  withftood.     Now  it  were  hard,  if  as  many  as  did  any  ways  oppofe  unto  thefe 
 and  the  like  Orders,  in  his  perfwafion  good  ,  do  thereby  make  themfelves  Diflikers 
 of  the  prefent  ftate  and  proceeding.     If  they,  whom  he  aimethat ,  have  any  other 
 wayes  made  themfelves  to  be  thought  fuch,  it  is  likely  he  doth  known  wherein ,  and 
 will,  I  hope,  difclofe  wherein  it  appertained! ,  both  the  Perfons  whom  he  thinketh,  and 
 
 the 
 
5oo  Mr.  Hooker's   Jnfiver 
 
 the  caufes  why  he  thinketh  them  fo  ill-affecled.  But  whatfoever  the  men  be ,  doe 
 their  Faults  make  me  faulty  ?  They  doe,  if  I  joyn  my.felf  with  them.  I  be- 
 feecli  him  therefore  to  declare  wherein  I  have  joyned  with  them.  Other  joyning 
 than  this  with  any  man  here ,  1  cannot  imagine  :  It  may  be  I  have  talked ,  or 
 walked  or  eaten  ,  or  interchangeably  ufed  the  Duties  of  common  humanity  with 
 fome  fiich  as  he  is  hardly  perfwaded  of.  For  I  know  no  Law  of  God  or  Man , 
 by  force  whereof  they  mould  be  as  Heathens  and  Publicans  unto  me,  that  are  not 
 Gracious  in  the  eyes  of  another  man,  perhaps  without  caufe,  or  if  with  caufe,  yet 
 Fuch  caufe  as  he  is  privy  unto  \  and  not  I.  Could  he  ,  -or  any  reafonable  man 
 think  it  is  a  charitable  courfe  in  me,  to  obferve  them  that  fliew  by  external  cour- 
 iers a  favourable  inclination  toward  him,  and  if  I  fpy  out  any  one  amongft  them, 
 of  whom  I  think  not  well,  hereupon  to  drawfuchanaccufationas  this  againft  him, 
 and  to  offer  it  where  he  hath  given  up  his  againft  me ".  which  notwithflanding ,  I 
 will  acknowledge  to  be  juft  and  reafonable,  ifheorany  man  living  fiiallfhew  that  I  ufe 
 as  much  as  the  bare  familiar  company  but  of  one,  who,  by  word,  or  deed  hath 
 ever  siven  me  caufe  to  fufpeft  or  conjecture  him,  fuch  as  here  they  are  term- 
 ed, with  whom  complaint  is  made  that  I  joyn  my  j|lf.  This  being  fpoken  there- 
 fore, and  written  without  all  poflibility  of  proof,  doth  not  Mr.  Tr avers  give  me 
 over-^reat  caufe  to  fhnd  infome  fear,  left  he  make  too  little  confcience  how  he  ufeth 
 iiis  Tongue  or  Pen?  Thefe  things  are  not  laid  againft  me  for  nothing-,  they  are 
 to  fome  purpofe  if  they  take  place.  For  in  a  minde  perfwaded  that  I  am ,  as  he 
 deciphereth  me,  one  which  refufes  to  be  at  peace  with  fuch  as  embrace  the  truth, 
 and  fide  my  felt'  with  men  finifterly  affected  thereunto,  any  thing  that /hall  be  fpo- 
 ken concerning  the  unfoundnefs  of  my  Doctrine ,  cannot  choofe  but  be  favourably- 
 entertained.  This  prefuppo'fed ,  it  will  have  likelihood  enough,  which  afterwards 
 followeth  ,  that  mam  of  my  Sermons  have  taped  of feme  four  leaven  or  other ,  that  in 
 them  he  hath  difcovered  many  unfound  matters.  A  thing  much  to  be  lamented, 
 that  fuch  3  place  as  this,  which  might  have  been  fo  well  provided  for,  hath 
 fallen  into  the  hands  of  one  no  better  inftruc-led  in  the  truth.  But  what  if  in  the  end  it  be 
 found  that  he  judgeth  my  words ,  as  they  do  colours ,  which  look  upon  them  with 
 green  fpectacles ,  and  think  that  which  they  fee  is  green,  when  indeed  that  is  green 
 whereby  they  fee. 
 
 7.  Touching  the  firft  point  of  this  difcovery  ,  which  is  about  the  matter  of  Pre- 
 deftination,  to  fet  down  that  I  fpake  (for  I  have  it  written;  to  declare  and  con- 
 firm the  feveral  branches  thereof ,  would  be  tedious  now  in  this  Writing ,  where 
 I  have  fo  many  things  to  touch  ,  that  I  can  but  touch  them  onely.  Neither  is 
 it  herein  fo  needful  for  me  to  juftifie  my  fpeech  ,  when  the  very  place  and  pre- 
 fence  where  I  fpake  ,  doth  it  felf  fpeak  fufficiently  for  my  clearing.  This  mat- 
 ter was  not  broached  in  a  blinde  Alley ,  or  uttered  where  none  was  to  hear  it , 
 that  had  skill  with  Authority  to  controll  •,  or  covertly  infinuated  by  fome  gliding 
 Sentence. 
 
 8.  That  which  I  taught  was  at  Pauls  Crcffe  •,  it  was  not  hudled  in  amongft  other  mat- 
 terr,  in  fuch  fort  that  it  could  paffe  without  noting  •,  it  was  opened,  it  was  proved,  it 
 was  fome  reafonable  time  flood  upon.  1  fee  not  which  way  my  Lord  of  London ,  who 
 was  prefent  and  heard  it,  can  excufe  fo  great  a  fault ,  as  patiently,  without  rebuke  or 
 controlment  afterwards,  to  hear  any  man  there  teach  otherwife  than  the  Word  of  God 
 doth-.,  nor  as  it  is  underftood  by  the  private  interpretation  offome  one  or  two  men,  or 
 by  a  fpecial  conft;u<ftion  received  in  fome  few  Books  h  but,  as  it  is  underftood^  all 
 Churches  prof ef sing  the  Gofpel,  by  them  all,  and  therefore  even  by  our  own  alfo  amongft 
 others.  A  man  that  did  mean  to  prove  that  he  fpeaketh,  would  furely  take  the  meafure 
 of  his  words  fhorter. 
 
 9.  The  next  thing  difcovered,  is  an  opinion  about  the  affurance  of  mens  perfwafi- 
 fions  in  matters  of  Faith.  I  have  taught,  he  faith ,  That  the  affurance  of  things 
 which  ive  believe  by  the  Word ,  is  not  fo  certain  as  of  that  we  perceive  by  fenje. 
 And,  is  it  as  certain  <  Yea  ,  I  taught  as  he  himfelf,  I  truft,  will  not  deny, 
 that  the  things  which  God  doth  promife  in  his  Word,  are  fureruntous,  than 
 any  thing  which  we  touch,  handle,  or  fee.     But  are  we  fo  fure  and  certain  of 
 
 m  t     If  we  be  ,'why  doth  God  fo  often  prove  his  Promifes  unto  us,  as  he 
 
 doth, 
 
to  Mr.  Travers  his  Supplication.  5©i 
 
 doth  by  argument  taken  from  our  fenftble  experience  ?  We  muft  be  furer  of  the 
 proof,  than  of  the  thing  proved ,  otherwife  it  is  no  proof.  How  is  it,  that  if  ten  men 
 dot-  all  look  upon  the  Moon  ,  every  one  of  them  knoweth  it  as  certainly  to  be 
 the  Moon  as  another-,  but  many  believing  one  and  the  famePromife,  all  have  nor 
 one  and  the  fame  fulneffe  of  Perfwafion  <  How  falleth  it  out ,  that  men  being  af- 
 fured  of  any  thing  by  fenfe,  can  be  no  furer  of  it  than  they  are  •,  whereas  the  ftrongeft  in 
 faith  that  liveth  upon  the  earth ,  hath  always  need  to  labour,  and  ftrive,  and  pray ,  that 
 his  afifurance  concerning  Heavenly  and  Spiritual  things ,  may  grow,  encreafe,  and  be 
 augmented  ? 
 
 10.  The  Sermon  wherein  I  have  fpoken  fomewhat  largely  of  this  point ,  was  long, 
 before  this  late  Controvetfie  rofe  between  him  and  me,  upon  requeft  of  fome  of 
 my  friends,  feenand  read  by  many,  and  amongft  many  ,  fome  who  are  thought  able 
 to  difcern  :  And  I  never  heard  that  any  one  of  them  hitherto,  hath  condemned  it 
 as  containing  unfound  matter.  My  Cafe  were  very  hard  ,  if  as  oft  as  any  thing  I  fpeak 
 difpleafing  one  man's  tafte ,  my  Doctrine  upon  his  onely  word  mould  be  takenfot 
 four  leaven. 
 
 ii.  The  reft  of  this  difcovery  is  all  about  the  matter  now  in  queftionj  where- 
 in he  hath  two  faults  predominant ,  would  tire  out  any  that  fhould  nnfwer  unto  e- 
 very  point  feverally  :  unapt  fpeaking  of  School-Controverfies ,  and  of  my  words 
 fo  untoward  a  reciting ,  that  he  which  mould  promife  to  draw  a  Man's  Counte- 
 nance ,  and  did  indeed  expreffe  the  parts,  at  leaftwife  mod:  of  them, truly ,  but 
 perverfely  place  them ,  could  not  reprefent  a  more  offenfive  Vifage  ,  than  unto 
 me  my  own  fpeech  feemeth  in  fome  places ,  as  he  hath  ordered  it.  For  an- 
 fwer  whereunto,  that  Writing  is  fufficient,  wherein  I  have  fet  down  both  my 
 words  and  meaning  in  fuch  fort  ,  that  where  this  Accufation  doth  deprave  the 
 one,  and  either  mif-interpret ,  or,  without  juft  caufe,  mif-like  the  other,  it 
 will  appear  fo  plainly,  that  I  may  fpare  very  well  to  takeuponmeanewneedlefle 
 labour  here. 
 
 12.  Onely  at  one  thing  which  is   there  to  be  found  ,  becaufe  Mr.  Travers 
 doth  here  feem  to  take  fuch  a  fpecial  advantage,  as  if  the  matter  were  unanfwer- 
 able ,  he  conftraineth  me  either  to  detect  his  overfight ,  or  to  confeffe  mine  own  in  it. 
 In  fettling  the  Queftion  between   the  Church  of  Rome  and  us,  about  Grace  and 
 Juftification  ,  left  I  mould  give  them  an  occafion  to  fay  ,  as  commonly  they 
 doe ,  that  when  we  cannot  refute  their  Opinions ,  we  propofe  to  our  felves  fuch 
 inftead  of  theirs ,  as  we  can  refute  5  I  took  it  for  the  beft  and  moft  perfpicuous 
 way  of  teaching ,  to  declare  firft ,  how  farr  we  doe  agree ,  and  then  to  (hew  our 
 difagreement :  not  generally  ( as  Mr.  Travers  his  a  words  would  carry  it,  for  the  eafief  a  His  word's 
 faftning  that  upon  me3  wherewith,  faving  onely  by  him,  I  was  never  in  my  life  ^  thefc» 
 touched  -y  )    but  about  the  matter  onely  of  Juftification  :  for  further  I  had  no  sabbathdar 
 caufe  to  meddle  at  this  time.     What  was  then   my  Offence  in  this  Cafe  ?  I  *A*r  th"-> Mrj 
 did,  as  he  faith,  fo  fet  it  out,  as  if  we  had  confented  in  the  greaieft  and  weigh-  ^^y^ 
 tieft  Points  ,   and  differed  onely  in  fmaller  matters.     It  will  not  be  found,  when  en-red  into 
 it  commeth  t,o  the  ballance,  a  light  difference  where  we  difag.ee,   as  I  did  ac-  '^^ '  .a";! 
 knowledge  that  we  doe,  about  the  very  effence  of  the  Medicine  whereby  Chrift  wri0ie  hour 
 cureth  our  Difeafe.     Did  I  goe  about  to  make  a  (hew  of  Agreement  in  the  weigh-  anymore, 
 tieft  Points,  and  was  I  fo  fond  as  not  to  conceal  our  difagreement  about  this?  ^'quTmons 
 I  doe  wifh  that  fome  indifferency  were  ufed  by  them  that  have  taken  the  weighing  he  had  mo. 
 
 Of  my   WOrds,  red  and  main. 
 
 J  tamed. 
 
 Wherein  he  ' 
 fo  fet  the  agreement  "of  the  Church  of  Romi  with  us ,  and  their  difagreement  from  us ,  as  if  We  had  confented  in  the 
 greatefl  and  weightieft  Points,  and  differed  onely  in  certain  fmaller  matters.  Which  Agreement  noted  by  him  in  two 
 Chief  Points,  is  not  fuch  as  he  would  have  made  men  believe  :  The  one,  in  that  he  kid  they  acknowledge  all  men  Sin- 
 ners, even  the  Blefled  Virgin,  though  fome  of  them  freed  her  from  Sinne  :  For  the  Council  of  Trent  holdeth  ,  that  She 
 was  free  from  Sinne  ;  Another ,  in  that  he  fai.l ,  They  teach  ChtilVs  Righreoultuffc  to  be  the  onely  meritorious  Caufe 
 of  taking  away  Sinne,  and  differ  from  us  onely  in  the  applying  of  if.  For,  Thomas  Aquinas,  their  Chief  Schoolman, 
 and  Archbifhsp  Catbarinus  ,  teach,  That  Cluift  took  away  onely  original  fmne  ,  and  that  the  reft  are  to  be  taken  away  by 
 our  felves  :  yea,  the  Council  of  Trent  teachsth  ,  That  the  RighteouinefTe  whereby  we  are  righteous  in  God'sftght,  is  inhe- 
 rent righteoufnefle ,  which  muft  needs  be  onr  own  works ,  and  cannot  be  undcrftood  of  the  righteoufnclTe  inherent  onely  in: 
 Chrift's  Perfon  ,  and  accounted  unto  us. 
 
 Z  tz  13.  Yea, 
 
*oz  Mr.  Hooker's    Anfwr 
 
 ij  Yea,  but  our  Agreement  is  not  fuch  in  two  of  the  chiefeft  Points ,  as  I 
 would  have  men  believe  it  is  k  And  what  are  thby  ".  The  one  is ,  I  faid ,  They  ac- 
 knowledge all  men  (inner  s,  even  the  Blejjed  Virgin,  though  fome  of  them  free  her  from 
 fin.  Put  the  cafe  I  had  affirmed,  That  onely  fome  of  them  free  her  from  fin ,  and 
 had  delivered  it  as  the  moft  currant  opinion  amongft  them ,  that  fhe  was  conceived  in 
 fin:  doth  not  Bonaventure  fay  plainly,  Omnesfere,  in  a  manner  all  men  do  hold  this  i 
 doth  he  not  bring  many  reafons  wherefore  all  men  fhould  hold  it  ?  Were  their  voyces 
 fince  that  time  ever  counted,  and  their  number  found  fmaller  which  hold  it,  than  theirs 
 that  hold  the  contrary/'  Let  the  queftion  then  be ,  Whether  I  might  fay,  The 
 moft  of  them  acknowledged  all  men  [inner  s ,  even  the  Blejjed  Virgin  her  felf.  To  fliewj 
 that  their  general  received  opinion  is  the  contrary  ,  the  Tridentine  Council  is  al- 
 led^ed ,  peradventure  not  altogether  fo  confiderately.  For  if  that  Council  have  by 
 refolute  determination  freed  her,  if  it  hold  as  Mr.  Travers  faith  it  doth,  that  (lie 
 was  free  from  fm-,  then  muft  the  Church  oiRome  needs  condemn  them  that  hold  the 
 contrary  :  For  what  that  Council  holdeth,  the  fame  they  all  doe  and  muft  hold.  But 
 in  the  Church  of  Rome ,  who  knowethnot,  that  it  is  a  thing  indifferent  to  think  and 
 defend  the  one  or  the  other  ?  So  that,  by  this  Argument ,  the  Council  of  Trent 
 holdeth  the  Virgin  free  fromfinne5  ergo,itis  plain  that  none  of  them  may,  and  there- 
 fore untrue,  that  moft  of  them  do  acknowledge  her  a  Sinner,  were  for  cible  to  over- 
 throw my  fuppofed  Aflertion,  if  it  were  trife  that  the  Council  did  hold  this.  But  to 
 the  end  it  may  clearly  appear,  how  it  neither  holdeth  this  nor  the  contrary,  I  will  o- 
 pen  what  many  do  conceive  of  the  Canon  that  concerneth  this  matter.  The  Fathers 
 of  Trent  perceived,  that  if  they  fhould  define  of  this  matter  ,  it  would  be  dangerous 
 howfoever  it  were  determined.  If  they  had  freed  her  from  her  Original  finne ,  the 
 reafons  againft  them  are  unanfwerable ,  which  Bonaventure  and  others  do  alledge,  but 
 efpecially  jhomas,  whofeline,  as  much  as  may  be ,  they  follow.  Again,  ihheydid 
 refolve  the  other  way ,  they  fhould  control  themfelves  in  another  thing ,  which  in  no 
 fcafe  might  be  altered.     For  they  profefs  to  keep  no  day  holy  in  the  honour  of  an  un- 
 
 neholy  thing  ;  and  the  Virgin  Conception  they  ho- 
 *This  jot!'  much  trouble  Thomas,  holding  her  nour  with  a  *  Feaft,  which  they  could  not  abrogate 
 SSXEi ^l&S^SSKS  without  cancelling  a  Conftitution  of  Xy/lus  partus. 
 it  eff  with  two  Ahfwers;  the  one ,  Thicthe  And  ,  that  which  is  worfe ,  the  World  might  perhaps 
 church  of  Rome  doth  not  allow,  but  toierare  the     fufpeci-    that  if  the  Church  of  Rome  did  amifle  before 
 
 Feaft;  which  anfwer  now  will  not  kr»c :  The      .     *  .  .  '    .  .  rr\  \      r        i  r  -i   ■  t 
 
 other,  that  being  fure  fhe  was  fanft  fled  before      HI    this ,    It    IS    not    lmpofllble   for    her    tO   fail  in    Other 
 
 birth ,'  bin  unfure  how  long  a  while  after  her  things.     In  the  end,  they  did  wifely  quote  out  their 
 
 i™&$^oti££&Z  Canon  by  a  middle  thred,  eftablifhing  the  Feaft  of  the 
 
 ftification.    So  that  befidesrhis,  rhey  have  now  Virgin's  Conception  ,  and  leaving  the  other  queftion 
 
 no  foder  ro  make  the  certain  allowance  of  thcir  ^c^rful  as  they  found  it-,  giving  onely  a  Caveat,  that 
 
 Feaft,  and  their  urcertam  fentencc  concerning  /i       u       I        l      t>  1"    I  i     m 
 
 her  fin,  to  cleave  together,  Tom.  a  fart,  qtuft. 27 .     no  man  fhould  take  the  Decree ,  which  pronounceth  all 
 gn.2.ad.2.&3'  Mankinde  originally  finfull ,  for  a  definitive  Sentence 
 
 concerning   the   Blefled  Virgin.     This  in  my  fight  is 
 Annot  \nRom-  plain  by  their  own  words,  Declarat  h&c  ipfafancla  Sy nodus,  &c.  Wherefore  our  Coun- 
 5.  fed  9.        try-men  at  Rhemes ,  mentioning  this  Point,  are  marvellous  wary  how  they  fpeak  •,  they 
 touch  it  as  though  it  were  a  hot  coal :  Many  godly  devom  men  judge ,  that  our  bleffed 
 Lady  veas  neither  horn  nor  conceived  in  (in.     Is  it  their  wont  to  fpeak  nicely  of  things  de- 
 finitively fet  down  in  that  Council  ?; 
 
 In  like  fort  ,  we  finde  that  the  reft  ,  which  have  fince  the  time  of  the  Tri- 
 dentine Synod  written  of  Original  fin ,  are  in  this  Point ,  for  the  moft  part ,  ei- 
 ther filent ,  or  very  fparing  in  fpeech :  and,  when  they  fpeak ,  either  doubtful 
 what  to  think  ,  or  whatfoever  they  think  themfelves  ,  fearfull  to  fet  down 
 any  certain  Determination.  If  I  be  thought  to  take  the  Canon  of  that 
 Council  otherwife  than  they  themfelves  doe  ,  let  him  expound  it ,  whofe 
 Sentence  was  neither  laft  asked  ,  nor  his  Penne  leaft  occupied  in  fetting 
 it  down  •  I  mean  Andradim ,  whom  Gregory  the  thirteenth  hath  allowed  plain- 
 ly to  confefs ,  that  it  is  a  matter  which  neither  exprefTe  evidence  of  Scripture, 
 nor  the  Tradition  of  the  Fathers  ,  nor  the  Sentence  of  the  Church  hath  deter- 
 lib.s.  defenf.  "l'11^  5  tnat  tney  are  too  furly  and  felf- willed,  which  defending  their  opinion,  are 
 fidd.'        '  difpleafed  with  them  byiwhom  the  other  is  maintained  :  Finally,  that  the  Fathers 
 
 of 
 
to  Mr.  T  r  a  v  e  r  s  Supplication.  502 
 
 of  Treat  have  not  fee  down  any  certainty  about  this  Queftion,  but  left  it  doubtful  and 
 indifferent. 
 
 Now  whereas  my  words ,  which  I  had  fet  down  in  Writing ,  before  I  uttered  them  ■ 
 were  indeed  thefe,  Although  they  imagine ,  that  the  Mother  of our  L?rd$c(its  chrifl 
 were  ,  for  his  honour,  and  by  h'is  fpecial protection ,  pre ferved  clean  from  all  fmne  5  ye) 
 concerning  the  reft,  they  teach  as  we  do,  that  all  have  finned.  Againfl:  my  words'they 
 might,  with  more  pretence,  take  exception,  Becaufe  fo  many  of  them  think  (he 
 hadfinne:  which  exception  notwithstanding  ,  the  Proportion  being  indefinite,  and 
 the  matter  contingent ,  they  cannot  take,  becaufe  they  grant,  That  many  whom 
 they  account  grave  and  devout  amongft  them  ,  think,  that  fhe  was  clear  from  all 
 finne.  But,  whether  Mr.  Tracers  did  note  my  words  himfelf,  or  take  them  up- 
 on the  credit  of  fome  other  man's  noting ,  the  Tables  were  faulty  wherein  it  was  no- 
 ted :  All  men  finners ,  even  the  Bleffed  Virgin.  When  my  fecond  Speech  was  ra- 
 ther. All  men,  except  the  Bleffed  Virgin,  To  leave  this-,  another  fault  he  findeth, 
 that  I  faid,  The) t  teach  chrifts  Right eoufneffe  to  he  the  onely  meritorious  caufe  of  'takea- 
 way fmne ,  and  differ  from  m  onely  in  the  applying  of  it.  I  did  fay , ,  and  doe  >  They  teach 
 as  we  do,  that  although  chrifl  be  the  onely  meritorious  caufe  of 'our  ^ufl ice ,  yet  as  a  me- 
 dicine which  is  made  for  Health,  doth  not  heal  by  being  made  ,  but  by  being  apply  ed  :  So 
 by  the  merits  of  Chrifl ,  there  can  be  no  Life  nor  purification  ,  without  the  application  of 
 bis  merits  ;  But  about  the  manner  of  applying  chrifl ,  about the number  and  power  of "means 
 whereby  he  is  applyed,  we  diffent  from  them.  This  of  our  diflenting  from  them  is  ac- 
 knowledged. 
 
 14.  Our  agreement  in  the  former  is  denied  to  be  fuch  as  I  pretend.    Let  their  own 
 words  therefore  and  mine  concerning  them,  be  compared.     Doth  not  Andradius  plain- 
 ly confefs,  Our  fins  do  fhut,  and  onely  the  merits  ofchrifl  open  the  entring  unto  bleffednefs  ?  9rch°l1, ' iF.'  ?•' 
 And  Soto  ,  It  is  put  for  a  good  ground,  that  all,  fwee  the  fall  of  Adam,  obtained  Salvation  i?qu*fc£ttt< 
 onely  by  the  Pafii&n  of  Chrifl :  Howbeit ,  as  no  caufe  can  be  effectual  without  applying  ,  fo  6- 
 neither  can  any  man  be  faved ,  to  whom  thefuffenng  of  Chrifl  is  not  applied.     In  a  word 
 who  not  ?     When  the  Council  oiTrent ,  reckoning  up  the  caufes  of  our  firfl  Juflifica- 
 tion  ,  doth  name  no  end ,  but  God's  Glory ,  and  our  Felicity  ;  no  efficient ,  but  his 
 Mercy-,  no  Inflrunlental ,  butBaptifm^  no  meritorious ,  but  Chrifl  -7  whom  to  have 
 merited  the  taking  away  of  no  fin  but  Original,  is  not  their  opinion  :  which  himfelf 
 will  finde ,  when  he  hath  well  examined  his  Witneffes,  Catbarinus  and  Thomas.    Their 
 Jefuit<ss  are  marvellous  angry  with  the  men  out  of  whole  gleanings  Mr.Travers  feemeth 
 to  have  taken  this ;  they  openly  difclaim  it ;  they  fay  plainly,  ofalltheCatholicks,  BdUrm.Ju. 
 there  is  no  one  that  did  ever  fo  teach;  they  makefolemn  proteftation  ,  We  believe  and  dic'  'kl,b' 
 profefs,  That  chrifl  upon  the  Crofi  bath  altogether  faiisfied  for  all  fins  ,  as  well  Original  as  d^Ts.""1" 
 Actual.     Indeed  they  teach ,  that  the  merit  of  Chrifl  doth  not  take  away  Actual  finne   *iemo  Catho- 
 in  fuch  fort  as  it  doth  Original ;  wherein,  if  their  Do&rine  had  been  under/food ,  Ifor  quam'^e'do. 
 my  fpeeph  had  never  been  accufed.     As  for  the  Council  of  Trent,  concerning  inherent  cuir>  fed'erc .°" 
 Righteoufnefs,  what  doth  it  here  t     No  man  doubteth,  but  they  make  another  formal  £mus  &cp,r^ 
 caufe  of  Justification  than  we  do.     In  refpecl  whereof ,  I  have  fhewed  you  already,  that  rtum  in  crucc 
 we  difagree  about  the  very  effence  of  that  which  cureth  our  Spiritual  difeafe.     Moll  Pro  °™™bus 
 true  it  is  which  the  grand  Philofopher  hath  ,  Every  manjudgetbwellof  that  which  he  SSfSoF 
 knowethy  and  therefore  till  we  know  the  things  throughly,  whereof  we  judge,  it  is  a  fc<fc,  «m 
 point  of  judgment  to  flay  our  judgment.  origuwiibus. 
 
 15.  Thus  much  labour  being  fpent  in  difcovering  the  unfoundnefs  of  my  Doctrine  blT  ^^ 
 fome  pains  he  taketh  further  to  open  faults  in  the  manner  of  my  teaching,  asthat    / 
 beftowed  my  whole  hour  and  more ,  my  time  and  more  than  my  time,  in  difcourfes  utterly 
 impertinent  to  my  Text.     Which,  if  I  had  done,  it  might  have  pafl  without  complaining 
 
 of  to  the  Privy  Council. 
 
 16.  But  I  did  worfe,  as  he  faith  ,  I  left  the  expounding  of 'the  Scriptures,  and  my  or- 
 dinary Calling,  and difcourfed upon  School-points  and queflims ,  neither  of  edification,  nor 
 of  truth.  I  read  no  Ledture  in  the  Law,  or  in  Phyfick.  ■  And  except  the  bounds  of 
 ordinary  Calling  may  be  drawn  like  a  Purfe,  how  are  they  fo  much  wider  unto  him 
 than  to  me,  that  he  which  in  the  limits  of  his  ordinary  Calling,  fliould  reprove  that 
 in  me  which  he  underftood  not ;  and  I  labouring  that  both  he  and  others  mi^ht  under- 
 Hand,  could  not  do  this  without  forfaking  my  Calling?     The  matter  whereof  I 
 
 Z  z  2  2  fpake 
 
5o4-  Mr.  Hooker's   Anfoer 
 
 fpake  was  fucli ,  as  being  at  the  firft  by  me  but  lightly  touched  ,  he  had  in  that 
 place  openly  contradicted  ,  and  folemnly  taken  upon  him  to  difprove.  If  there- 
 Fore  it  were  a  School-queftion ,  and  unfit  to  be  difcourfed  of  there,  that  which  was 
 in  me  but  a  Pnopofkion  onely  at  the  firft,  wherefore  made  he  a  Probleme  of  if  $ 
 Whv  took  he  firft  upon  him  to  maintain  the  negative  of  that,  which  I  had  affir- 
 matively fpoken  ,  onely  to  fliew  mine  own  opinion,  little  thinking  that  ever  it  would 
 have  been  a  Que'ftion  <  Of  what  nature  foever  the  Queftion  were ,  I  could  doe 
 no  lefte  than  there  explain  my  felf  to  them ,  unto  whom  I  was  accufed  of  un- 
 found  Doclrine  \  wherein  if  to  {hew  ,  what  had  been  through  ambiguity  mifta- 
 ken  in  my  words ,  or  mifapplied  by  him  in  this  Caufe  againft  me,  I  ufed  the  diftin&i- 
 ons  and  helps  of  Schools-,  I  truft  that  herein  I  have  committed  no  unlawful  thing. 
 Cafo.Tnft.l.1.  Thefe  School-implements  are  acknowledged  by  grave  and  wife  men  not  unprori- 
 c.6.ksi.9.  nble  t0  ]iave  ^eeu  invented.  The  moft  approved  for  Learning  and  Judgement 
 do  ufe  them  without  blame  5  the  ufe  of  them  hath  been  well  liked  in  ibme  that 
 have  taught  even  in  this  very  place  before  me  :  the.  quality  of  my  Hearers  is 
 fuch,  that  I  could  not  but  think  them  of  capacity  very  fufficient ,  for  the  moft 
 to  conceive  harder  than  I  ufed  any-,  the  caufe  I  had  in  hand  did  in  my  judg- 
 
 art 
 
 ment  necefiarily  require  them  which  were  then  ufed  :  when  my  words  fpoken  ge- 
 nerally ,  without  diftindiions  had  been  perverted ,  what  other  way  was  there  for  me, 
 but  by  ciftinttions  to  lay  them  open  in  their  right  meaning  ,  that  it  might  ap- 
 pear to  all  men ,  whether  they  were  corifonant  to  truth  or  no  i  And ,  although 
 Mr.  Tr  avers  be  fo  inured  with  the  City,  that  he  thinketh  it  unmeet  to  ufe  any  fpeech 
 which  favourcth  of  the  School ,  yet  his  opinion  is  no  Canon  :  though  unto  him, 
 his  minde  being  troubled,  my  fpeech  did  feem  like  Fetters  and  Manacles ,  yet 
 there  mi°ht  be  fome  more  calmly  afte&ed,  which  thought  otherwife5  his  pri- 
 vate judgment  will  hardly  warrant  his  bold  words ,  that  the  things  which  I  fpake, 
 were  neither  cf  edification  nor  truth.  They  might  edifie  fome  other  for  any  thing  he 
 knoweth,  and  be  true  for  any  thing  he  proveth  to  the  contrary.  For  it  is  no  proof 
 to  cry,  Abfurdities ,  the  like  whereunto  have  not  been  heard  in  fublick  places  withm 
 tbis^Land  [wee  Queen  Marie' j  days !  If  this  came  in  earneft  from  him,  I  am  forry 
 to  fee  him  fo  much  offended  without  caufe  5-  more  forry  ,  that  his  fitc  fhould  be  fo 
 extream  ,  to  make  him  fpeak  he  knoweth  not  what.  That  I  neither  ajfccled  the 
 truth  of  God,  nor  the  pace  of  the  Church;  Mihi  pro  minimo  e(l ,  it  doth  not  much 
 move  me    when  Mr.  Tr -avers  doth  fay  that ,  -which  I  truft  a  greater  than  Mr.  Tr  avers 
 
 will  gainfay. 
 
 17.  Now  let  all  this  which  hitherto  he  hath  faid  be  granted  him  ,  let  it  be  as 
 he  would  have  it,  let  my  Doctrine  and  manner  of  teaching  be  as  much  difallowed  by 
 all  men's  Judgements  as  by  his,  what  is  all  this  to  his  purpofec'  He  alledgeth 
 this  to  be  the  caufe  why  he  bringeth  it  in,  The  High-CommifTioners charg e him 
 with  an  indiscretion  and  want  of  duty ,  in  that  he  inveighed  againft  certain  Points  of 
 Doctrine,  taught  by  me  as  erroneous ,  not  conferring  fir (l with  me  ,  nor  complaining  of 
 it  to  them.  Which  faults ,  a  fea  of  fuch  matter  as  he  hath  hitherto  waded  in,  will 
 never  be  able  to  fcoure  from  him.  For  the  avoiding  Schifm  and  difturbance  in 
 the  Church,  which  muft  needs  grow ,  if  all  men  might  think  what  they  lift ,  and 
 
 fpeak  openly  what  they  think ;   therefore  by  a  *  Decree 
 
 ;i  ^SXs&^^^i  a§recd  r? h? the  Bifh°ps3  mf  co"firmed  by her  Ma- 
 
 Parfon,  Vicar,  or  Curate  folicenfcd,  fhall for-  jeftieS  AuthOHty  ,  It  W3S  Ordered  ,  That  erroneous  Do- 
 ttmetoprcach any  matter  tuuling  to  detention,  ftrine  '  if  k  were  taught  publickly,  fllOUld  not  be  publkk- 
 or  to  derogation  of  the  Religion  and  Etectrine      ,         r        j       1  1  •       ^i  r/i       u  1         • 
 
 received ,  that  the  Hearers  denounce  the  fame  ly  refuted ;  but  that  notice  thereof  fhould  be  given  unto 
 to  the  ordinary,  or  to  the  next  BiOmp  of  the     fuch  as  are  by  her  Highnefs  appointed  to  hear ,  and  to 
 
 fame  place,  but  not  openly  to  contrary,  or  to      Jerprrn:ne    fuch  C ill fes       For   hreirh    of  which  Order 
 
 impugn  the  fame  fpeech  fo  diforde.iy  uttered,  aeteimme  lucn  ^ames.  ror  Drcacn  or  wnicn  uraer, 
 whereby  may  gmw  offence,  and  Diiquict  of  the  when  he  is  charged  with  lack  of  Duty ,  all  the  faults 
 People ,  but  nnii  be  convinced  and  reproved  by    that  can  be  heaped  upon  me ,  will  make  but  a  weak  de- 
 
 the  Ordinary,  after  fuch  agreeable  order  as  fhall       -  -    ...  rA      r  r,      ,  .  '     r  .   n 
 
 be  feen  to  him,  according  to  the  gravity  0f  the  fence  iornim  :  As  furely  his  defence  is  not  muchftrong- 
 offence  :  And  that  it  be  prefemed  within  one     er ,  when  he  alledges  for  himfelf,  That  he.  was  w  fome 
 
 hope  his  fpeech  in  proving  the  truth ,  and  clearing  thofefcrw 
 pies  which  I  had  in  my  felf ,  might  caufe  me  either  to  embrace  found  DoUrine^ 
 or  fuffer  it  to  be  embraced  of  ethers  5    which  ,  if  I  did,  he  fhould  not  need  to  com* 
 
 plain, 
 
to  Mr.  Tr'avers  bis  Supplication.  505 
 
 ■plain:  that,  It  was  meet  he  fhottld  dif cover  firfl  what  I  had  [own,  and  make  it  mani- 
 fefl  to  be  tares ,  and  then  de fire  their  Sithe  to  cutt  it  down  -that,  Confcience  did  bmde 
 him  to  doe  otherwise  ,  than  the  foresaid  Order  requireth  $  that ,  He  was  unwilling 
 to  deal  in  that  publick  manner  ,  and  wifoed  a  more  convenient  way  were  taken  for  it : 
 that,  He  had  refolved  to  have  protefled  the  next  Sabbath  day,  that  he  would  fame  other 
 nay  fatisfie  [tich  as  flmild  require  it  ,  and  not  deal  more  in  that  place.  Be  it  imagi- 
 ned ,  [  let  me  not  be  taken  as  if  I  did  compare  the  Offenders  ,  when  I  do  not , 
 but  their  Anfwers  «onely  ]  that  a  Libeller  did  make  this  Apology  for  himfelf , 
 I  am  not  ignorant ,  that  if  I  have  juft  matter  againft  any  man  ,  the  Law  is 
 open,  there  are  Judges  to  hear  it,  and  Courts  where  it  ought  to  be  complained 
 of;  1  have  taken  another  courfe  againft  fuch  or  fuch  a  man,  yet  without  breach  of 
 Duty  3  forafmuch  as  I  am  able  to  yield  a  reafon  of  my  doing  ,  I  conceive  fome 
 hope ,  that  a  little  difcredit  amongft  men  would  make  him  afhamed  of  himfelf,  and 
 that  his  fhame  would  work  his  amendment  -,  which  if  it  did,  other  accufation  there 
 mould  not  need ;  could  his  anfwer  be  thought  fufficient ,  could  it  in  the  judgement 
 of  diicreet  men,  free  him  from  all  blame?  No  more  can  the  hope  Mr.  Tracers 
 conceived ,  to  reclaim  me  by  publick  fpeech ,  juftifie  his  fault  againft  the  eftablifhed 
 Order  of  the  Church. 
 
 18.  His  thinking  it  meet,  he  fhottld  fir  (t  openly  dif cover  to  the  People  the  Tares  ths.i 
 had  been  (own  amongfi  them ,  and  then  require  the  handfif  Authority  to  mow  them  down-, 
 doth  oneiy  make  it  a  Queftion  ,  Whether  his  opinion  that  this  was  meet ,  may  be 
 a  priviledge  or  protection  againft  the  lawful  Conftitution  which  had  before  de- 
 termined of  it  as  of  a  thing  unmeet.  Which  Queftion  I  leave  for  themtodifcufle 
 whom  it  moft  concerneth.  If  the  Order  be  fuch ,  that  it  cannot  be  kept  without 
 hazarding  a  thing  fo  precious  as  a  good  Confcience ,  the  peril  whereof  could  be  no 
 greater  to  him,  than  it  needs  muft  be  to  all  others  whom  it  toucheth  in  like  Cau- 
 fes  5  then  this  is  evident  ,  it  will  be  an  effectual  motive  ,  not  onely  for  England, 
 but  alfo  for  other  Reformed  Churches ,  even  Geneva  it  felf  [  for  they  have  the  like  3 
 to  change  or  take  that  away  which  cannot  but  with  great  inconvenience  be  obfer- 
 ved.  In  the  mean  while  the  breach  of  it  may ,  in  fuch  confederation ,  be  pardoned 
 \_  which  truly  I  wifh  howfoever  it  be  ]  yet  hardly  defended  as  long  as  it  ftandeth  in  force 
 uncancelled. 
 
 19.  Now  ,  whereas  he  confeffeth  another  way  had  been  more  convenient ,  and  that 
 he  found  in  himfelf  fecret  unwillingneffe  to  doe  that  which  he  did ,  doth  he  not 
 fay  plainly  ,  in  effect ,  that  the  light  of  his  own  Under  ftanding,  proved  the  way  that 
 he  took  perverfe  and  crooked  •,  Reafon  was  fo  plain  and  pregnant  againft  it ,  that 
 his  Minde  was  alienated,  his  Will  averted  to  another  courfe •f  yet  fomewhat there 
 was  that  fo  farr  over-ruled  ,  that  it  muft  needs  be  done  even  againft  the  very 
 ftream,  what  doth  it  bewray?  Finally  his  purpofed  Proteftation ,  whereby  he  meant 
 openly  to  make  it  known,  that  he  did  not  allow  this  kinde  of  proceeding,  and  there- 
 fore would  fatisfie  men  otherwife ,  and  deal  no  more  in  this  Place  ,  fheweth  his  good 
 minde  in  this,  that  he  meant  to  ftay  himfelf  from  further  offending  5  butitferveth 
 not  his  turn.  He  is  blamed  becaufe  the  thing  he  hath  done  was  amifte ,  and  his 
 Anfwer  is.  That  which  I  would  have  dons  afterwards  had  been  well  y  iffobelhad 
 done  it.  * 
 
 20.  But  as  in  this  heftandgth  perfwaded  ,  that  he  hath  done  nothing  befides  duty, 
 fo  he  taketh  it  hardly,  that  the  High  Commiffioners  fhbuld charge  him  with indif- 
 cretion.  Wherefore ,  as  if  he  could  fo  wafli  his  hands ,  he  maketh  a  long  and  a  large 
 declaration  concerning  the  carriage  of  himfelf :  how  he  waded  in  matters  of  [mailer 
 weight,  and  how  in  things  of  greater  moment;  how  wary  he  dealt  5  how  naturally  he 
 took  his  things  rifrng  from  the  Text  5  how  clofely  he  kept  himfelf  to  the  Scriptures  he  took  in 
 hand;  how  much  pains  he  took  to  confirmthenecefity  of  believing  J-ttfificationby  Chrifl 
 onely,  and  to  fhew  how  the  church  of  Rome  denieth  that  a  man  is  favedby  Faith 
 alone ,  without  works  of  the  Law-,  what-fjfo  Sons  j>f Thunder  would have  done,  if  they 
 had  been  in  his  cafej.  that  his  Anfwer  was  very  temperate ,  without  immodefi  orre- 
 proachful  fpeech,  that  when  he  might  before  all  have  reproved me ,  he  did  not,  but 
 contented  himfelf  with  exhorting  me  before  all ,  to  follow  NathanV  example ,  andre- 
 vifit  my  Doclrine-j  when  he  might  have  followed  Saint.  Paul's  example  in  reproving 
 
 Peterj 
 
50 6  Mr.  HookerV Anfwr 
 
 Peter ,  he  did  not  ,  but  exhorted  me  with  Peter ,  to  endure  to  be  withflood.     This 
 Teftimony  of  his  difcreet  carrying  himfelf  in  the  handling  of  his  matter,  being  more 
 agreeably  framed  and  given  him  by  another  than  by  himfelf,  might  make~fome- 
 what  for  the  praife  of  his  Perfon-,  but  for  defence  of  his  a&ion  unto  them  by  whom 
 he  is  thought  undifcreet ,  for  not  conferring  privately  before  he fpake,  willitferve 
 to  anfwer ,  that  when  he  fpake  ,  he  did  it  considerately  t   He  perceiveth  it  will 
 not ,  and  therefore  addeth  reafons ,  fuch  as  they  are  :  as  namely ,  how  he  purpo- 
 fed  at  the  firft  to  take  another  courfe ,  and  that  was  this ,  Pnbhckly  to  deliver  the 
 truth  of  fuch  Doctrine  as  I  had  otherwise  taught ,  and  at  convenient  opportunity  to  con- 
 ferr  with  me  upon  fuch  points.     Is  this  the  rule  of  Chrift  C  If  thy  Brother  offend  open- 
 ly in  his  fpeech  ,  controll  it  firft  with  contrary  fpeech  openly  ,  and  conferr  with 
 him  afterwards  upon  it,  when  convenient  opportunity  ferveth?  Is  there  any  Law 
 of  God  or  Man  ,  whereupon  to  ground  fuch  a  Refolution?  any  Church  extant  in 
 the   World  ,  where    Teachers  are  allowed  thus  to  doe  ,  or  to  be  done  unto  ? 
 He  cannot  but  fee  how  weak  an  allegation  it  is ,  when  he  bringeth  in  his  following 
 this  courfe  ,  firft  in  one  matter,  and  fo  afterwards  in  another,  to  approve  himfelf , 
 now  following  it  again.     For  it  the  purpofe  of  doing  of  a  thing  fo  uncharitable  be 
 a  fault,  the  deed  is  a  greater  fault  5  and  doth  the  doing  of  it  twice,  make  it  the  third 
 time  fit  and  allowable  to  be  done  <     The  weight  of  the  Caufe ,  which  is  his  third  de- 
 fence ,  relieveth  him  as  little.     The  weightier  it  was ,  the  more  it  required  confi- 
 derate   advice  and  confultation ,  the  more  it  flood  him  upon  to  take  good  heed  > 
 that  nothing  were  rafhly  done  or  fpoken  in  it,      But  he  meaneth  weighty  ,    in  re- 
 gard of  the  wonderful  danger,  except  he  had  prefently  withftood  me  without  expect- 
 ing a  time  of  Conference.     This  Caufe  being  of  fuch  moment  that  might  prejudice  the 
 Faith  of  Chrift ,  encourage  the  ill-affecled to  continue  (iill in  their  damnable  tvdjcs  ,  ando- 
 ther  weak  in  Faith ,  tofuffer  them] elves  to  be  f educed,  to  the  deflrucl 'ion  of  their  Souls ', 
 he  thought  it  his  bound  en  duty  to  fpeak  before  he  talked  with  me.     A  man  that  Ihould 
 read  this  ,  and  not  know  what  I  had   fpoken ,  might  imagine  that   I  had  at 
 the  leaft  denied  the  Divinity  of  Chrift.     But  they  which  were  prefent  at  my 
 fpeech ,  and  can  teftifie ,  that  nothing  pafled  my  lips  more  than  is  contained  in  their 
 Writings ,  whom ,  for  foundnefle  of  Doctrine ,  Learning  ,  and  Judgment ,  Mr. 
 Travers  himfelf  doth  ,  I  dare  fay ,  not  onely  allow  ,  but  honour  •,    they  which 
 heard,  and  do  know,  that  the  Doctrine  here  fignified  in  fo  fearful  manner ,  the 
 Doctrine  that  was  fo  dangerous  to  the  Faith  of  Chrift,  that  wasfo  likely  to  encou* 
 rage  ill- affected  men  to  continue  ft  ill  in  their  damnable  wayes  •,  that  gave  fo  great  caufe 
 to"  tremble  for  fear  of  the  prefent  deflruffion  of  Souls ,  was  onely  this  ,  I  doubt 
 not  but  God  was  merciful  to  fave  thoufands  of  our  Fathers ,  living  heretofore  in  the  Po- 
 fifb  Super  ftition ,  in  as  much  as  they  finned  ignorantly ;  and  this  fpoken  in  a  Ser- 
 mon ,  the   greateft  part  whereof  was  againft   Popery  ,   they  will  hardly   be  a- 
 ble  to  difcern  how  CHRISTIANITY  mould  herewith  be  fo  grievoufly 
 lhaken. 
 
 21.  Whereby  his  fourth  excufe  is  alfo  taken  from  him.  For  what  doth  it  boot 
 him  to  fay,  The  time  was  fhort  wherein  he  was  to  preach  after  me ,  when  his  Preaching 
 of  this  matter  perhaps  ought ,  furely  might  have  been  either  very  well  omitted,  or 
 at  leaft  more  conveniently  for  a  while  deferred  -7  even  by  their  Judgements  that 
 caft  the  moft  favourable  afpect  towards  thefe  his  hafty  proceedings.  Thepoyfon 
 which  men  had  taken  at  my  hands,  was  not  fo  quick  and  ftrong  in  operation,  as  in 
 eight  dayes  to  make  them  paft  cure  $  by  eight  dayes  delay ,  there  was  no  likelihood 
 that  the  force  and  power  of  his  Speech  could  dye  $  longer  meditation  might  bring 
 better  and  ftronger  proofs  to  minde ,  than  extemporal  dexterity  could  furnifh  him 
 with:  And,  who  doth  know  whether  Time,  the  onely  Mother  of  found  Judgement 
 and  difcreet  dealing,  might  have  given  that  action  of  his  fome  better  ripenefs,  which,by 
 fo  great  feftination  hath,  as  a  thing  born  out  of  time,  brought  fmall  joy  unto  him 
 that  begat  it  <  Doth  he  think  it,  had  not  been  better ,  that  neither  my  fpeech  had 
 feemed  in  his  eyes  as  an  Arrow  flicking  in  a  thigh  of  Flefti-  nor  his  own  asaChilde 
 whereof  he  muft  needs  be  delivered  by  an  hour  <  His  laft  way  of  disburthening  him- 
 felf, is,  by  cafting  his  Load  upon  my  Back ,  asif  I  had  brought  him  by  foimerCon- 
 ferencesjout  of  hope ,  that  any^fruit  mould  ever  come  of  conferring  with  me.    Loth  I 
 
 am 
 
to  Mr.  Travers  bu Supplication.  507 
 
 am  to  rip  up  thofe  Conferences ,  whereof  he  maketh  but  a  flippery  and  loofe  re- 
 lation. In  one  of  them  the  queftion  between  us  was,  Whether  the  perlwafion  of  Faith 
 concerning  remifllon  of  finnes ,  eternal  life ,  and  whatfoever  God  doth  promife  unto 
 man ,  be  as  free  from  doubting ,  as  the  perfwafion  which  we  have  by  fenfe  con- 
 cerning things  tafted ,  felt,  andfeen.?  For  the  Negative,  I  mentioned  their  example, 
 whofe  Faith  in  Scripture  is  moft  commended ,  and  the  experience  which  all  faith- 
 ful men  have  continually  had  of  themfelves.  For  proof  of  the  Affirmative,  which 
 he  held,  I  defiring  to  have  fome  reafon,  heard  nothing  but  all  good  Writers  often- 
 times inculcated.  At  the  length,  upon  requeft  to  fee  fome  one  of  them  ,  Peter  Mar- 
 tyr's Common  places  were  brought  ,  where  the  leaves  were  turned  down ,  at  a 
 place  founding  to  this  effeel;  .  That  the  Go/pel  doth  make  cbriflians  more  vertttotts , 
 than  moral  Philofophy  doth  make  Heathens  :  which  came  not  near  the  queftions  by  ma- 
 ny miles. 
 
 22.  In  the  Other  Conference  he  queftioned  about  the  matter  of  Reprobation,  mif- 
 liking  firft,  that  I  had  termed  God  a  permiflive,  and  no  pofitive  caufeoftheevil, 
 which  the  Schoolmen  do  call  malum  culpa.  Secondly ,  that  to  their  Objection,  who 
 fay,  if  I  he  elected,  do  what  I  will ,  I  jhall  be  faved ,  I  had  anfwered  ,  that  the  will 
 of  God  in  this  thing  is  not  abfolute,  but  conditional,  to  fave  his  ElecT:  believing, 
 fearing,  and  obediently  ferving  him.  Thirdly,  that  to  flop  the  mouths  of  fuch 
 as  grudge  and  repine  againft  God  for  rejecting  Caft- away s,  I  had  taught  that  they 
 are  not  rejected,  no  not  in  the  purpofe  and  counfel  of  God  ,  without  a  forefeenwor- 
 thineffe  of  rejection  going,  though  not  in  time,  yet  in  order,  before.  For  if 
 God's  ele&ing  do  in  order  (as  needs  itmuft)  prefuppofe  the  forefight  of  then- 
 being  that  are  ele&ed,  though  they  be  eleded  before  they  be^  nor  onely  the  po- 
 fitive forefight  of  their  being ,  but  alfo  the  permiflive  of  their  being  miferable , 
 becaufe  Election  is  through  mercy  ,  and  mercy  doth  always  prefuppofe  mifery  : 
 it  followeth  ,  that  the  very  Chofeh  of  God  ackhowledgetothepraifeoftherich.es 
 of  his  exceeding  free  compaflion ,  that  when  he  in  his  fecret  determination  let  it  down, 
 Thofe  (ball  live  and  not  dye,  they  lay  as  ugly  fpectacles  before  him,  as  Lepers  cove- 
 red with  dung  and  mire,  as  ulcers  putrified  in  their  Fathers  loyns,  miferable,  worthy  to 
 be  had  in  deteftation  -,  and  fhall  any  forfaken  Creature  be  able  to  fay  unto  God,  Thoa 
 didft  plunge  me  into  the  depth  ,  and  affign  me  unto  endlefs  torments ,  onely  to  fatisfie 
 thine  own  will ,  finding  nothing  in  me  for  which  I  could  feem  in  thy  fight  fo  well  worthy 
 to  feel  everlafting  flames  ? 
 
 23.  When  I  law  that  Mr.  Travers  carped  at  thefe  things,  onely  becaufe  they  lay 
 not  open  5>  I  promifed  at  fome  convenient  time  to  make  them  clear  as  light ,  both  to 
 him  and  all  others.  Which ,  if  they  that  reprove  me  will  not  grant  me  leave  to 
 doe,  they  muft  think  that  they  are  for  fome  caufe  or  other  more  defirous to  have 
 me  reputed  an  unfound  man  ,  then  willing  that  my  fincere  meaning  mould  appear- 
 and be  approved.  When  I  was  further  asked  what  my  grounds  were. ?  I  anfwer- 
 ed, that  Saint  Paul's  words  concerning  this  Caufe  were  my  grounds.  His  next  De- 
 mand, What  Author  I  did  follow  in  expounding  Saint  Paul,  and  gathering  the  Do- 
 ftrine  out  of  his  words,  againft  the  judgement  (he  i'.irh)  of  all  churches ,  and  all 
 good  Writers.  I  was  well  allured,  that ,  to  control  this  over-reaching  fpeech ,  the 
 lentences  which  I  might  have  cited  out  of  Church -Confeffions,  together  with  the 
 beft  learned  Monuments  of  former  times ,  and  not  themeaneftofourown,  were  mo 
 in  number  than  perhaps  he  would  willingly  have  heard  of :  but  what  had  this  booted 
 me  ?  For,  although  he  himfelf  in  generality  do  much  ufe  thofe  formal  fpeeches. 
 All  Churches  and  all  good  Writers  :  yet ,  as  he  holdeth  it ,  in  Pulpit ,  lawful  to  fay 
 in  general,  the  Pafnims  think  this ,  or  the  Heathens  that ,  but  utterly  unlawful  to  cite 
 any  fentence  of  theirs  that  fay  it:  fo  he  gave  me  at  that  time  great  caufe  to  think5 
 that  my  particular  alledging  of  other  mens  words ,  to  mew  their  agreement  with  minea 
 would  as  much  have  difpleafed  hisminde,  as  the  thing  it  felf  for  which  it  had  been  al- 
 ledged  -,  for  he  knoweth  how  often  he  hath  in  publick  place  bitten  me  for  this,  although 
 I  did  never  in  any  Sermon  ufe  many  of  the  Sentences  of  other  Writers,  and  do  make 
 moft  without  any;  having  always  thought  it  meeteft,  neither  to  affed:  nor  contemn 
 the  ufe  of  them. 
 
 24.  He  is  not  ignorant ,  that  in  the  very  entrance  to  the  talk ,  which  we  had. 
 
 privately 
 
5oS  Mr.  Hookers   Jnfoer 
 
 privately  at  that  time  ,  to  prove  it  unlawful  altogether  in  Preaching  j  either 
 for  confirmation ,  declaration ,  or  othervvife ,  to  cite  any  thing  but  mere  Canoni- 
 cal Scripture,  he  brought  in,  The  Scripture  is  given  by  infpiration,  and  is  profitable 
 to  teach,  improve,  &c.  urging  much  the  vigour  of  thefe  two  Claufes ,  The  man  of 
 Cod  and  every  good  work.  If  therefore  the  work  were  good  which  he  required  ac 
 my  hands ,  if  privately  to  (hew  why  I  thought  the  Doctrine  I  had  delivered  to  be 
 according  to  Saint  Paul's  meaning,  were  a  good  work,  can  they  which  take  the 
 place  before  alledged  for  a  Law,  condemning  every  man  of  God,  who,  in  doing 
 the  work  of  Preaching  any  other  way  ufeth  human  Authority ,  like  ic  in  me ,  if,  in 
 the  work  of  ftrengthening  that  which  I  had  preached  ,  I  mould  bring  forth  the 
 teftimonies  and  the  fayings  of  mortal  men  i  I  alledged  therefore  that  which  might 
 under  no  pretence  in  the  world  bed  ifallowed,  namely  reafons,  not  meaning  there- 
 by mine  own  reafon ,  as  now  it  is  reported,  but  true,  found,  divine  reafon; 
 reafon  whereby  thofe  Conclusions  might  be  out  of  Saint  Paul  demonftrated  , 
 and  not  probably  difcourfed  of  onely  v  reafon,  proper  to  that  fcience  where- 
 by the  things  of  God  are  known ;  Theological  Reafon  ,  without  Principles  in 
 Scripture  that  are  plain  ,  foundly  deduced  more  doubtful  inferences ,  in  fuch  fort 
 that  being  heard  they  cannot  be  denied  ,  nor  any  thing  repugnant  unto  them 
 received ,  but  whatfoever  was  before  othervvife  by  mifcolle<5Hng  gathered  out  of 
 dark  places  ,  is  thereby  forced  to  yield  itfelf ,  and  the  true  confonant  meaning  of 
 Sentences  not  underftood,  is  brought  to  light.  This  is  the  reafon  which  I  in- 
 tended. If  it  were  poflible  for  me  to  efcape  the  Ferula  in  any  thing  I  do  or 
 fpeak,  I  had  undoubtedly  efcaped  in  this.  In  this  I  did  that  which  by  fome 
 is  enjoyned  as  the  only  allowable ,  but  granted  by  all  as  the  mod  fure  and 
 fafe  way  ,  whereby  to  refolve  things  doubted  of  in  matters  appertaining  to  Faith 
 and  Chriftian  Religion.  So  that  Mr.  Travers  had  here  fmall  caufe  given  him  to 
 be  weary  of  conferring ,  unlefle  it  was  in  other  refpe&s ,  than  that  poor  one  which 
 is  here  pretended,  that  is  to  fay,  the  little  hope  he  had  of  doing  me  any  good  by 
 conference. 
 
 25.  Yet  behold  his  firft  reafon  of  not  complaining  to  the  High  Commiflion , 
 is  ,  That  fith  I  offended  onely  through  an  over -char  it  able  inclination ,  he  conceived  good 
 hope  ,  when  I  jhould  fee  the  truth  cleared y  and  fome  fcruples ,  which  were  in  my 
 minde,  removed  by  his  diligence,  I  would  yield.  But  what  experience  foever  he  had 
 of  former  Conferences,  how  fmall  foever  his  hope  was,  that  fruit  would  come  of 
 it,  if  he  mould  have  conferred,  will  any  man  judge  this  a  Caufe  fufficient,  why 
 to  open  his  mouth  in  publick ,  without  any  one  word  privately  fpoken :  He  might 
 have  confidered  that  men  do  fometimes  reap ,  where  they  low  but  with  fmall 
 hope  5  he  might  have  confidered,  that  although  unto  me  ( whereof  he  was  not  cer- 
 tain neither )  but  if  to  me  his  labour  fhould  be  as  Water  fpilt  or  poured  into  a 
 torne  dim  ,  yet  to  him  it  could  not  befruitleiTetodothat,  which  Order  in  Chri- 
 ftian Churches ,  that  which  Charity  amongft  Chriftian  men ,  that  which  at  ma- 
 ny men's  hands  ,  even  common  humanity  it  felf ,  at  his ,  many  other  things  be- 
 fides ,  did  require.  What  fruit  could  there  come  of  his  open  contradicting  in 
 fo  great  hafte ,  with  fo  fmall  advice ,  but  fuch  as  muft  needs  be  unpleafant ,  and 
 mingled  with  much  acerbity  i  Surely  ,  he  which  will  take  upon  him  to  defend, 
 that,  in  this,  there  was  no  over-fight,  muft  beware,  left,  by  fuch  defences,  he 
 leave  an  opinion  dwelling  in  the  mindes  of  men,  that  he  is  more  ftiflf  to  maintain 
 what  he  hath  done  ,  then  careful  to  doe  nothing  but  that  which  may  juftly  be  main- 
 tained. 
 
 •2.6.  Thus  have  I,  as  near  as  I  could,  ferioufly  anfwered  things  of  weight :  with 
 fmaller  I  have  dealt ,  as  I  thought  their  quality  did  require.  I  take  no  joy  inftriving, 
 I  have  not  been  nuzled  or  trained  up  in  it.  I  would  to  Chrift  they  which  have  at  this 
 prefent  enforced  me  hereunto ,  had  fo  ruled  their  hands  in  any  reafonable  time ,  that 
 I  might  never  have  been  conftrained  to  ftrike  fo  much  as  in  mine  own  defence.  Where- 
 fore toprofecute  this  long  and  tedious  contention  no  further,  I  fhallwilh  that  your 
 Grace  and  their  Honours  ("unto  whofe  intelligence  the  dutiful  regard,  which  I  have 
 of  their  Judgments,  maketh  me  defirous,  that  as  accufations  have  been  brought  a- 
 gainft  me,  fo  that  this  my  anfwer  thereunto  may  likewife  come )  did  both  with  the 
 
 one 
 
to  Mr.  T&  avers  Supplication  to  the  Council.  509 
 
 one  and  the  other ,  as  Confldntine  with  Books  containing  querulous  matter.  Whe- 
 ther this  be  convenient  to  be  vviihed  or  no,  I  cannot  tell:  But  fich  there  can  come 
 nothing  of  contention ,  but  the  mutual  wafte  of  the  Parties  contending,  till  a  com- 
 mon enemy  dance  in  the  afhes  of  them  both  ,  Idowifh  heartily  that  the  grave  advice 
 which  Conflantine  gave  for  re-uniting  of  his  Clergy  fo  many  times,  upon  fome  fmall 
 occafions ,  in  fo  lamentable  fort  divided  •,  or  rather  the  ftritft  Commandment  of  Chrift 
 unto  his,  that  they  mould  not  be  divided  at  all ;  may  at  the  length,  if  it  be  his  blefTed 
 will,  prevail  fo  fair,  at  leaft  in  this  corner  of  the  Chriftian  world ,  totheburyin^ 
 and  quite  forgetting  of  ftrife,  together  with  the  Caufes  that  have  either  bred  it ,  or 
 brought  it  up,  that  things  of  fmall  moment  never  disjoyn  them,  whom  one  God 
 one  Lord,  one  Faith,  one  Spirit,  oneBaptifm,  bands  of  fo  great  force  have  linked- 
 that  a  refpe&ive  eye  towards  things  wherewith  we  mould  not  be  difquieted  ,  make  us 
 not ,  as  through  infirmity  the  very  Patriarchs  themfelves  fometimes  were,  full  gorged, 
 unable  to  fpeak  peaceably  to  their  own  Brother.  Finally ,  that  no  ftrife  may  ever 
 be  heard  of  again ,  but  this,  Who  fhall  hate  ftrife  moft,  who  fhall  purfue  peace  and 
 unity  with  fwifteft  paces. 
 
 ■ 1 — — 
 
 ■   ■■• 
 
 i 
 
 ■ 
 
 Aaaa  TO 
 
;io 
 
 TO   THE 
 
 Chriftian  Reader. 
 
 Here  as  many  defirous  of  refolution  in  Jome  Feints  handled  in 
 this  learned  Difcottrfe,  were  ear ne ft  to  have  it  Copied  out  ^ 
 to  eafe  fo  many  labours ■,  it  hath  been  thought  mo  (I  worthy 
 and 'very  necejfary  to  be  printed:  that  not  onely  they  might 
 be  fat  is  fed,  but  the  whole  church  alfo  hereby  edified.     The 
 rather,  becaufe  it  will  free  the  Author  from  the  [uf pit  ion  of 
 fome  Errors ,  which  he  hath  been  thought  to  have  favour- 
 ed.    Who  might  well  have  anfwered with  Cremutius  in  Ta- 
 citus, Verba  mea  arguuntur,  adeo  fadorum  innocens  fum. 
 Certainly ,  the  event  of  that  time  wherein  he  lived \  jhewed 
 that  tobe  true ,  which  the  fame  Author  fpake  of  a  worfe,  Cui 
 deerat  inimicus ,  per  amicos  oppreflus;  and  that  there  is  not  minus  periculum  ex  mag- 
 nafama,  quamexmala.     But  he  hath  fo  quit  himfelf,  that  all  may  fee  how,  asitwasfaid 
 \nvmAgri-  ^Agricola,  Simul  fuis  virtutibus,  fimulvitiis  aliorum,  in  ipfam  gloriam  praceps  age-  . 
 batur.     Touching  whom  J  willfay,no  more ,  but  that  which  my  Author  faid  of  the  fame  man, 
 Integritatem,  &c.  intanto  viro  referre  5  injuria  virtutum  fuerit.     But  as  of  all  other 
 his  Writings ,  fo  of  this  J  will  adde  that  which  Velleius  fpake  in  commendation  of Pifo, 
 Nemo  wit,  qui  magis  quae  agenda  erant  curaret ,  fineullaoftentationeagendi.    So 
 not  doubting,  good  Chriftian  Reader ,  of  thy  affent  herein,  but wifhing thy  favourable 
 acceptance  of  this  Work  ( which  will  be  an  inducement  to  fet  forth  others  of  his  Learned 
 labours)  I  take  my  leave ,  from  Corpus  Chrifti  Colledge  in  Oxford,  thcftxthtf 
 July,   1612. 
 
 Thine  in  Chrift  Jcfus, 
 
 Lib.  4.  Ann. 
 
 Lib.  1.  Hirt. 
 
 Lib.  2. 
 
 HE  &CRJ  f  A  CKJ  0  X- 
 
5ii 
 
 A 
 
 LEARNED   DISCOURSE 
 
 O  F 
 
 Juftification ,  Works 
 
 and  how  the  Foundation  of  F  a  i  t  h 
 is  overthrown. 
 
 H  A  B  A  K.      I.  4.. 
 
 The  wicked  doth  compafs  about  the  righteous  :   therefore 
 perverfefudgement  doth  proceed. 
 
 O  R  the  better  manifeftation  of  the  Prophets  meaning  in  this  place         *« 
 we  are  firft  to  confider  the  wic ked^  of  whom  he  faith,  that  They         2- 
 compafs  about  the  righteous :  Secondly,  the  righteous,  that  are  com-         3 " 
 parted  about  by  them  :  and  Thirdly,  That  which  is  inferred  -7 
 Therefore  perverfe  judgement  proceedeth.  Touching  the  firft,  There 
 are  two  kinds  of  wicked  men,  of  whom  in  the  fitt  of  the  former  to 
 the  Corinthians ',  the  blefled  Apoftle  fpeakeththus  :     Do  ye  not  1  Cor. 5.13. 
 judge  them  that  are  within  5  ButGodjudgcth  them  that  art  without. 
 There  are  wicked  therefore  whom  the  Church  may  judge,  and  there  are  wicked  whom 
 Godonelyjudgeth;  wicked  within,  and  wicked  without  the  walls  of  the  Church.  If 
 within  the  Church,  particular  perfons  be  apparently  fuch,  as  cannot  othenvife  be  re- 
 formed ;  the  rule  of  the  Apoftolical  judgment  is  this,  Separate  them  from  among  you  : 
 if  whole  Aflemblies,  this :  Separate  your  [elves  from  among  them  \  Tor  what  fociety  hath 
 light  with  darknefs  {  But  the  wicked,  whom  the  Prophet  meaneth,  were  Babylonians, 
 and  therefore  without.     For  which  caufe  we  have  heard  at  large  heretofore  in  what  fort 
 heurgethGod  to  judge  them. 
 
 2.  Now  concerning  the  righreous,  their  neither  is,   nor  ever  was  any  meer  natu- 
 ral man  abfolutely  righteous  in  himfelf,  that  is  to  fay,  void  of  all  unrighteoufnefs 
 of  all  fin.      We  dare  not  except,  no  not  the  bleited  Virgin  her  felf,  of  whom  "  orwhofo- 
 although  we  fay  with  St.  Augujline  ,   for  the  honour  fake  which  we  owe  to  our  was  the  aV 
 Lord  and  Saviour  Chrift,    we  are  not  willing  in  this  caufe*  to  move  any  queftion  thor  of  thofe 
 of  his  Mother:  yet  for  afmuch  as  the  Schools  of  Rome  have  made  it  a  queftion  ;  we'  g"™^" 
 may  anfwer  with  *  JLufebius  Emiffcms  ,  who,  lpeaketh  of  her  and  to<  het  in  this  name, 
 
 Aaaas  efteci: 
 
 2  Cor.  6.  % 
 
 go  under  his 
 
*  lz  A  Difcourfe  of  f  unification,  &c. 
 
 effect  :  Thou  didfl ,  by  [fecial  Prerogative  nine  months  together  entertain  within  thedofet 
 of  thy  J-'lefyj  the  hope  of  all  the  ends  of the  Earth  ,  the  honour  of  the  World,  the  common 
 joy  of  Men!  ^ Be  ,  from  whom  all  things  had  their  beginning ,  -kid his  beginning  from  thee-y 
 of  thy  Bo'dy  he  took  the  blood,  which  was  to  be  fied for  the  life  of  the  World;  oftheehetook 
 Knowing  that  which  even  for  thee  be  payed.  Apcccatienimvetcris  nexu,  pcrfenonefiimmunisipft 
 how  the  nenitrix  Redemptoris  :  The  Mother  of  the  Redeemer  himtelf,  is  not  otherwife  loofed 
 hold  tSTue-  from  thebondofantientfinne,  than  by  redemption  :  if  Chrifthavepaidaranfomfor 
 lilon,  feme  aii  eVen  for  her,  it  followeth  ,  that  all,  without  exception,  were  Captives.  If  one 
 Critical  wits  ^e  ^j  £of  au ,  then  all  were  dead  infinne5  all  finful  therefore ,  none  abfolute- 
 SSf  fuSaPS  ly  righteous  in  themfelves  5  but  we  are  abfolutely  righteous  in  Chrift.  The  World 
 that  thefe  thcn°muft  ihew  a  righteous  man ,  otherwife  it  is  not  able  to  fhew  a  man  that  is  perfe<5t- 
 frtfc'vKln-  ly  righteous  :  Chrift  is  made  to  usWifdome^  Juftice,  S anclification,  and  Redemption: 
 mates!  But  if  wt(dom,  becaufe  he  hath  revealed  his  Fathers  will  :  ^w/?/^  becaufe  he  hath  offered  up 
 the  place  j^^felf  a  Sacrifice  for  fin  :  S anclification ,  becaufe  he  hath  given  us  his  Spirit,  Redempti- 
 hlve.be  their  on  becaufe  he  hath  appointed  a  day  to  vindicate  his  Children  out  of  the  bands  of  Cor- 
 owni  their  rUpcion  into  liberty  which  is  glorious.  How  Chrift  is  made  Wifdom,  and  how  Redempti- 
 none rfhet  on, it  may  be  declared,  when  occafion  ferveth.  But  how  Chrift  is  made  the  Righteouf- 
 tiun  that       mff  0f  nlen,  we  are  now  to  declare. 
 
 which  I  have  J  j^&e  js  a  glorifying  Righteoufnefs  of  menin  the  World  to  come :  as  there  is  a 
 byTpm™  juftifying  and  fanclifying  Righteoufnefs  here.  The  Righteoufnefs,  wherewith  we  fhall 
 phrafticalin,  ^e  ciotneci  jn  the  World  to  come ,  is  both  perfect  and  inherent.  That  whereby  here 
 icrprctat.on.  ^  are  juftified  is  perfecl:  -,  but  not  inherent.  That  whereby  we  are  fandified,  is  inhe- 
 rent' but  not  perfed.  This  openetha  way  to  the  underftanding  of  that  grand  queftion, 
 which  hangeth  yet  in  controverfie between  us  and  the  Church  of  Rome,  about  the  mat- 
 ter of  justifying  Righteoufnefs. 
 They  teach  as  ^  puft  a  although  they  imagine,  that  the  Mother  of  our  Lord  and  Saviour  Jefus 
 c'ddw*"  thrift,  were,  for  his  honour,  and  by  his  fpecial  protection ,  preferved  clean  from 
 Sk  the  s'oui  all  finne  :  yet  touching  the  reft,  they  teach  as  we  doe  ,  That  Infants  that  never  did 
 of  man  alone,  aftuaHy  offend,  have  their  Natures  defiled  ,  deftitute  of  Juftice,  averted  from  God ; 
 «!Sv°y  That  in  making  man  righteous,  none  do  efficiently  work  with  God,  but  God.  They 
 caufeofju-  teach  as  we  do,  that  unto  Juftice  no  man  ever  attained ,  but  by  the  Merits  of  Jefus 
 Kusfineme.  Chrift.  They  teach  as  we  do,  That  although  Chrift  as  God,  be  the  efficient ;  as 
 dio  co-effeft-  Man,  the  meritorious  caufe  of  our  Juftice  :  yet  in  us  alfo  there  is  fome  thing  requi- 
 yoanimam  re£^  God  is  the  caufe  of  our  natural  life ,  in  him  we  live  :  but  he  quickneth  not  the 
 /•Sequa.irt  Body  without  the  Soul  in  the  Body.  Chrift  hath  merited  to  make  us  juft :  but,as  a  me- 
 part.juili.6.  jieine  ?  which  is  made  for  health ,  doth  not  heal  by  being  made,  but  by  being  applied ; 
 c.Wemiib.  3.  ^  ^  the  merits  of  Chrift  there  can  be  no  Juftification,  without  the  application  of  his 
 
 Merits.     Thus  farr  we  joyn  hands  with  the  Church  of  Rome. 
 The  diffir-  ^  Wherein  then  do  we  difagree  ?   We  difagree  about  the  nature  and  effence 
 
 tweenthePa-  of  the  Medicine,  whereby  Chrift  cureth  our  Difeafe-,  about  the  manner  of  applying 
 p.ns and  us  if.  about  the  number,  and  the  power  of  means,  which  Godrequirethinusforthe 
 cation.     h"    effectual  applying  thereof  to  our  Souls  comfort.    When  they  are  required  tolhewwhat 
 
 the  righteoufnefs  is  ,  whereby  a  Chriftian  man  is  juftified  : 
 
 a  no.  Aqmn.  1.2.  quart.  100.  Gratia  gratum     they  *  anfwer ,  that  it  is  a  Divine  Spiritual  quality-,  which 
 
 facias,  id  eft,  Mifiain,  crtinanima  quiddam  y  y  received  into  the  Soul ,  doth  fir  ft  make  it  to  be 
 
 reale&pofinvuni,qualitasqi!xdam(jrt.2  conclj        i.  J  '  . 
 
 fupematuraiis,  non  eadem  cum  virtute  infufa,  ut     one  of  them ,   who  are  born  or  God  .•  and  fecondly,  indue 
 
 Magifterj  (ed  ahquid  (art.  3.J  przrcr  virrutes  in-  jt  witn  power  t0  bring  forth  fuch  WOlks  ,  3S  they  do  that 
 fiifas,ndem,  fpem.charitatemJiabitunoquiilam  ,        l    ri  ■  1     r-      \     r  %  *      1     ■       •  j       i> 
 
 (art.  3.  ad  3. )  que  piciupponitur  in  virtutibus  are  born  of  him-, even  as  the  Soul  of  Man  being  pyned  to  his 
 irtis  ficut  earum  principium  &  radix,  cflentiam  Body ,  doth  firft  make  him  to  be  of  the  number  of  reafon- 
 ^^?^Jffii&&&  able  Creatures,  and  fecondly,  inable  him  to  perform  the 
 inpotem'us  animx,  per  quaspotcr.tiimoven-  natural  Functions  which  are  proper  to  h  is  kinde;  Thatit 
 '"  *  d. aftus  vlur'  v'd'  quxft'  ' ' 3'  de  ]uftifi"     maketh  the  Soul  amiable  and  gracious  in  the  fight  ofGod, 
 
 in  regard  whereof  it  is  teimed  Grace  ;  That  it  purgeth,  pu- 
 rifieth,and  wafheth  out  all  the  ftains,and  pollutions  of  fins,that  by  it,through  themeritof 
 Chrift  we  are  delivered  a^  from  fin,  fo  from  eternal  death  and  condemnation,  the  reward 
 of  fin.  This  Grace  they  will  have  to  be  applied  by  infufion-,  to  the  end,  that  as  the  Body 
 is  warm  by  the  heat  which  is  in  the  Body  ,  fo  the  Soul  might  be  righteous  by  inherent 
 Grace:  which  Grace  they  make  capable  ofincreafej  as  the  Body  may  be  more  and  more 
 
 i  warm. 
 
ADifcourfeoffuflification,  &c  fii 
 
 warm ,  fo  the  Soul  more  ati3  more  juftified,  according  as  Grace  mould  be  augmented; 
 the  augmentation  whereof  is  merited  by  good  Works,  as  good  Works  are  made  merito- 
 rious by  it.  Wherefore,  the  firft  receit  of  Grace  in  their  Divinity,  is,  the  firft  Justifica- 
 tion 5  the  increafe  thereof,  the.  fecond  Juftification.  As  Grace  may  be  increafed  by 
 the  merit  of  good  Works:  fo  it  may  be  diminifhed  by  the  demerit  of  fins  venial ,  it 
 may  be  loft  by  mortal  fin.  In  as  much  therefore  as  it  is  needful  in  the  one  cafe  to  repair, 
 in  the  other  to  recover  the  lofs  which  is  made  :  the  infufion  of  Grace  hath  her  fun- 
 dry  after-meals  5  for  the  which  caufe  ,  they  make  many  ways  to  apply  the  infufion  of 
 Grace.  Ic  is  applyed  to  Infants ,  through  Baptifm  ,  without  either  Faith  or  Works, 
 and  in  them  really  it  taketh  away  Original  finne ,  andthepunilhmentdueuntoit  ;  It 
 is  applied  to  Infidels  .and  wicked  men  in  the  firft  Justification ,  through  Baptifm 
 without  Works,  yet  not  without  Faith  j  and  it  taketh  away  bothSinnes  Actual  and 
 Original  together,  with  all  whatfoever  punifhment ,  eternal  or  temporal,  thereby  de- 
 ferv  ed.  Unto  fuch  as  have  attained  the  firft  Justification ,  that  is  to  fay,  the  firft  re- 
 ceit of  Grace,  it  is  applied  farther  by  good  Works  to  the  increafe  of  former  Grace, 
 which  is  die  fecond  Justification.  If  they  work  more  and  more,  Grace  doth  more  in- 
 creafe ,  and  they  are  more  and  more  juftified.  To  fuch  as  diminilhed  it  by  venial 
 finaes,  it  is  applied  by  Holy-water ,  Ave  Maries,  Craftings,  Papal  Salutations ,  and 
 fuch  like,  which  ferve  for  reparations  of  Grace  decayed.  To  fuch  as  have  loft  ic 
 through  mortal  finne,  it  is  applied  by  the  Sacrament  (  as  they  term  it )  of  Penance : 
 which  Sacrament  hath  force  to  conferr  Grace  anew ,  yet  in  fuch  fort,  that  being  fo  con- 
 ferred ,  it  hath  not  altogether  fo  much  power,  as  at  the  firft.  For  it  onely  cleanfeth 
 out  the  Stain  or  guilt  of  finne  committed  3  and  changeth  the  punishment  eternal 
 into  a  temporal  facisradtory  punishment  here ,  if  time  doe  ferve  -.  if  not ,  hereafter 
 to  be  endured,  except  it  be  lightned  by  Mafles,  Works  of  Charity,  Pilgrima- 
 ges, Fafts,  and  fuch  like-,  or  elfe  fhortned  by  pardon  for  term,  or  by  plenary 
 pardon  quite  removed,  and  taken  away.  This  is  the  myftery  of  the  man  of  finne. 
 This  maze  the  Church  of  Rome  doth  caufe  her  Followers  to  tread,  when  they  ask 
 her  the  way  to  Justification.  I  cannot  ftand  now  to  unrip  this  Building,  and  to  fift 
 it  piece  by  piece ;  onely  I  will  paffe  by  it  in  few  words ,  that  that  may  befall  Babylon 
 in  the  pretence  of  that  which  God  hath  builded,as  hapned  unto  Dagon  before  the  Ark. 
 
 6.  Doubtlefs,  faith  the  Apoftle  ,  /  have  counted all  things  lofs ,  and  judge  them  to  be  Fhl1- 2*  ?' 
 dung,  that  I  may  winChrijl-7  and  to  be  found  in  him,   not  having  my  own  righteoufnefs, 
 hut  that  which  is  through  the  Faith  of  Chrifl ,  the  righteoufnefs  which  is  of  God  through 
 Faith.     Whether  they  fpeak  of  the  firft  or  fecond  Justification ,  they  make  it  the 
 effence  of  a  Divine  quality  inherent ,  they  make  it  Righteoufneffe  which  is  in  us.    If 
 it  be  in  us,  then  is  it  ours,  as  our  Souls  are  ours  though  we  have  them  from  God,  arid 
 can  hold  them  no  longer  than  pleafeth  him  $  for  if  he  withdraw  the  breath  of  our 
 noftrils ,  we  fall  to  duft  :  but  the  Righteoufnefs  wherein  we  muft  be  found ,  if  we  will 
 be  juftified ,  is  not  our  own  5  therefore  we  canriot  be  juftified  by  any  inherent  quality. 
 Chrift  hath  merited  righteoufnefs  for  as  many  as  are  found  in  him.     In  him  God  find- 
 eth  us,  if  we  be  faithful,  for  by  Faith  we  are  incorporated  into  Chrift.     Then,  al- 
 though in  our  felves  we  be  altogether  finful  and  unrighteous ,  yet  even  the  man  which 
 is  impious  in  himfeif,  full  of  iniquity ,  full  of  fin  5  him  being  found  in  Chrift  through 
 Faith,  and  having  his  finne  remitted  through  Repentance  5  him  God  upholdeth  with  a 
 gracious  eye ,  putteth  away  his  finne  by  not  imputing  it ,  taketh  quite  away  the  Punish- 
 ment due  thereunto  by  pardoning  it ,  and  accepteth  him  in  Jefus  Chrift,  as  perfectly 
 righteous,  as  if  he  had  fulfilled  all  that  was  commanded  him  in  the  Law :  fhalllfay 
 more  perfectly  righteous  than  if  himfeif  had  fulfilled  the  whole  Law  !     I  mult  take 
 heed  what  I  fay:  but  the  Apoftle  faith  ,  God 'made himto be  fin form  who knew no  fin:  2Cor.s-2»« 
 that  rve  might  be  made  the  righteoufnefs' 'of 'God  in  him.     Such  we  are  in  the  fight  of  God 
 the  Father,  as  is  the  very  Son  of  God  himfeif.     Let  it  be  counted  folly  or  frenfie, 
 or  fury,  whatfoever-,  it  is  our  comfort,  and  our  wifdom-,  we  care  for  no  know- 
 ledge in  the  World  but  this,  That  man  hath  finned  ,  and  God  hath  fuffered -,  That 
 God  hath  made  himfeif  the  Son  of  Man,  and  that  men  are  made  the  righteoufnefTe  of 
 God.     You  fee  therefore  that  the  Church  of  Rome,  in  teaching  Juftification  by  inhe- 
 rent Grace,  doth  pervert  the  truth  of  Chrift ,  and  that  by  the  hands  of  the  Apoftles 
 we  have  received  otherwife  than  She  teacheth.     Now  concerning  the  riahteoufnefs  of 
 
 Sanfti- 
 
5 i±  A  T)ifcourfe  offuftificationy  &c . 
 
 Salification ,  we  deny/it  not  to  be  inherent :  we  grant,  that  unlefs  we  work ,  we  have 
 it  not :  onelw  we  diftinguilh  it  as  a  thing  different  in  nature  from  the  righteoufnefs 
 of  Juftification  :  we  are  righteous  the  one  way,  by  the  faith  of  Abraham;  the  other 
 way,  except  we  do  the  works  of  Abraham,  we  are  not  righteous.     Of  the  one  St.  Paul, 
 
 Rem.  4  «•  To  him  that  \vorkcthnot,but  belhvetb,  Faith  is  counted  for  Righteoufnefs.  Of  the  other, 
 St.  tfobn,  <>)uj  faatjuftitiam,  juftus  eft;  He  is  righteous  which  worketh  Righteouf- 
 neffe.  Oftheone,St.  Paul  doth  prove  by  Abrahams  Example,  that  we  have  it  of  Faith 
 without  Works.  Of  the  other,  St.  tfames  by  Abrahams  Example,  that  by  Works  we 
 have  it,  andnotonely  by  Faith.  St.  Paul  doth  plainly  fever  thefe  two  parts  of  Chriftian 
 righteoufnefs  one  from  the  other,  for  in  the  fixth  to  the  Romans  thus  he  writcth,  Being 
 
 Rom.  6.  freed  from  fin  ^  and  made  Servants  to  God,  ye  have  your  fruit  in  Holineftc,  and  the  end 
 evcrLtfling  life*  Te  are  made  free  from  fin,  and  made  Servants  unto  God;  this  is  the  righte- 
 oufnefs oi  juftification:  ye  have  your  Fruit  in  Holinefs;th.is  is  the  righteoufnefs  ofSancti- 
 fication.  By  the  one ,  we  are  intereffed  in  the  right  of  inheriting  -?  by  the  other  we  are 
 brought  to  the  actual  pofiTefiion  of  eternal  blifs,and  fo  the  end  of  both  is  everlafting  life. 
 
 7.  The  Prophet  Habakkuk  doth  here  term  the  Jews  Righteous  men,  not  only  becaufe 
 beinCT  juftified  by  Faith  they  were  free  from  fin  .•  but  alio  becaufe  they  had  their  mea- 
 fure  of  fruits  in  Holinefs.  According  to  whofe  example  of  charitable  Judgement , 
 which  leaveth  it  to  God  to  difcern  what  we  are,  andfpeaketh  of  them  according  to 
 that  which  theydoprofefsthemfelves  to  be,  although  they  be  not  holy  men,  whom 
 men  do  think ,  but  whom  God  doth  know  indeed  to  be  fuch  :  yet  let  every  Chriftian 
 man  know,  that  in  Chriftian  equity,  he  ftandeth  bound  for  to  think  and  fpeak  of 
 his  Brethren,  as  of  men  that  have  a  meafure  in  the  fruit  of  Holineife ,  and  a  right 
 unto  the  Titles ,  wherewith  God ,  in  token  of  fpecial  favour  and  mercy ,  vouchfafeth 
 to  honour  his  chofen  Servants.  So  we  fee  the  Apoftle  of  our  Saviour  Chrift,  doufe 
 every  where  the  name  of  Saints;  fo  the  Prophet  the  name  of  Righteous.  But  let  us 
 all  be  fuch  as  we  defire  to  be  termed  :  Real  us  impii  eft  piumnomen  ,  faith  Salvianus; 
 Godly  names  do  not  juftifie  godlefs  men.  We  are  but  upbraided ,  when  we  are  hono- 
 red with  names  and  Titles ,  whereunto  our  lives  and  manners  are  not  fuitable.  If  in- 
 deed we  have  our  fruit  in  Holinefs,  notwithftandingwemuftnote,  that  the  more  we 
 abound  therein,  the  more  need  we  have  to  crave  that  we  may  be  ftrengthened  and  fup- 
 rorted  :  Our  very  vertues  may  be  fnares  unto  us.  The  enemy,  that  waiteth  for 
 all  occafions  to  work  our  ruine ,  hath  found  it  harder  to  overthrow  an  humble 
 Sinner ,  than  a  proud  Saint.  There  is  no  man's  cafe  fo  dangerous ,  as  his  whom 
 Sathan  hath  perfwaded,  that  his  own  righteoufnefs  mall  prefent  him  pure  and  blame- 
 leffe  in  the  fight  of  God.  If  we  conld  fay,  we  were  not  guilty  of  any  thing  at 
 all  in  our  Confciences  ( we  know  our  felves  farr  from  this  innocency  •,  we  cannot 
 fay ,  we  know  nothing  by  our  felves  •,  but  if  we  could  )  fhould  we  therefore  plead 
 not  guilty  before  the  prefence  of  our  Judge,  that  fees  fuuher  into  our  hearts 
 than  we  our  felves  can  do'.'  If  our  hands  did  never  offer  violence  to  our  Brethren, 
 a  bloody  thought  doth  prove  us  Murtherers  before  him  :  If  we  had  never  open- 
 ed our  mouth  to  utter  any  fcandalous ,  offenfive  ,  or  hurtful  word ,  the  cry  of 
 our  fecret  cogitations  is  heard  in  the  ears  of  God.  If  we  did  hot  commit  the 
 fins,  which  daily  and  hourly  either  in  deed ,  word  ,  or  thoughts  we  do  commit  5 
 yet  in  the  good  things  which  we  doe ,  how  many  defects  are  there  interming- 
 led 1  God,  in  that  which  is  done,  refpecteth  the  minde  and  intention  of  the  doer. 
 Cutt  off  then  all  thofe  things  wherein  we  have  regarded  our  own  glory,  thofe  things 
 whichmendotopleafemen,  and  to  fatisfie  our  own  liking,  thofe  things  which  we  do 
 for  any  by-refpect,  not  fincerely  and  purely  for  the  love  of  God  :  and  a  fmall  fcore 
 will  ferve  for  the  number  of  our  righteous  deeds.  Let  the  holieft  and  beft  things  which 
 we  do  be  confidered :  we  are  never  better  affected  unto  God  than  when  we  pray  •,  yet 
 when  we  pray  ,  how  are  our  affections  many  times  diffracted  !  how  little  reverence 
 do  we  fliew  unto  the  grand  Majefty  of  God,  unto  whom  we  fpeak  J  How  little  re- 
 morfe  of  our  ownmiferies  !  How  little  tafte  of  the  fweet  influence  of  his  tender  mercies 
 do  we  feel !  Are  we  not  as  unwilling  many  times  to  begin,  and  as  glad  to  make  an  end; 
 as  if  in  dying  ,  Call  upon  me ,  he  had  fet  us  a  very  burthenfome  task  1  It  may  feem 
 fomewhat  extream  ,  which  I  will  fpeak-,  therefore  let  every  one  judge  of  it,  even 
 as  his  own  heart  mall  tell  him,  and  no  otheiwife  -,  I  will  but  onely  make  a  demand : 
 
 If 
 
A  DifcQwfe  of '  f  unification ,   &c.  515 
 
 If  God  mould  yield  unto  us,  not  as  unto  Abraham  ^  If  fifty,  forty,  thirty  twenty, 
 yea,  or  if  ten  good  Perfons  could  be  found  in  a  City,  for  their  fakes  that  City  mould 
 not  be  deftroyed  :  but,  and  if  he  fhould  make  us  an  offer  thus  large-,  Search  all  the 
 Generations  of  men,  fithence  the  Fall  of  our  Father  Adam,  finde  one  man,   that 
 hath  done  one  Action,  which  hath  paft  from  him  pure,  without  any  drain  or  blemifli 
 at  all ,  and  for  that  one  man's  onely  action,  neither  Man  nor  Angel  lliall  feel  the  tor- 
 ments which  are  prepared  for  both.     Do  you  think  that  this  ranfome,  to  deliver  Men 
 and  Angels ,  could  be  found  to  be  among  the  Sons  of  men  ?  The  befl  things  which  we 
 do ,  have  fomewhat  in  them  to  be  pardoned.     How  then  can  we  do  any  thing  merito- 
 rious ,  or  worthy  to  be  rewarded  <  Indeed,  God  doth  liberally  promife  whatfoever  ap- 
 pertained! to  a  bleffedlife,  to  as  many  as  fincerely  keep  his  Law,  though  they  be  not 
 exactly  able  to  keep  it.     Wherefore  we  acknowledge  a  dutiful  necefsity  of  doing  wellj 
 but  the  meritorious  dignity  of  doing  well ,  we  utterly  renounce.     We  fee  how  fair  we 
 are  from  the  perfect  righteoufnefs  of  the  Law  •,  the  little  fruit  which  we  have  in  hoi  t- 
 nefs ,  it  is,  God  knoweth ,  corrupt  and  unfound  :  we  put  no  confidence  at  all  in  it,  we 
 challenge  nothing  in  the  world  for  it ,  we  dare  not  call  God  to  reckoning,  as  if  we  had 
 him  in  our  Debt-books :  our  continual  fuit  to  him,  is,  and  muir  be,  to  bear  with  our  in- 
 firmities, and  pardon  our  offences. 
 
 8.  But  the  People  of  whom  the  Prophet  fpeaketh,  were  they  all,  or  were  the  moft 
 part  of  them  fuch  as  had  care  to  walk  uprightly  C  Did  they  thirft  after  righteoufnefs  -t 
 did  they  wi(h  i  did  they  long  with  the  righteous  Prophet  i  oh  that  our  ways  werefo 
 direct^  that  we  might  keep  thy  Statutes?  Did  they  lament  with  the  righteous  Apoftle  -t 
 oh  miserable  men,  the  good which  rve  voijh  and purpofe,  and f  rive  to  do^wc  cannot?   No,  Rom.  7.  19. 
 the  words  of  the  other  Prophet  concerning  this  People ,  do  ihew  the  contrary.   '  How 
 grievoufly  hath  hfay  mourned  over  them  !  O  finful  Nation ,  laden  with  Iniquity ,  CaP" l>  v'  4" 
 wicked  Seed,  corrupt  children  I  All  which  notwithftanding ,  fo  wide  are  the  bow- 
 els of  his  Companion  enlarged,  that  he  denieth  us  not,  no,  not  when  we  were  laden  with 
 Iniquity ,  leave  to  commune  familiarly  with  him ,  liberty  to  crave  and  intreat ,  that 
 what  Plagues  foever  we  have  deferved ,  we  may  not  be  in  worfe  cafe  than  Unbelie- 
 vers, that  we  may  not  be  hemmed  in  by  Pagans  and  Infidels,     ^erufalem  is  a  finful  pol- 
 luted City  :  but  zperufalem  compared  with  Babylon ,  is  righteous.     And  lliall  the 
 Righteous  be  over-born?  fhall  they  be  compafs'd  about  by  the  Wicked?  But  the 
 Prophet  doth  not  onely  'complain ;  Lord  how  commeth  it  to  pafTe,  that  thou  handleft 
 us  i'o  hardly,  of  whom  thy  Name  is  called,  and  beareft  with  the  Heathen-Nations, 
 that  defpife  thee  C  No,  he  breaketh  out  through  extremity  or  grief,  and  inferreth  vio- 
 lently :  This  proceeding  is  perverfe ,  the  Righteous  are  thus  handled;  therefore  perverfe 
 judgment  doth  proceed.  ' 
 
 <?.  Which  illation  containeth  many  things,  whereof  it  were  better  much  both  for  you 
 to  hear,  and  me  to  (peak,  if  neceffity  did  not  draw  me  to  another  task.     Paul  and 
 Barnabas  being  requefted  to  preach  the  fame  things  again  which  once  they  had  pleach-  Afti  13.  41, 
 ed ,  thought  it  their  Duty  to  fatisfie  the  godly  defires  of  men ,  fincerely  affected  to  44* 
 the  truth.     Nor  may  it  feem  burdenous  for  me ,  nor  for  you  unprofitable ,  that  I  fol- 
 low their  example,  the  like  occafion  unto  theirs  being  offered  me.    .  When  wehadlafl 
 theEpiftleofSt.  iW  to  the  #^n>.>  in  hand,  and  of  that  Epiftlethefe  words:  Inthefe  "cb-  *•**' 
 la(l  dayes  he  hath  fpoken  unto  us  by  his  Son :  After  we  had  thence  collecled  the  nature  of 
 the  viable  Church  of  Chrift  -y  and  had  defined  it  to  be  a  community  of  men  fan&ified 
 through  the  profeltion  of  the  Truth,  which  God  hath  taught  the  World  by  his  Son-,  By  Sanftnca- 
 and  had  declared,  That  thefcopeofChriftian  Doctrine  is  thecomrortofthemwhofe  'a' cf"' *$f™ 
 hearts  are  over-charged  with  the  burden  offinne-,  and  had  pioved  that  the  Docirin  fron/oVh-rs 
 profeffed  in  the  Church  oi  Rome ,  doth  bereave  men  of  comfort,  both  in  their  lives,  "otprofcffing 
 and  in  their  deaths :  Theconclufionintheend,  whereuncowe  came,  was  this,  The  FcrtrneHoli- 
 Churchot  Rome  being  in  Faith  fo  corrupted,  asiheis,  and  rehiring  to  be  reformed,  as  ncli  confirt- 
 fhe  doth ,  we  are  to  fever  our  felves  from  her  -y '  the  example  of  our  Fathers  may  not  re-  puffing"!™'* 
 tain  us  in  communion  with  that  Church,  under  hope  that  we  fo  continuing,  may  be  fa-  in  obeying 
 ved  as  well  as  they.     God,  I  doubt  nor,  was  merciful  to  fave  thoufands  of  them,  ^rirfiUrho? 
 though  they  lived  inPopiihSuperftitions,  uufmuch  as  they  finned  ignorantly  :  but 
 the  Truth  is  now  laid  before  our  Eys,  The  former  part  of  this  laft  Sentence,  namely,thefe 
 words  :  /  doubt  not ,  but  God  was  merciful  tofav:  thoufands  of  our  Fathers  living  in  Po- 
 
516  A  Difccurfe  of fuslificdtion3  &c. 
 
 Marth.24.  i5 
 G:n.  if.  15. 
 
 pifi  Superflitions,  inasmuch  as  they  finned  ignorant  ly:  This  Sentence,  Ibefeechyou 
 to  mark  ,  and  to  fift  it  with  the  feverity  of  auftere  judgement ,  that  if  it  be  found  to  be 
 oold ,  it  may  be  fuitable  to  the  precious  foundation  whereon  it  was  then  laid$  tor  I  pro- 
 teft,  that  if  it  be  hay  or  ftubble,  my  own  hand  fball  let  fire  on  it.  Twoqueftions 
 l:ave  l'ifen  by  this  fpeech  before  alledged  :  The  one,  Whether  our  Fathers ,  infecled 
 with  Popijl)  Errours  and  Super (I  it  ions ,  may  be  faved  ?  The  other,  whether  their  igno- 
 rance be  a  reasonable  inducement  to  make  us  think  they  might  ?  We  are  then  to  examine, 
 firft,  what  poifibility  •,  then,  what  probability  there  is,  that  God  might  be  merciful 
 unto  fo  many  of  our  Fathers. 
 
 10.  So  many  of  our  Fathers  living  inPopifhSuperftitions,  yet  by  the  mercy  of 
 God  be  faved  <i  No  •,  this  could  not  be  :  God  hath  fpoken  by  his  Angel  from 
 Heaven  ,   unto   his   People  concerning  Babylon'  (  by  Babylon  we  underftand  the 
 
 A?oc.  18.4!  Church  of  Rome  •,  )  Co  out  of  her  my  People  ,  that  ye  be  not  Partakers  of  her 
 Plagues.  For  anfwer  whereunto^  firft,  I  do  not  take  the  words  to  be  meant 
 onely  of  Temporal  plagues,  of  the  Corporal  death  ,  forrow,  famine  and  fire, 
 whereunto  God  in  his  wrath  had  condemned  Babylon  ^  and  that  to  fave  his  cho- 
 fen  People  from  thefe  Plagues ,  he  faith ,  Ge  out ,  with  like  intent ,  as  in  the  Gof- 
 pel,  fpeaking  of  ^erufalem's  defolations,  he  faith  ,<  Let  them  that  are  in  Judea,  f.ye 
 unto  the  Mountains  ,  and  them  that  are  in  the  mid/l  thereof depart  out :  or,  as  in  the 
 former  times  to  Lot ,  Arife ,  take  thy  Wife  and  thy  Daughters  which  are  there ,  left  thou 
 be  deflroyed  in  the  punifhment  of  the  City  :  but  forafmuch  as  here  it  isfaid,  Co  out 
 of  Baby  len^  we  doubt,  theireverlaftingdeftru&ion  ,  which  are  Partakers  therein,  is 
 either  principally  meant ,  or  necefiarily  implyed  in  this  Sentence.  How  then  was 
 it  poffible  for  fo  many  of  our  Fathers  to  be  faved ,  fince  they  were  fo  farr  from  depart- 
 ing out  of  Babylon ,  that  they  took  her  for  their  Mother,  and  in  her  bofome  yielded  up 
 theGhoft? 
 
 11.  Firft,  for  the  Plagues  being  threatned  unto  them  that  are  Partakers  in  the  fins 
 of  Babylon,  we  can  define  nothing  concerning  our  Fathers,  out  of  this  Sentence:  unlefs 
 we  fhew  what  the  fins  of  Babylon  be  5  and  what  they  be  which  are  fuch  Partakers  of 
 them,  that  their  everlafting  plagues  are  inevitable.  The  fins  which  may  be  common 
 both  to  them  of  the  Church  of  Borne ,  and  toothers  departed  thence ,  muff  be  fevered 
 from  this  queftion.  He  which  faith,  Depart  out  0/Babylon,  left  ye  be  partakers  of  her  fins : 
 fheweth  plainly ,  that  he  meaneth  fuch  fins ,  as,  except  we feparate our felves,  we 
 have  no  power  in  tire  World  to  avoid ;  fuch  impieties ,  as  by  their  Law  they  have 
 eftablifhed ,  and  whereunto  all  that  are  among  them ,  either  do  indeed  alTtnt ,  or  elfe 
 are,  by  powerful  means,  forced  infhewandappearan.ee,  tofubjectthemfelves.  As 
 for  example,  in  the  Church  oiReme  it  is  maintained,  That  the  fame  credit  and  reverence 
 that  we  give  to  the  Scriptures  of  God,  ought  alfo  to  be  given  to  unwritten  verities, 
 That  the  Pope  is  Supream*  head  minifterial  over  the  Univerfal  Church-militant ;  That 
 the  Bread  in  the  Eucharift  is  tranfubftantiated  into  Chrift  •,  That  it  is  to  be  adored,  and 
 to  be  offered  up  unto  God ,  as  a  Sacrifice  propitiatoiy  for  quick  and  dead  •,  That  Ima- 
 ges are  to  be  worfhipped;  Saints  to  be  called  upon  as  IntercelTors,  andfuchlike. 
 Now,  becaufe  fome  Herefies  do  concern  things  only  believed,  as,  the  tranfubftantiation 
 of  the  Sacramental  Elements  in  the  Eucharift  5  fome  concern  things  which  are  pradi- 
 fed  and  put  in  ure ,  as,  the  adoration  of  the  Elements  tranfubftantiated :  wemuft  note, 
 that  erroneoujly  the  practice  of  that  is  fometime  received ,  whereof  the  doctrine,  that 
 teacheth  it,  is  not  heretically  maintained.  They  are  all  partakers  of  the  maintenance 
 of  Herefies ,  who  by  word  or  deed  allow  them  ,  knowing  them,  although  not  know- 
 ing them  to  be  Herefies  •,  as  alfo  they,  and  that  moft  dangeroufly  of  all  others,  who 
 knowing  Herefie  to  be  Herefie,  do  notwithftanding  in  worldly  refpe&s,  makefem- 
 blance  of  allowing  that ,  which  in  heart  and  judgment  they  condemn  :  But  Herefie  is 
 heretically  maintained ,  by  fuch  as  obftinately  hold  it ,  after  wholfome  admonition. 
 Of  thelaftfort ,  as  ofthe  next  before,  Imakenodoubt,  but  that  their  condemnati- 
 on, without  an  actual  repentance,  is  inevitable.  Left  any  man  therefore  fhould  think, 
 that  in  fpeaking  of  our  Fathers ,  I  fhould  fpeak  indifferently  of  them  all  :  let  my  words 
 I  befeech  you  be  well  marked:  I  doubt  not,  but  Godtvas  merciful  to  fave  thoufands  cf 
 our  Fathers  :  which  thing,  1  will  now,  by  God's  afliftance .  fet  more  plainly  before 
 your  eyes. 
 
 13.  Many 
 
A  Dijcourfe'  of f unification  7  &c.  5, 7 
 
 12.  Many  are  partakers  of  the  error,  which  are  not  of  the  herefie  of  the  Church  ~ 
 of  Rome.   The  people,  following  the  conduct  of  their  guides,  and  obfervin*  as  they 
 did,  exaclly,  that  which  was  prefcribed  ,  thought  th^did  God  good  fervice,  when 
 indeed  they  did  difhonour  him.  Thiswastheir  error:  but  the  Herefie  of  the  Church  of 
 Rome,their dogmatical  Pofitionsoppofite unto  Chriftian  truth,  what  one  man  amon^ft 
 ten  thoufand,  did  ever  underftand?  Of  them,  which  underftand  Roman  Herefies  and 
 allow  them,  allar£  not  alike  partakers  in  the  aclion  of  allowing.    Some  allow  them 
 as  the firft  founders  and  eftablifhers  of  them:  which  crime  toucheth  none  but  their 
 Popes  and  Councels  5  the  people  are  clear  and  free  from  this.     Of  them  which  main- 
 tain Popifh  Herefies,  not  as  Authors,  but  receivers  of  them  from  others,  all  main- 
 tain them  not  as  Matters.    In  this  are  not  the  people  partakers  neither,  but  onely  the 
 Predicants  apd  Schoolmen.    Of  them  which  have  been  partakers  in  this  iin  of  teach- 
 ing Popifh  Herefie,  there  is  alio  a  difference-,  for  they  have  not  all  been  Teachers  of 
 all  Popifli  Herefie.    Put  a  difference,  faith  S.  $ude,  have  compafsion  upon  [erne.  Shall  vcrfe 
 we  lap  up  all  in  one  condition  i  Shall  we  caff  them  all  headlong  !  Shall  we  plunge 
 them  all  into  that  infernal  and  everlafting  flaming  lake  {  Them  that  have  been  parta- 
 kers of  the  errors  of  Babylon,  together  with  them  which  are  in  the  Herefie  i  them 
 which  have  been  the  Authors  of  Herefie,  with  them  that  by  terror  and  violence  have 
 been  forced  to  receive  it  <  Them  who  have  taught  it,  with  them  whofe  fimplicity  hath 
 by  flights  and  conveyances  of  falfe  Teachers,  been  feduced  to  believe  it  ?  Them 
 which  have  been  partakers  in  one,  with  them  which  have  been  partakers  in  many? 
 Them  which  in  many,  with  them  which  in  all  i 
 
 13.  Notwithstanding  I  grant,  that  although  the  condemnation  of  them  be  more1 
 tolerable  then  of  thefe:  yet  from  the  man  that  laboureth  at  the  plough,  to  him  that 
 fitteth  in  the  Vatican  •,  to  all  partakers  in  the  fins  of  Babylon;  to  our  Fat  hers,  though' 
 they  did  but  erroneoufly  praftife  that  which  the  guide  heretically  taught  •  to  all 
 without  exception,  plagues  were  due.     The  pit  is  ordinarily  the  end',  as  well'  of  the 
 guide,  as  of  the  guided  in  blindnefs.      But  wo  worth  the  hour  wherein  we  were 
 born,  except  we  might  promife  our  felves  better  things ;  things  which  accompany 
 mans  falvation,  even  where  we  know  that  worfe,  and  fuch  as  accompany  condemna- 
 tion are  due.    Then  muftwe  (hew  fomeway  howpoffibly  they  might  efcape.  What 
 way  is  there  that  finners  can  find  toefcape  the  judgement  of  God,  but  only  by  ap- 
 pealing to  the  feat  of  his  faving  mercy  i  Which  mercy,  with  Origen,  we  do  not  extend 
 to  Divels  and  damned  fpirits.     God  hath  mercy  upon  rhoufands,  but  there  be  thou*, 
 fands  alfo  which  he  hardneth.     Chrift  hath  therefore  fet  the  bounds,  he  hath  fixed 
 the  limits  of  his  faving  mercy  within  the  compafs  of  thefe  termes :  God  feat  not  his 
 exvn  Son  to  condemn  the  World,  hut  that  the  World  through  him  might  be  Caved.     In  the  John  3- 
 third  of  S.  fohns  Gofpel  mercy  is  reftrained  to  believers  :  He  that  believet'h  fhall  not 
 be  condemned;  He  that  bclievethnot,  is  condemned  already,  because  he  beltevcthnotinthe 
 Son  of  God.    In  the  fecond  of  the  Revelation,  mercy  is  reftrained  to  the  penitent.  For 
 of  J-ezabel  and  her  Sectaries,  thus  he  fpeakth:  J  gave  her  ft  ace to  repent,  and /he  re- 
 pented not.     Behold,  I  will  ca(l  her  into  a  bed,  and 'them  that  commit  fornication  with  her 
 into  great  affliction,  except  they  repent  them  of  their  works ,  and  I  will  kill  her  children  B 
 with  death.     Our  hope  therefore  of  the  Fathers  is,  if  they  were  not  altogether  faitrr- 
 lefs  and  impenitent,  that  they  are  faved. 
 
 14.  They  are  not  all  faithlefs  that  are  weak  in  affenting  to  the  truth,  or  ftifT  in 
 maintaining  things  oppofite  to  the  truth  of  Chriftian  Doctrine.  But  as  many  as  hold 
 the  foundation  which  is  precious ,  though  they  hold  it  but  weakly,  and  as  it  were 
 with  a  (lender  thred,  although  they  frame  many  bafe  and  unfuitable  things  upon  it 
 things  that  cannot  abide  thetryal  of  the  fire  5  yet  fliall  they  pafsthe  fiery  tryal  and 
 be  faved,  which  indeed  have  builded  themfelves  upon  the  Rock ,  which  is  the  foun- 
 dation of  the  Church.  If  then  our  Fathers  did  not  hold  the  foundation  of  Faith,  there 
 is  no  doubt  but  they  were  faithlefs.  If  many  of  them  held  it,  then  is  therein  no-  im- 
 pediment, but  many  of  them  might  be  faved.  Then  let  us  fee  what  the  foundation 
 of  Faith  is,  and  whether  we  may  think  that  thoufands  of  our  Fathers  being  in  Popifh 
 Superftitions,  did  notwithftanding  hold  the  foundation. 
 
 15.  If  the  Foundation  of  Faith  do  import  the  general  ground  whereupon  we  reft 
 when  we  do  believe,  the  Writings  of  the  Evangdifts  and  the  Apoftles  are  the  founda- 
 
 B  b  b  b  tioiv 
 
 i 
 
 2     22.- 
 
^g  A  T)ifcourfe  of  f unification,  &c. 
 
 tion  of  the  Chriftian  Faith :  Credimus  quia  legimus,  faith  $.  Jerome  :  Oh  that  the 
 Church  of  Rome  did  as "  foundl^interpret  thefe  fundamental  Writings  whereupon  we 
 *  They  mifm-  ^.^  Qur  Faitj^  as  ^  doth  willingly  hold  and  irnbrace  them. 
 oniy^y'tn"''        16.  Butif  the  name  of  Foundation  do  note  the  principal  thing  which  is  believed: 
 king  felfe  and  ^^  jg  ^^  tjie  poundation  of  our  Faith  which  St  P4«/  hath  to  Timothy  :b  God  mani- 
 fcs"uuon  Blhc  /*/?*/  ntrfc  #/&,  j»}ifed i/t  the  Spirit,  &e.  thzt  of  Nathaniel,    '  Thou  art  the   Son 
 Scripture,  but  -y  ty  faint  God:  thou  art  the  King  of  ifrae/:  that  of  the  Inhabitants  of  Samaria, 
 *lfobidfvufat  d  This  is  Chn(l  the  Saviour  of  the  world  :  he  that  directly  denieth  this,  doth  utterly 
 Tranfla*ion«  raze  the  very  foundation  of  our  Faith.  Ihave  proved  heretofore,  that  although  the 
 the  only  au.  diurch  0f  Rom  hath  plaid  the  Harlot  worfe  then  ever  did  ifrael,  yet  are  they  not, 
 HowSthty  as  now  the  Synagogue  of  the  fern  which  plainly  deny  Chrift  Jefus,  quite  and  clean 
 rcfufe    no      excluded  from  the  new  Covenant.    But  as  Samaria  compared  with  ^erufalem  is  ter- 
 fsCanSS    med  Aholath,  a  Church  or  Tabernacle  of  her  own5  contrariwife,  ferufalem   Aholi- 
 though    th'y  yath}  the  refting  place  of  the  Lord:  fo,  whatfoever  we  term  the  Church  of  Rome, 
 admit  fundry  ^eQ  we  compare  her  with  Reformed  Churches,  ftill  we  put  a  difference ,  as  then  be- 
 T^Tim+rf.  tween  Babylon  and  Samaria,  fo  now  between  Rome  and  the  Heathenifh  AfTemblies  : 
 c  John  i,  A9-    'Which  Opinion  I  muft  and  will  recall^  I  muft  grant  and  will,  that  the  Church  of  Rome 
 d John  4.4'.    t0CTet|ier  wlth  ail  her  children,  is  clean  excluded.    There  is  no  difference  in  the  World 
 between  our  Fathers  and  Saracens,  Turks  and  Painims,  if  they  did  directly  deny  Chrift 
 crucified  for  the  falvationof  the  World. 
 
 1 7.  But  how  many  millions  of  them  were  known  fo  to  have  ended  their  lives,  that 
 the  drawing  0f  their  breath  hath  ceafed  with  the  uttering  of  this  Faith,  chrift  my  Sa- 
 viour, my  Redeemer  $eftts  ?  Anfwer  is  made,  That  this  they  might  unfainedly  confefs, 
 and  yet  be  far  enough  from  Salvation.     For  behold,  faith  theApoftle,  I  Paul  fay  unto 
 Gal.  5.  i.       you,  that  if  ye  he  arcumcifed ,  Chrifi  fhallfrop  you  nothing.     Chrift  in  the  work  of 
 mans  falvation  is  alone :  the  Galathians  were  caft  away  by  joyning  Circumcifion  and 
 the  other  Rites  of  the  Law  with  Chrift:  the  Church  of  Rome  doth  teach  her  children 
 to  joyn  other  things  likewife  with  him ;  therefore  their  faith ,  their  belief  doth  not 
 profit  them  any  thing  at  all.     It  is  true  that  they  do  indeed  joyn  other  things  with 
 Chrift:  but  how  ••  Not  in  the  work  of  Redemption  it  felf,  which  they  grant,  that 
 Chrift  alone  hath  performed  fufficiently  for  the  falvation  of  the  whole  world  5  but  in 
 the  application  of  this  ineftimable  treafure,  that  it  may  be  effectual  to  their  falvati- 
 on :  how  demurely  foever  they  confefs,  that  they  feek  remiffion  of  fins  no  otherwife  then 
 by  the  blood  of  Chrift,  ufing  humbly  the  means  appointed  by  him  to  apply  the  bene- 
 fit of  his  holy  Blood  -,  they  teach  indeed,  fo  many  things  pernicious  in  Chriftian  Faith, 
 in  fetting  down  the  means  whereof  they  fpeak ,  that  the  very  foundation  of  Faith 
 which  they  hold  is  thereby  <  plainly  overthrown,  and  the  force  of  the  blood  of  Je- 
 e Plainly  in  all  fus  chrift  extingmfhed.     We  may  therefore  difputing  with  them,urge  them  even  with 
 wiiofe  eyes     as  dangerous  fequels,  as  the  Apoftle  doth  the  Galatians.  But  I  demand,  Iffome  of 
 Got  hath  in.  thofe  Galatians  heartily  embracing  the  Gofpel  of  Chrift,  fincere  and  found  in  Faith 
 hE|U  T\ d  this    ( tn's  one  onty  enor  excePtec0  na^  ended  their  lives  before  they  were  ever  taught  how 
 truth.    F<  r    perillous  an  opinion  they  held ;  fhall  we  think  that  the  danger  of  this  error  did  fo  over- 
 theywhich  are  VVeigh  the  benefit  of  their  faith,  that  the  mercy  of  God  might  not  fave  them  1 1  grant 
 "inrkrkne"6,    they  overthrew  the  foundation  of  Faith  by  confequent  5  doth  not  that  fo  likewife 
 and  fee  not     which  the  $  Lutheran  Churches  do  at  this  day  fo  RiRy  and  fo  firmly  maintain?  For 
 
 lights'1  plain"  m^ne  own  Part  *  ^are  not  ^&e  ^eny  tne  P°^ility  of  their  falvation  which  have  been  the 
 in  that  winch  chiefeft  inftruments  of  ours,  albeit  they  carried  to  their  grave  a  perfwafion  fo  greatly 
 they  teach  repugnant  to  the  truth.  Foraftnuch  therefore  as  it  may  be  faid  of  the  Church  of  Rome, 
 thcMtUrw  of  me  hath  yet  a  little  ftrength,  fhe  doth  not  directly  deny  the  foundation  of  Chriftianity  : 
 chrift,  they  Imay,Itruft  without  offence,  perfwade  my  felf  that  thoufands  of  our  Fathers  in  for- 
 whh  Keprfui  mer  ^mes  living  and  dying  within  her  walls,  have  found  mercy  at  the  hands  of  God. 
 
 fully,tht  fame 
 
 with  Euticbes  about  the  proprieties  of  his  nature.  /  The  opinion  of  the  Lutherans  though  it  be  no  direct  denial  of 
 the  foundation,  may  notwithftanding  be  damnable  unto  fome ;  and  I  do  not  think  but  that  in  many  refpects  it  is  lefs 
 damnable,  as  at  this  day  fomc  maintain  it,  than  it  was  in  them  which  held  it  at  firfl  ;  as  Luthir  and  others,  whom  I 
 had  an  eye  unto  in  this  fpcerh.  The  Queflion  is  not ,  Whether  rn  error  with  (uch  and  (uch  circomftances  :  but 
 fimply.  Whether  an  error  overthrowing  the  fonndation,  do  exclude  all  poffibility  of  falvation,  if  it  be  not  recanted,  and 
 txprefly  repented  of. 
 
 18.  What,  although  they  repented  not  of  their  errors  i  God  forbid  that  I  fhould 
 open  my  mouth  to  gain-fay  that  which  Cnrifthimfdfhathfpoken:£^f/'r^^^, 
 
A  Difcourfe  of  ftijlification  y   &c*  51« 
 
 ye  frail  all  perifr.  And  if  they  did  not  repent  they  perifhed.  But  wit-hall  note,  that  we 
 have  the  benefit  of  a  double  Repentance  .•  theleaft  fin  which  we  commit  in  Deed 
 Thought,  or  Word.,  is  death  without  Repentance.  Yet  how  many  things  do  efcape 
 us  in  every  of  thefe,  which  we  do  not  know  i  How  many,  which  we  do  not  obferve 
 to  be  fins  <t  And  without  the  knowledge,  without  the  obfervation  of  fin,  there  is  na 
 actual  Repentance.  It  cannot  then  be  chofen,but  that  for  as  many  as  hold  the  foun- 
 dation, and  have  holden  all  Sins  and  Errors  in  hatred,  the  blelfingof  Repentance  for 
 unknown  Sins  and  Errors  is  obtained  at  the  hands  of  God ,  through  the  gracious 
 mediation  of  Jefus  Chrift,  for  fuch  fuiters  as  cry  with  the  Prophet  David:  Purge  m?y 
 O  Lord,  from  my  fecret  fins, 
 
 19.  But  we  wafh  a  wall  of  lome,  we  labour  in  vain  ,  all  this  is  nothing  *  it  doth 
 not  prove-,  it  cannot  juftifie  that  which  we  go  about  to  maintain.     Infidels  and  Hea- 
 then men  are  not  fo  godlefs ,  but  that  they  may  no  doubt,  cry  God  mercy,  and  de- 
 fire  in  general  to  have  their  fins  forgiven  them.  To  fuch  as  deny  the  foundation  of 
 Faith  there  can  be  no  Salvation  (according  to  the  ordinary  courfe  which  God  doth  ufe 
 in  faving  men  )  without  a  particular  repentance  of  that  Error.     The  Galathians 
 thinking  that  unlefs  they  werecircumcifed,  they  could  not  befaved,  overthrew  the 
 foundation  of  Faith  directly  :  therefore  if  any  of  them  did  die  fo  perfwaded,  whe- 
 ther before  or  after  they  were  told  of  their  Errors,  their  end  is  dreadful  •  there  is  no 
 way  with  them  but  one,  death  and  condemnation.     For  the  Apoltle  fpeaketh  nothing 
 of  men  departed,  but  faith  generally  of  all ,  //  ye  be .circumcifed ,  Cbrifl  frail  profit 
 you  nothing.       Te  are  aboltfred  from  Cbrifl,  whofoever  are  juflified  by  the  Law;  ye  are 
 fallen  from  grace,  Gal.  5.  Of  them  in  the  Church  of  Rome  thereafon  is  the  fame.  For 
 whom  Antichrilt  hath  feduced,  concerning  them  did  not  S.  Paul  fpeak  long  before, 
 they  received  not  the  word  of  truth,  that  they  might  not  be  faved  i  therefore  God 
 would  fend  them  flrong  delufions  to  beleevelies,  that  all  they  might  be  damned  which  be'  a  Thef.  2.  if. 
 lievenot  the  truth,  but  had  pleafure  in  unrighteoufnefs.  And  S.  f-ohn,  All 'that dwell 'upon 
 the  earth  Jhall  worjhip  him,  rvhofe  namfs  are  not  written  in  the  book  of  life,    Apoc.  1?.  Apoc.13.  v.8. 
 Indeed  many  in  former  times  as  their  Books  and  Writings  do  yet  mew,  held  the  foun- 
 dation, to  wit,  fjlvation  by  Chrift  alone,  and  therefore  might  be  faved.     God  hath 
 always  had  a  Church  amongft  them,  which  firmly  kept  his  faving  truth.  As  for  fuch 
 as  hold  with  the  Church  of  Home,  thit  we  cannot  be  faved  by  Chrift  alone  without 
 works  •,  they  do  not  only  by  a  circle  of  confequence  ,  but  directly  deny  the  founda- 
 tion of  Faith  ;  they  hold  it  not,  no  not  fo  much  as  by  a  thred. 
 
 20.  This  to  my  remembrance,  being  all  that  hath  been  oppofed  with  any  counte- 
 nance or  fhew  of  reafon,  I  hope,  if  this  beanfwered,  the  caufe  in  queftion  is  at  an 
 end.  Concerning  general  Repentance  therefore:  what  1  a  Murtherer,  a  Blafphemer, 
 •an  unclean  perfon,  a  Turk,  a  Jew ,  any  finner  to  efcape  the  wrath  of  God  by  a 
 general  Repentance,  God  forgive  me  <  Truly,  it  never  came  within  my  heart,  that  a 
 general  Repentance  doth  ferve  for  all  fins  :it  ferveth  only  for  the  common  over- fights 
 of  our  finful  life,  and  for  the  faults  which  either  we  do  not  mark,  or  do  not  know  that 
 they  are  faults.  Our  Fathers  were  actually  penitent  for  fins,  wherein  they  knew  they 
 difpleafed  God  -,  or  elfe  they  fall  not  within  the  compafs  of  my  firft  fpeech.  Again, 
 that  otherwife  they  could  not  be  faved,  than  holding  the  foundation  of  Chnftian 
 Faith,  we  have  not  only  affirmed,  but  proved.  Why  is  it  not  then  confeffed  ,  that 
 thoufands  of  our  Fathers  which  lived  in  Popifli  Supeiftitions,  might  yet  by  the 
 mercy  of  God  be  faved  i  Firft,  if  they  had  directly  denied  the  very  foundations  of 
 Chriftianity,  without  repenting  them  particularly  of  that  fin,  he  which  faith,  There 
 could  be  no  falvation  for  them ,  according  to  the  ordinary  courfe  which  God  doth 
 ufe  in  faving  men,  granteth  plainly,  or  at  the  leaft  clofely  infinuateth,  that  an  extraordi- 
 nary priviledge  of  mercy  might  deliver  their  fouls  from  Hill,  which  is  more  then 
 I  required.  Secondly,  if  the  foundation  be  denied,  it  is  denied  for  fear  of  fome  Herefie 
 which  the  Church  of  i^w<?maintaineth.  But  how  many  were  there  amongft  our  Fa- 
 thers, who  being  feduced  by  the  common  Error  of  that  C  hurch,  never  knew  the  mean- 
 ing of  her  Herefies?  So  that  although  all  Popifli  Hereticks  did  perifli-,  thoufands  of 
 them  which  lived  in  Popifli  Superftitions  might  be  faved.  Thirdly,  feeing  all  that  held 
 Popifli  Herefies,  did  not  hold  all  the  Herefies  of  the -Pope:  why  might  not  thoufands 
 which  were  infected  with  other  leaven,  live  and  dieunfowred  with  this,  and  fobe  favedf 
 
 Bbbb  2  Fourthlyj 
 
5io 
 
 A  T>ijcourfe  of  '  f unification,  &c. 
 
 Fourthly   If  they  all  held  this  Herefie,  many  there  were  that  held  it,  no  doubt j 
 For  this  is  th«  but  onely  in  a  general  form  of  words  which  a  favourable  Interpretation  might  ex- 
 o.,Ty  thing  »l-  o0und  in  a  fenfe  differing  far  enough  from  the  poyfoned  conceit  ol  Herefie    As  for 
 ud8V*to.     L^mole-  Did  they  hold,  that  we  cannot  be  favedby  Chrift  without  good  works  > 
 KiSyoT  wTourfelvesdosIthink,  all  fay  as  much,  with  this  Conftrudion    falyation  being 
 theirfalvation:     .       as  in  tint  fentence,  Corde  creditor  ad  juftitiam,  Ore  fit  confejsio  ad  (alutem,ex- 
 ofLmnoyl  cent  Infants  and  Men,  cut  off  upon  the  point  of  their  conversion-,  of  the  reft  none 
 «h  worhs     {^\\  (ee  God  but  fuch  as  feek  peace  and  hohnefs,  though  not  as  a  Caufe  of  their 
 Wnh  chrift,  fajvation  yet5  as  a  way  which  they  muft  walk  which  will  be  faved.     Did  they  hold, 
 Srfibe*  that  without  works  we  are  not  juftified  >  Take  juftification  fo  as  it  may  alfo  imply 
 foliation,    fanaification    and  St  fames  doch  fay  as  much.  For  except  there  be  an  ambiguity 
 wOSSSi  m  the  fame  term,  St.  Paul  and  St.  fames  do  contradict  each  the  other :  which  can- 
 daiion ,  we    not  ^e      Now  there  is  no  ambiguity  in  the  name  either  of  Faith,  or  of  Works,  being 
 cannot  be  ia-  ^^  • ,     ^m  both  -m  one  and  t  ne  fame  fenfe.     Finding  therefore,  that  Juftification 
 is  fpoken  of  by  St  Paul,  without  implying  Sandification,  when  he  proveth  that  a 
 manis  juftified  by  faith  without  works  •,  finding  likewife  that  juftification  doth  fome- 
 time  imply  fandification  alfo  with  it :  I  fuppofe  nothing  to  be  more  found,  then  fo 
 to  interpret  St  fames,  fpeaking  not  in  that  fenfe,  but  in  this. 
 
 21    We  have  already  (hewed,  that  there  be  two  kinds  of  Chriftian  righteoufnefs  : 
 the  one  without  us,  which  we  have  by  imputation  h  the  other  in  us  which  confifteth  of 
 faith  hope,  and  charity,  and  other  Chriftian  Vermes :  And  S.  fames  doth  prove  that 
 Abraham  had  not  only  the  one,  becaufe  the  thing  believed  was  imputed  unto  him  for 
 righteoufnefs 5  but  alfo  the  other,  becaufe  he  offered  up  his  Son.  God  givethusboth 
 tne  one  juftice  and  the  other*  the  one  by  accepting  us  for  righteous  in  Chrift-, the  other 
 by  working  Chriftian  righteoufnefs  in  us.    The  proper  and  moft  immediate  efficient 
 caufe  in  uf  of  this  latter  is  the  Spirit  of  adoption  we  have  received  into  our  hearts.  That 
 whereof  it  confifteth,  whereof  it  is  really  and  formally  made,  are  thofe  infufed  vermes, 
 proper  and  peculiar  unto  Saints ,  which  the  Spirit  in  the  very  moment  when  firft  ic 
 is  <uven  of  God  bringeth  with  it :  the  effeds  whereof  are  fuch  adions  as  the  Apoftle 
 doth  call  the  fruits  of  works ,  the  operations  of  the  Spirit :  The  difference  of  the 
 which  operations  from  the  root  whereof  they  fpring,  maketh  it  needful  to  put  two 
 kinds  likewife  of  fandifying  righteoufnefs.  Habitual,  and  Actual.    Habitual,  that 
 holinefs,  wherewith  our  fouls  are  inwardly  indued,  the  fame  inftant,  when  firft  we 
 begin  to  be  the  Temples  of  the  Holy  Ghoft.     Actual,  that  holinefs,  which  after- 
 wards beautifieth  all  the  parts  and  actions  of  our  life,  the  holinefs  for  which  Enoch , 
 f  ob,  Zachar j,  Elizabeth,  and  other  Saints,  are  in  the  Scriptures  fo  highly  commend- 
 ed.   If  here  it  be  demanded,  which  of  thefe  we  do  firft. receive :  I  anfwer,  that  the 
 Spirit,  the  vertue  of  the  fpirit,  the  habitual  juftice, which  is  ingrafted  ,  the  exter- 
 nal juftice  of  Jefus  Chrift ,  which  is  imputed  %  thefe  we  receive  all  at  one  and  the 
 fame  time-,  whenfoever  we  have  any  of  thefe,  we  have  all  5  they  go  together:  Yec 
 $th  no  man  is  juftified  except  he  believe,  and  no  man  believeth  except  he  hath  Faith, 
 and  no  man  except  he  hath  received  the  fpirit  of  Adoption,  hath  Faith:  forafmuch  as 
 they  do  neceilarily  infer  juftification,  and  juftification  doth  of  neceflity  prefuppofe 
 them:  we  muft  needs  hold  that  imputed  righteoufnefs,  in  dignity  being  the  chiefeft, 
 is  notwithstanding  in  order  to  the  laft  of  all  thefe  i  but  Aclual  righteoufnefs ,  which  is 
 the  righteoufnefs  of  good  works  fucceedeth  all,  followeth  after  till,    both  in  order 
 and  time.     Which  being  attentivly  marked,  fheweth  plainly  how  the  faith  of  true 
 Believers  cannot  be  divorced  from  hope  and  love  5  how  faith  is  a  part  of  fandificati- 
 on,  and  yet  unto  juftification  neceflary  -,  how  faith  is  perfeded  by  good  works ,  and 
 not  works  of  ours  without  faith:   Finally,  how  our  Fathers  might  hold,  that  we  are 
 juftified  by  Faith  alone,  and  yet  hold  truly  that  without  works  we  are  not  juftified. 
 Did  they  think  that  men  do  merit  rewards  in  heaven,  by  the  works  they  perform  on 
 earth -f  The  Ancients  ufe  meriting  for  obtaining,  and  in  that  fenfe  they  of  Wittenberg 
 have  it  in  their  Confefllon  5  We  teach  that  good  works  commanded  of  God,  a,K  neceffarily 
 to  be  done,  and  by  the  free  kindnefs  of  God  they  merit  their  certain  rewards.    Therefore 
 fpeaking-as  our  Fathers  did,  and  we  taking  their  fpeech,  in  a  found  meaning,  as  we 
 may  take  our  Fathers,  and  might  for  as  much  as  their  meaning  is  doubtful,  and  cha- 
 rity doth  always  'interpret  doubtful  things  favourably  .«  what  fhould  induce  us  to 
 
 think 
 
A  T>ifcourfe  of  f  unification,  & 
 
 c.  5£I 
 
 think  that  rather  the  damage  of  the  worft  construction  did  light  upon  them  all,  then 
 that  thebletfing  of  the  better  was  granted  unto  thoufands  1  Fiftly,  if  in' the  worft 
 construction  that  may  be  made,  they  had  generally  all  imbraced  it  living,  might  not 
 many  of  them  dying  utterly  renounce  it  i  Hovvfoever  men  when  they  fit  at  eafe,  do 
 vainly  tickle  their  hearts  with  the  vain  conceit  of  I  know  not  what  proportionable  cor- 
 refpondence,  between  their  merits  and  their  rewards,  which  in  the  trance  of  their 
 high  fpeculations  they  dream  that  God  hath  meafuied,  Weighed,  and  laid  up,  as  it 
 were  in  bundles  for  them :  notwithstanding,  we  fee  by  daily  experience,  in  a  number 
 even  of  them,  that  when  the  hour  of  death  approacheth,  when  they  fecretly  hear 
 themfelvesfummoned  forthwith  to  appear,  and  Stand  at  the  Bar  of  that  Judge,  whofe 
 brightnefs  caufeth  the  eyes  of  the  Angels  themfelves  to  dazel,  all  thefe  idle  imagi- 
 nations do  then  begin  to  hide  their  faces;  to  name  merits  then,  is  to  lay  their  fouls 
 upon  the  rack,  the  memory  of  their  own  deeds  is  lothfome  unto  them,  they  forfake 
 all  things,  wherein  they  have  put  any  truft  or  confidence ;  no  Staff  to  lean  upon,  no  eafe, 
 no  reft,  no  comfort  then,  but  ondy  in  Jefus  Chrift. 
 
 22.  Wherefore  if  this  propofition  were  true:  To  hold  in  fuchwife,  as  the  Church 
 cf  Rome  doth,  that  we  cannot  be  faved by  Chrift  alone  without  works,  is  dire  ffly  to  deny  rheymay 
 the  foundation  of  Faith  •,  I  fay,  that  if  this  propofition  were  true  :  neverthelefs  fo  ceafcmpuc 
 many  ways  I  have  (hewed,  whereby  we  may  hope  that  thoufands  of  our  Fathers  which  ™y  c<?nfi* 
 lived  in  popiSh  fuperftition,  might  be  faved.     But  what  if  it  be  not  true  i  What  if  woiks'lmrf 
 neither  that  of  the  Galathians,  concerning  Circumcifion ;  nor  this  of  the  Church  of  yctne!cf 
 Rome  by  Workes  be  any  direct  denial  of  the  foundation  as  it  is  affirmed,  that  both  SpiS,"^!1 
 are  <  I  need  not  wade  fo  far  as  to  difcufs  this  Controverfie,  the  matter  which  firft  was  ftition  ihtydk 
 brought  into  question  being  fo  clear,  as  I  hope  it  is.     Howbeit  becaufe  Idefire,  that  aJ^  piiJ>i»s 
 the  truth  even  in  that  alfo  (hould  receive  light,  I  will  do  mine  indeavour  to  fet  down  ind  y«°denC 
 fomewhatmore  plainly  •,  Firft,  the  foundation  of  Faith,  what  it  is :  Secondly,  what  is  ol  Popery  in 
 directly  to  deny  the  foundation:  Thirdly  whether  they  whom  God  hath  chofen  to  be  juftificsHoh^ 
 heirs  of  life,  may  fall  fo  far  as  directly  to  deny  it  :  Fourthly,  whether  the  Galathians  by  working 
 did  fo  by  admitting  the  error  about  Circumeifion  and  the  Law  3  Laft  of  all,  whether  the  bcfofie  llis 
 Church  ofRome  for  this  one  opinion  of  Works,  maybe  thought  to  do  the  like,  and  ^  ' 
 thereupon  to  be  no  more  a  Chriftian  Church,  than  are  the  ASTemblies  of  Turks  and 
 Jews.  '■'■'■. \!  1 
 
 •23.  This  word  Foundation  being  figuratively  ufed,  hath  always  reference  to  fome-  ^f  '^ 
 what  which  refembleth  a  material  building,  as  both  that  Doctrine  of  Z<nw  and  the  r°i"h uTvo^ 
 community  of  Chriftians  do.  By  the  Mafters  of  Civil  Policy  nothing  is  fomuch  in-  "*(«»««««■ 
 culcated,  as  that  Commonweals  are  founded  ufou  Laws  -,  for  that  a  multitude  cannot  "qutTJlfcere 
 be  compacted  into  one  body  otherwife  then  by  a  common  acception  of  Laws,  where-  »» populi  mm 
 by  they  are  to  be  kept  in  order,     The  ground  of  all  civil  Laws  is  this  :  No  man  ought  corp"  mU 
 te  be  hurt  or  injured  by  another :  Takeaway  this  perfwafion,  and  yet  take  away  all  the  'legVowptTat, 
 Laws  :  take  away  Laws,  and  what  (hall  become  of  Common-  weals  <  So  it  is  in  our  Lu'-de 
 fpiritual  Chriftian  Commmunity  :   I  do  not  mean  chat  Body  Myftical ,    whereof  Kr!*'  -J. 
 Chrift  isonelythehead,  that  Building  un  ufcernable  by  mortal  eyes,  wherein  Chrift  &4.15. " 
 is  the  chief  corner  ftone:  butlfpeak  or  the  vifible  Church  •,  the  "foundation  whereof  EPhef-2, 23- 
 is  the  doctrine  which  the  Prophets  and  the  Apoftles  profeft.     The  mark  whereunto 
 their  Doctrine  tendeth,  is  pointed  at  in  thefe  words  of  Peter  unto  Chrift,  Thou,  hafl 
 the  words  of  eternal  life  :   In  thofe  words  of  Paul  to  Timothy,     The  holy  Scriptures  ]ohn6.6?. 
 are  able  to  make  thee  wife  unto  filvation.  It  is  the  demand  of  nature  it  felt ,  What  (hall2  Tim-3«?' 
 we  do  ts  have  eternal  life  i.  The  defire  of  immortality'  and  the  knowledge  of  that, 
 whereby  it  may  be  obtained,  is  fo  natural  unto  all  men,  that  even  they  who  are  not 
 per'fwaded,  that  they  (hall,  do  notwithftanding  wi(h,  that  they  might  know  a  way 
 how  to  fee  no  end  of  life.     And  becaufe  natural  means  are  not  ablelftill  to  refill  the 
 forceofDearh:  there  is  no  people  in  the  earth  fofavage,  whichhathnot  devifed  fome 
 fupernatural  help  or  other,  to  fly  for  aid  and  fuccour  in  extremities,  againft  the 
 enemiesofthe  Laws.     A  longing  therefore  to  be  faved,  without  understanding  [the 
 true  way  how,hath  been  the  caufeof  all  the  Superftitions  in  the  World.     O  that  the 
 miferableftateof  others,  which  wander  in  darknefs,  and  wot  not  whither  they  go, 
 could  give  us  understanding  hearts,  worthily  to  efteem  the  riches  of  the  mercy  of  God 
 towards  us,  before  whofe  eys  the  doors  of  the  Kingdom  of  Heaven  are  fet  wide  open! 
 
 Should 
 
511  A  Difcourfe  of  fnflification,  <& 
 
 ?c. 
 
 i  Cor.  3. 
 
 fliould  we  offer  violence  unto  iff  it  offereth  violence  unto  us,  and  we  gather  ftrength 
 to  withftand  it.     But  I  am  befides  my  purpofe,  when  I  fall  to  bewail  the  cold  affecltiori 
 which  we  bear  towards  that  whereby  we  mould  be  faved  •,  my  purpofe  being  only  to 
 fet  down,  what  the  ground  of  falvation  is.     The  Doctrine  of  the  Gofpel  propofeth 
 Ci'vationastheend  :  And  doth  it  not  teach  the  way  of  attaining  thereunto  ?  Yet  the 
 a?<.  »'.  t-.     Damofel  poffeft  with  a  fpirit  of  divination,  fpake  the  truth':    Thefe  menarethe  Ser- 
 Heb.  10.  20.     rj/,nis  0j  the  mo  ft  high  Cod,   which  [hew  unto  us  the  way  of  Salvation:  J  new  and  living 
 way  which  Chrift  hath  prepared  for  us,  through  the  vail,  that  is,  his  flejh  ;  Salvation  pur- 
 chafed  bv  the  death  of  Chrift.     By  this  foundation  the  children  of  God  before  the 
 G«i. 49;         written  Law  were  diftihguifned  from  the  fonsof  men  5  the  reverend  Patriarks  both 
 joi).  19.         poffeft  it  living,  and  fpake  exprefly  of  it  at  the  hour  of  their  death.     It  comforted  Job 
 in  the  midft  of  grief :  as  it  was  afterwards  the  anker-hold  of  all  the  righteous  in  ifrael, 
 from  the  writing  of  the  Law,  to  the  time  of  grace.      Every  Prophet  making  mention 
 of  it.     It  was  famoufly  fpoken  of  about  the  time,  when  the  comming  of  Chrift  to  ac- 
 complifh  the  prom ifes,  which  were  made  long  before  it,  drew  near,  that  the  found 
 thereof  was  heard  even  amongft  the  Gentiles.     When  he  was  come,  as  many  as  were 
 his,  acknowledged  that  he  was  their  Salvation ;  he,  that  long  expected  hope  oiifrael~7 
 he,  that  Seed,  in  whom  all  the  Nations  of  the  earth Jhall be  bleffed.     So  that  now  he  is  a 
 Afis  4.]»-      name  of  ruine,  a  name  of  death  and  condemnation,  unto  fuchas  dream  of  anew  Meffi 'as, 
 to  as  many  as  look  for  falvation  by  any  other  but  by  him.    For  amongft  men  there  is 
 riven  no  other  name  under  heaven  whereby  we  muft  be  faved.     Thus  much  S.  Mark  doth 
 ultimate  by  thatj  which  he  doth  put  in  the  front  of  this  book,  making  his  entrance 
 with  thefe  words.'  The  beginning  of  the  Gofpel  of Jefus  Chrijl,  the  Son  of  God.    His 
 Doctrine  he  termeth  the  Gofpel,  becaufe  it  teacheth  Salvation;  the  Gofpel  of  Jefus 
 Chrift  the  fon  of  God,  becaufe  it  teacheth  falvation  by  him.     This  is  then  the  founda- 
 lnkei  11      r'on>  whereupon  the  frame  of  the  Gofpel  is  erected  5  that  very  Jefus  whom  the  Virgin 
 conceived  of  the  holy  Ghoft,  whom  Simeon  imbraced  in  his  arms,  whom  Pilat  con- 
 demned, whom  the  Jews  crucified,  whom  the  Apoflles  preached,  he  is  Chrift,  the 
 Lord,  the  onely  Saviour  of  the  World:  Other  foundation  can  no  man  lay.  Thus  I  have 
 briefly  opened  that  principle  in  Chriftianity,  which  we  call  the  foundation  of  our 
 faith.     It  followeth  now    that  I  declare  unto  you,  what  is  directly  to  overthrow  it. 
 This  will  be  better  opened,  if  we  underftand,  what  it  is  to  hold  the  foundation  of 
 Faith. 
 
 24.  There  are  which  defend,. that  many  of  the  Gentiles,  who  never  heard  the 
 Name  of  Chrift,  held  the  foundation  of  Chriftianity,  and  why  i  they  acknowledged 
 many  of  them,  the  Providence  of  God,  his  infinite  wifedom,  ftrength,  power  5 
 his  goodne'fs,  and  his  mercy  towards  the  Children  of  men  •  that  God  hath  judgment 
 in  ftore  for  the  wicked,  but  for  the  righteous,  which  ferve  him,  rewards,  &c.  In  this 
 which  they  confeffed,  that  lyeth  covered  which  we  believe^  in  the  Rudiments  of  their 
 knowledge  concerning  God,  the  foundation  of  our  Faith  concerning  Chrift,  lyeth 
 fecretly  wrapt  up,  and  is  vertually  contained  :  therefore  they  held  the  foundation  of 
 Faith,  though  they  never  had  it.  Might  we  not  with  as  good  a  colour  of  Reafon 
 defend,  that  every  Plowman  hath  all  the  Sciences,  wherein  Philofophers  have  ex- 
 celled <  For  no  man  is  ignorant  of  their  firft  Principles,  which  do  vertually  contain, 
 whatfoever  by  natural  means  is  or  can  be  known.  Yea,  might  we  not  with  as  great 
 reafon  affirm,  that  a  man  may  put  three  mighty  Oaks  wherefoever  three  Akorns 
 may  be  put  <  For  vertually  an  Akorn  is  an  Oak.  To  avoid  fuch  Paradoxes, 
 we  teach  plainly ,  that,  To  hold  the  foundation,  is,  in  exprefs  terms  to  acknowledg 
 it. 
 
 25.  Now,  becaufe  the  foundation  is  an  affirmative  Propofition,  they  all  over- 
 throw it,  who  deny  it  5  they  directly  overthrow  it,  who  deny  it  directly;  and  they  over- 
 throw  it  by  confequent ,  or  indirectly ,  which  hold  any  one  afkrtion  whatfo- 
 ever, whereupon  the  direct  denial  thereof  may  be  neceffarily  concluded,  What  is 
 the  Queftion  between  the  Gentiles  and  Us,  but  this,  Whether  falvation  be  by  Chrift \{ 
 What  between  the  Je ws  and  Us,  but  this,  Whether  by  this  Jefus,  whom  we  call  Chrift, 
 yeaorno  i  This  is  to  be  the  main  point  whereupon  Chriftianity  ftandeth,  it  is  clear  by 
 that  one  fentence  of  'Feftus  concerning  Pauls  accufers  :  They  brought  no  crime  of  fuch 
 things  as  lfuppoJed,but  had  certain  queftions  againfl  him  of  their  fuperftition,  and  of  one 
 
 Jefttt 
 
A  Difcourfe  of ' fujlificdtio  n ,  <3cc.  523 
 
 fefus,  which  was  dead,  whom  Paul  affirmed  to  he  alive.  Where  we  fee  that  Jefus,dead 
 and  raifed  for  the  Salvation  of  the  World,  is  by  fews  denied,  defpifedby  a  Gentile, 
 by  a  Chriftian  Apoftle  maintained.  The  Fathers  therefore  in  the  Primitive  Church 
 when  they  wrote  •,  Tertullian,  the  book  which  he  called  Apologeticus  5  Minutius  F&lix, 
 the  Book  which  he  intitleth  ocJavius,  Arnobius;  the  feventh  books  againft  the  Gen- 
 tiles 5  Chryfoflom,  his  Orations  againft  the  Jews  ;  Eufebim,  his  ten  books  of  Evangt- 
 licai demonstration :  they  ftand  in  defence  of  Chriftianity  againft  them,  by  whom  the 
 foundation  thereof  was  directly  denied.  But  the  writings  of  the  Fathers  againft  No- 
 ■vatians,  Pelagians,  and  other  Hereticks  of  the  like  note,  refel  Pofitions,  whereby 
 the  foundation  of  Chriftian  Faith  was  overthrown  by  confequent  onely,  In  the 
 former  fort  of  Writings  the  foundation  is  proved  5  in  the  latter,  it  is  alledged  as  a  proof, 
 which  to  men  that  had  been  known  directly  to  deny,  muft  needs  have  feemed  a  very 
 beggerly  kind  of  difputing.  All  Infidels  therefore  deny  the  foundation  of  Faith  direct- 
 ly ^  by  confequent,  many  a  Chriftian  man,  yea  whole  Chriftian  Churches  have  de- 
 nied it,  and  do  deny  it  at  this  prefent  day.  Chriftian  Churches,  the  foundation  of 
 Chriftianity  :  not  directly,  for  then  they  ceafe  to  be  Chriftian  Churches  5  but  by 
 confequent,  in'refpect  whereof  we  condemn  them  as  erroneous,  although  for  holding 
 the  foundation  we  do  and  muft  hold  them  Chriftians. 
 
 26.  We  fee  what  it  is  to  hold  the  foundation  5  what  directly,  and  what  by  confe- 
 quent to  deny  it.     The  next  thing  which  followeth,  is,  whether  they  whom  God 
 hath  chofen  to  obtain  the  glory 'of  our  Lord  Jefus  Chrift,  may  once  effectually  called, 
 and  through  faith  juftified  truly,  afterwards  fall  fo  far,  as  directly  to  deny  the  foun- 
 dation, which  their  hearts  have  before  imbraced  with  joy  and  comfort  in  the  Holy 
 Ghoft  -7  for  fuch  is  the  faith,  which  indeed  doth  juftifie.  Devils  know  the  fame  things 
 which  we  believe,  and  the  minds  of  the  moft  ungodly  may  be  fully  perfwaded  of 
 the  Truth ;  which  knowledge  in  the  one,  and  in  the  other,  is  fometimes  termed  faith, 
 but  equivocally,  being  indeed  no  fuch  faith  as  that,  whereby  a  Chriftian  man  is  jufti- 
 fied. It  is  the  Spirit  of  Adoption,  which  worketh  faith  in  us,  in  them  not:  the  things 
 which  we  believe,  are  by  us  apprehended,  not  onely  as  true,  but  alfo  as  good  and 
 that  to  us:  as  good,  they  are  not  by  them  apprehended  -,  as*  true,  they  are.     Where- 
 upon followeth  the  third  difference  •,  the  Chriftian  man  the  more  he  encreafeth  in  faith, 
 the  more  his  joy  and  comfort  aboundeth :  but  they,  the  more  fure  they  are  of  the  truth, 
 the  more  they  quake  and  tremble  at  it.  This  begetteth  another  effect,  where  the  hearts 
 of  the  one  fort  have  a  different  difpofition  from  the  other.     Non  ignoro  plerofque  confei- 
 entia  meritorum,  nihil  feeffeper mortem  magis  op  are  quam  credere ,     Malnnt  cnim  ex- 
 tingui  penitus,  quam  ad  fupplicia  reparari.     I  am  not  ignorant,  faith  Minutius,  that 
 there  be  many,  who  being  confeious  what  they  are  to  look  for,  do  rather  wifh  that 
 they  might,  then  think  that  they  fhall  ceafe,  when  they  ceafe  to  live  ^  becaufe  they 
 hold  it  better  that  death  ftiould  confume  them  unto  nothing,  then  God  revive  them, 
 unto  punifhment.     So  it  is  in  other  Articles  of  Faith,  whereof  wicked  men  think, 
 no  doubt,   many  times  they  are  too  true  :   On  the  contrary  fide,   to  the  other, 
 there  is  no  grief  or  torment  greater,  then  to  feel  their  perfwafion  weak  in  things, 
 whereof  when  they  are  perfwaded,  they   reap  fuch  comfort  and  joy  of  fpirft  :  fuch 
 is  the  faith  whereby  we  are  juftified;  fuch,  I  mean,  in  refpect  of  the  quality.     For 
 touching  the  principal  object  of  Faith,  longer  then  it  holdeth  the  foundation 
 whereof  we  have  fpoken,  it  neither  juftifieth,  nor  is,  but  ceafeth  to  be  faith  ;  when 
 it  ceafeth  to  believe,  that  Jefus  Chrift  is  the  onely  Saviour  of  the  World.     The 
 caufe  of  life  fpiritual  in  us,  is  Chrift,  not  carnally  or  corporally  inhabiting ,  buc 
 dwelling  in  the  foul  of  man,  as  a  thing  which  ( when  the  minde  apprehendeth  it )  is 
 faid  to  inhabite  or  polfefs  the  minde.     The  minde  conceiveth  Chrift  by  hearing  the 
 Doctrine  of  Chriftianity,  as  the  light  of  Nature  doth  the  minde  to  apprehend  thofe 
 truths  which  are  meerly  rational,  fo  that  faving  truth,  which  is  far  above  the  reach  of 
 Humane  Reafon,  cannot  otherwife,  then  by  the  Spirit  of  the  Almighty,  be  con- 
 ceived,    All  thefeare  implied,  wherefoever  any  of  them  is  mentioned  as  the  caufe 
 of  the  fpiritual  life.     Wherefore  if  we  have  read,  that  a  the  spirit  is  our  life  •,  or,  a  R0m.  2.  to. 
 b  the  Word  our  life  -,  or,  c  chrift  our  life t  We  are  in  every  of  thefe  to  underftand,  * phil  2-  «5> 
 that  our  life  is  Chrift,  by  the  hearing  of  the  Gofpel,  apprehended  as  a  Saviour,  and  cCo-3-^ 
 affented  unto,  through  the  power  of  the  Holy  Ghoft,    The  firft  intellectual  conceit  and 
 
 com- 
 
jij  A  T>ifcourfe  of f unification,  &c. 
 
 ,  Pet  i.        comprehenfion  of  Chrift  fo  imbraced,   St.   Peter  calleth  the  feed  whereof  we  he 
 E^ie'f.  »•  5-    »«v  bom  i  our  firft  imbracing  of  Chrift,  is  our  firft  reviving  from  the  ftate  of 
 loiins  i  .     d«h  anc*  condemnation.      He  that  hath  the  Son,  hath  life,   faith  St.  $ohn\  and  he 
 that  hath  not  the  Son  of  God  hath  not  life.     If  therefore  he  which  once  hath  the  Son, 
 may  ceafe  to  have  the  Son,  though  it  be  for  a  moment,  he  ceafeth  for  that  mo- 
 ment to  have  life.     But  the  life  of  them  which  have  the  Son  of  God  J   is  everlaft- 
 I'Jrpemky'of  ing  in  the  world  to  come.     But  becaufe  as  Chrift  being  raifed  from  the  dead  dyed 
 faith.  n0  more,  death  hath  no  more  power  over  him:  fo  juftified  man,    being  allied  to 
 
 S'/j  w  God  in  Jef"us  Chrift  our  Lord>  doth  as  neceflMy  from  tnat  time  forward  always 
 live,  as  Chrift,  by  whom  he  hath  life,  liveth  always.  I  might,  if  I  had  not  other- 
 where largely  done  it  already,  mew  by  many  and  fundry  manifeft  and  clear  proofs, 
 how  the  motions  and  operations  of  life  are  fometime  fo  indifcernable,  and  fo  fe- 
 cret ,  that  they  feem  ftone-dead,  who  notwithftanding  are  ftill  alive  unto  God  in 
 Chrift. 
 
 Foraslongasthatabideth  in  us,  which  animateth,  quickneth,  andgiveth  life,  fo 
 long  we  live,  and  we  know  that  the  caufe  of  our  Faith  abideth  in  us  for  ever.    If 
 Chrift  the  Fountain  of  Life,  may  flit  and  leave  the  Habitation,  where  once  he  dwelleth 
 What  mail  become  of  hisPromife,    lam  with)  onto  the  Worlds  end  i  If  the  Seed  of 
 God,  which  containeth  Chrift,  maybe  firft  conceived,  and  then  caft  out :  how  doth 
 i  Pet.  1. 1.     S.  Peter  term  it    immortal''.  How  doth  St.  John  affirm ,   It  abideth  i  If  the  Spirit, 
 t  John  3. 9.    u.'{licj1  1S  given  t0  cherilh,  and  prderve  the  Seed  of  Life,  may  be  given  and  taken 
 e  her.  away,  how  is  it  the  earned  of  our  inheritance  until  Redemption  i  how  doth  it  con- 
 
 John  4!  if.'  tinue  with  us  for  ever  i  If  therefore  the  man  which  is  once  juft  by  faith,  fhall  live  by 
 Faith,  andlive  for  ever,  it  followeth,  that  he  which  once  doth  believe  the  foundation, 
 rnuft  needs  believe  the  foundation  for  ever.  If  he  believe  it  for  ever,  how  can  he  ever 
 directly  deny  it?  Faith  holding  the  direft  affirmation  5  the  direct  negation,  fo  long  as 
 Faith  continueth,  is  excluded. 
 
 object.  But  you  will  fay,  That  as  he  that  is  to  day  holy,  may  to  morrow  for  fake  his  holi- 
 ness, and  become  impure ;  as  a  friend  may  change  his  minde,  andbemsde  an  enemy  5  as 
 hope  may  wither  :  Jo  faith  "may  dye  in  the  heart  of  man,  the  Spirit  may  be  quenched, 
 Grace  may  be  extinguifhed,  they  which  believe  may  be  quite  turned  away  from  the 
 Jruth, 
 
 Sol.  The  cafe  is  clear,  long  experience  hath  made  this  manifeft,  it  needs  no  proof. 
 I  grant  we  are  apt,  prone,  and  ready  to  forfake  God  >  but  is  God  as  ready  tofor- 
 fakeus?  Ourmindes  are  changeable-,  is  His  fo  likewife  i  Whom  God  hath  juftified 
 hath  not  Chrift  allured ,  that  it  is  his  Fathers  will  to  give them  a  Kingdom  ?  Notwith- 
 ftanding, it  fhall  not  be  otherwife  given  them,  than  if  they  continue  grounded  and 
 ftablifhed  in  the  Faith,  and  be  not  moved  away  from  the  hope  of  the  Gofpel  •,  if' they 
 Cofl.1.23.  abide  in  love  and  holinefs.  Our  Saviour  therefore,  when  he  fpake  of  themeepeffectu- 
 1  Tim. 2. 15.  a]ly  called,  and  truly  gathered  into  his  fold,  I  give  unto  them  eternal  life,  and  they 
 fhall  never  perijl),  neither  f}>all  any  pluck  them  out  of  my  hands  -,  in  promifing  to  fave 
 them,  he  promifed,  no  doubt,  to  preferve  them  in  that,  without  which  there  can  be 
 no  falvation,  as  alio  from  that  whereby  it  is  irrecoverably  loft.  Every  errour  in  things 
 appertaining  unto  God,  is  repugnant  unto  Faith-,  every  fearful  cogitation,  unto  hope  5 
 unto  love,  every  ftragling  inordinate  defire  5  unto  holinefs,  every  blemifh  wherewith 
 either  the  inward  thoughts  of  ourmindes ,  or  the  outward  actions  of  our  lives  are  ftain- 
 ed.  Butherefie,  fuch  as  thatof  Ebien,  Cerinthus,  and  others,  againft  whom  the  A- 
 poftles  were  forced  to  bend  themfelves,  both  by  word,  and  alfo  by  writing  •  that  re- 
 pining difcouragement  of  heart,  which  tempteth  God,  whereof  we  have  Ifrael  in 
 the  Defart  for  a  pattern  -,  coldnefs,  fuch  as  that  in  the  Angels  of  Ephefus-,  foul  fins, 
 known  to  be  exprefly  againft  the  firft,  or  fecond  table  of  the  Law ,  fuch  as  Noah,  Ma- 
 nages, David,  Solomon,  and  Peter  committed  :  Thefeareeachin  their  kind  fo  oppo- 
 fite  to  the  former  vertues,  that  they  leave  no  place  for  falvation  without  an  actual 
 repentance.  But  Infidelity,  extream  defpair,  hatred  of  God  and  all  goodnefs,  ob- 
 duration  in  Sin  cannot  ftand  where  there  is  but  the  leaft  fpark  of  Faith,  hope,  love  and 
 fanctity-,  evenascoldintheloweft  degree  cannot  be,  where  heat  in  the  higheft  degree 
 is  found.     Whereupon  I  conclude,  that  although  in  the  firft  kind,  no  man  liveth, 
 
 which 
 
A  Difcourfe  of '  f  unification  >   &c.  515 
 
 which  finneth  not  5  and  in  the  fecond  ,  as  perfect  as  any  do  live  ,  may  finne  : 
 yet  fith  the  man  which  is  born  of  God,  hatha  promife,  That  in  him  the  Seed  of  *  lot™  j-  p. 
 God  foall  abide ;  which  Seed  isafure  Prefervative  againft  the  finnes  that  are  of  the 
 third  fuit  .*  Greater  and  clearer  afTurance  we  cannot  have  of  any  thing  ,.  than  of 
 this,  that  from  fuch  finnes  God  fhall  preferve  the  Righteous ,  as  the  apple  of  his 
 Eye  forever.  Directly  to  deny  the  foundation  of  Faith  /  is  plain  Infidelity-  where 
 Faith  is  entred ,  there  Infidelity  is  for  ever  excluded  :  Therefore  by  him  which 
 hath  once  fincerely  believed  in  Chrift,  the  foundation  of  Chriftian  Faith  can  ne- 
 ver be  directly  denied  ?  Did  not  Peter  £  Did  not  Marcellmm  ?  Did  not  others 
 both  directly  deny  Chirift ,  after  that  they  had  believed;  and  again  believe,  af- 
 ter they  had  denied  £  No  doubt ,  as  they  confeffe  in  words ,  whofe  Condemna- 
 tion is  neverthelefs  their  not  believing  :  ( for  example  we  have  J-udas : )  So  like- 
 wifewife,  they  may  believe  in  Heart  ,  whofe  Condemnation  ,  without  Repen- 
 tance, is  their  not  Confeffing.  Although  therefore,  Peter  and  the  reft,  forwhofe 
 Faith  Chrift  hath  prayed,  that  it  might  not  fail,  did  not  by  denial ,  finne  the  Sinne 
 of  Infidelity,  which  is  an  inward  abnegation  of  Chrift-  (for  if  they  had  done  this, 
 their  Faith  had  clearly  failed  : )  Yet ,  becaufe  they  finned  notorioufly  and  grie- 
 voufly ,  committing  that  which  they  knew  to  be  exprefly  forbidden  by  the  Law, 
 which  faith.  Thou  [halt  worftip  the  Lord  thy  God,  and  him  onely  (halt  thou  ferve^ 
 neceflary  it  was ,  that  he  which  purpofed  to  fave  their  Souls ,  fhould ,  as  he  did 
 touch  their  Hearts  with  true  unfeigned  repentance  ,  that  his  mercy  might  reftore 
 them  again  to  life,  whom  Sinne  had  made  the  children  of  Death  and  Condemnati- 
 on. Touching  the  point  therefore,  I  hope  I  may  fafely  fet  down,  that  if  the  Jufti- 
 fied  erre,  as  he  may,  and  never  come  to  underftand  his  errour,  God  doth  fave  him 
 through  general  repentance  :  But  if  he  fall  into  Herefie ,  hecalleth  him  at  one  time 
 or  other  by  actual  repentance-,  but  from  Infidelity,  which  is  an  inward  direct  deni- 
 al of  the  foundation,  he  preferveth  him  by  fpecial  providence  forever.  Where- 
 by we  may  eafily  know,  what  to  think  of  thofe  Galatians  ,  whofe  hearts  werefo 
 pofleft  with  the  love  of  the  Truth ,  that ,  if  it  had  been  poffible ,  they  would  have 
 pluckt  out  their  eyes  to  beftow  upon  their  Teachers.  It  is  true,  that  they  were  greatly 
 *  changed,  bothinperfwafionand  affection  :  fo  that  the 
 
 Galatians^  when  Saint  Paul  wrote  unto  them ,  were  not  *Hnwfoever  men  be  chang-d(  for  changed  they 
 now  the  Galatians  which  they  had  been  in  former  time ,  -g  &«£&  ™  ^StSSHSZ 
 for  that  through  errour  they  wandred,  although  they  were  GaUrians  which  fell  into  errour,  had  received 
 his  fiieep.  I  do  not  deny,  but  that  I  fhould  deny,  that  they     ty  Gifts  *?d  Gra(:es  of  Gol  >  *hidl  arc  f[}iA' 
 
 1  ■    n  -r-rn       11  i  iJ  i  a.  uiTauahnla. ,  \\icn  astuich,    Hope,  and  Cha- 
 
 were  his  fheep ,  if  I  fhould  grant,  that  through  errour  they  riry  iTCi  whjch  God  doth  never  rake  away 
 
 perifhed.  It  was  a  perilous  opinion  that  they  held-,  perilous  frnmhim ,  to  whom  they  are  given  ,  as  if  it 
 
 even  in  them  that  held  it  only  as  an  Errour,  becaufe  it  over-  ^fbe  SW'dC^rSS?,  -S 
 
 throweth  the  foundation  by  confequent.But  in  them  which  the  very  root  of  Faith  fhould  be  quite  ext'm- 
 
 obftinately  maintain  it ,  I  cannot  think  it  lefs  than  a  dam-  PJf**}  in  th^  i  a"l(  f? ,h -ir  Sa,vV'°n  2"er¥ 
 
 i.  ,.    TT    ]  r     „_  '     ,         r  .._,,  .  loft:   It  would  fluke  the  htarrs  of  thcftrong- 
 
 nable  Herefie.  We  muft  therefore  put  a  difference  between     eft  and  fbuteii  of  us  all.    See  the  contrary  in 
 them  which  erre  of  ignorance  ,  retaining  neverthelefTe  a     Be*a  |iis  °bfetvations  upon  the  harmony  of 
 mind  defirous  to  beinftructed  in  Truth,and  them,which  af-       onc  Jcns' 
 ter  the  Truth  is  laid  open,  perfift  in  the  ftubborn  defence  of  their  blindnefs.  Heretical  de- 
 fenders ,  froward  and  ftiff-necked  Teachers  of  Circumcifion  ,  the  blefled  Apoftle  calls 
 Doggs :  Silly  men,  who'were  feduced  to  think  they  taught  the  Truth,  he  pitieth,  he  ta- 
 keth  up  in  his  arms,  he  lovingly  imbraceth,  he  kifTeth,  and  with  more  thsn  fatherly  ten- 
 dernefs  doth  lb  temper ,  qualifie,  and  correct  the  fpeech  he  ufeth  towards  t  hem ,  that  a 
 man  cannot  eafily  difcern,  whether  did  moft  abound,  the  love  which  he  bare  to 
 to  their  godly  Affection,  or  the  grief  which  the  danger  of  their  Opinion  bred  him. 
 Their  Opinion  was  dangerous  5  was  not  theirs  alfo ,  who  thought  the  Kfngdome 
 of  Chrift  fhould  be  Earthly  £  was  not  theirs ,  which  thought  the  Gofpel  onely 
 fhould  be  preached  to  the  Jewes  £     What  more  oppofite  to  Prophetical  Doctrine, 
 concerning  the  comming  of  Chrift,  than  the  one  £  concerning  the  Catholick 
 Church,  than  the  other  ?     Yet  they  which  had  thefe  Fancies ,  even  when  they 
 had  them  ,  were  not  the  worft  men  in  the  World.    The  Herefie  of  Free-will  was 
 a  milftone  about  the  Pelagians  neck  5  fliall  we  therefore  give  Sentence  of  Death  inevi- 
 table againft  all  thofe  Fathers  in  the  Greek  Church ,  which  being  mif-perfwaded  i 
 
 Ccce  dyed 
 
~5Z(S  'AT>ifcourfe  offuflificatton,  &c. 
 
 dyed  in  the   Errour  of  Free-mil  ?  Of  thefe  Galatians  therefore,  which  firft  were 
 jiiftified,  and  then  deceived ,  aslcanfeenocaufe,  why  as  many  as  dyed  before  admo- 
 nrion,  might  not  by  mercy  be  received,  even  in  errour  5  fo  I  make  no  doubt ,  but 
 as  many  as  lived  till  they  were  admonimed ,  found  the  mercy  of  God  effectual  in 
 „  Error  con-   converting  them  from  their  »  errour,  left  anyone  that  is  Chrift's  mould  periib.     Of 
 vifted.andaf-  this  I  take  it ,  there  is  no  Controverfie  :  Only  againft  the  Salvation  of  them  that  dyed, 
 "air-tatted  is  though  before  admonition ,  yet  in  errour ,  it  is  objected  ,  -that  their  opinion  was  a  very 
 nm'hui'"  plain  direct  denial  of  the  foundation.     If  Paul  and  Barnabas  had  been  foperfwaded, 
 en  our  ;■ for    t^y  wouid  haply  haveufed  the  terms  otherwife,  fpeakingofthe  Mafters  themfelves, 
 SiJfhfthT  who  did  firft  fet  that  errour  abroach ,  b  Certain  of  the  Seel  of  the  Pharifees  which  be- 
 came it  was,  Jieved.     What  difference  was  there  between  thefe  Pharifees,  and  other  Pharifees,  from 
 ijcfl'tftiii'   whom',  by  a  fpecial  defcription  they  are  diftinguiftied  ,  but  this  ?    Thefe  which  came  to 
 rail  it  errcur,  Antioch ,  teaching  the  neceflity  of  Circumcifion,  were  Chriftians ;  the  other,  ene- 
 yet  they  are   mjes  Qc  Chriftianity.     Why  then  mould  thefe  be  termed  fo  diftinctly  Believers ,  if 
 fame'1the'ythC  they  did  direclly  deny  the  foundation  of  our  Belief;  befides  which ,  there  was  no  o- 
 wrrewhtn    tner  thing,  that  made  the  reft  to  be  no  Believers  i   We  need  go  no  farther  than 
 muJi"  what  Saint  Paul's  very  reafoning  againft  them ,  for  proof  of  this  matter  ;  Seeing  you  know 
 the  rmthis,  God ,  or  rather  are  known  of  Godc"  how  turn  you  again  to  impotent  Rudiments  ? 
 and  plainly     ^  c£aw  engendreth  Servants,  her  Children  are  in  bondage  :  a  They  which  are 
 Ma^is.j.   begotten  by  the  Gofpel,  are  free,     e  Brethren,  we  are  not  Children  of  the  Servant, 
 fGjL4.14.15. but  of  the  Free-woman,  and  will  ye  yet  be  under  the  Law  *   That  they  thought 
 f  verf'  «'      ll  unto  Salvation  neceflary ,  for  the  Church  of  Chrift  to  fobferve  dayes,  and  months, 
 /Ycrf.2.'.     and  times,  and  years  ,  to  keep  the  Ceremonies  and  Sacraments  of  the  Law,  this 
 was  their  errour.     Yet  he  which  condemneth  their  errour ,  confelTeth ,  that,  not- 
 withftanding,  they  knew  God ,  and  were  known  of  him •  he  taketh  not  the  honour 
 from  them  to  be  termed  Sonnes,  begotten  of  the  immortal  feed  of  the  Gofpel.     Let 
 the  heavieft  words  which  he  ufeth  ,  be  weighed;  confider  the  drift  of  thofe  dread- 
 ful Conclusions :  if  ye  be  circumcifed,  Chrifl  (hall  profit  you  nothing  :  J s  many  as 
 arc  juflified  by  the  Law,  are  fallen  from  Grace.     It  had  been  to  no  purpofe  in  the 
 World  fo  to  urge  them ,  had  not  the  Apoftle  been  perfwaded  ,  that  at  the  hearing 
 of  fuch  Sequels ,  No  benefit  by  chrifi ,  a  defection  from  Grace ,  their  hearts  would 
 tremble  and  quake  within   them  :  And  why?  becaufe  that  they  knew,  that  in 
 Chrift,  and  in  Grace,  their  Salvation  lay,  which  is  a  plain  direct  acknowledge- 
 ment of  the  Foundation.     Left  I   mould  herein  feem  to  hold  that  which  no  one 
 learned  or  godly  hath  done  ,  let  thefe  words  be  confidered  ,  which  import   as 
 guar,  de      much  as  I  affirm.     Surely  thofe  Brethren,  which  in  Saint  Pauls  time,  thought 
 iinir. Ecdcf.  tnat  God  did  lay  a  neceflity  upon  them  to  make  choyfe  of  dayes  and  meats, 
 fpake  as  they  believed,  and  could  not  but  in  words  condemn  the  liberty,  which 
 they  fuppofed  to  be  brought  in  againft  the  Authority  of  Divine  Scripture.     Other- 
 wife   it   had  been  needlefle  for  Saint  Paul  to   admonifli  them,  not  to  condeim 
 fuch  as  eat  without  fcrupulofity ,  whatfoever  was  fet  before  them.     This  errour,. 
 if  you  weigh  what  it  is  of  it  felf ,  did  at  once  overthrow  all  Scriptures ,  where- 
 by we    are  taught  Salvation  by  Faith    in  Chrift  ,  all  that  ever  the  Prophets 
 did  foretell,  all  that  ever  the  Apoftles  did  preach  of  Chrift,  it  drew  with  it  the  denial 
 of  Chrift  utterly  :  Infomuch  ,  that  Saint  Paul  complaineth ,  that  his  labour  was 
 loft  upon  the  Galatians  ,  unto  whom  this  errour  was  obtruded  ,  affirming ,  that 
 Chrift,  if  fo  be  they  were  circumcifed,  fhould  not  profit  them  any  thing  at  all. 
 Yet  fo  fair  was  Saint   Paul  from  ftriking  their  names  out  of  Chrift's  book,  that 
 he  commandeth  others  to  entertain  them  ,  to  accept  with  lingular  humanity ,  to 
 ufe  them  like  Brethren;  he  knew  man's  imbecillity,  he  had  a  feeling  of  ourblind- 
 nefle  which  are  mortal  men,  how  great  it  is,  and  being  fure  that  they  are  the 
 Sonnes  of  God  whofoever  be  endued  with  his  fear,  would  not  have  them  count- 
 ed   Enemies    of  that  whereunto  they  could  not  as  yet  frame  themfelves  to  be 
 Friends ,  but  did  ever  upon  a  very  Religious  affection  to  the  Truth ,  willingly  re- 
 ject the  t  utb«    They  acknowledged  Chrift  to  be  their  onely  and  perfect  Savi- 
 our, but  law  not  how  repugnant  their  believing  the  neceflity  ofMofaical  Cere- 
 monies was  to  their.  Faith  in  Jems  Chrift.  .  Hereupon  a  reply  is  made ,  that  if  they 
 had  not  directly  denied  the  foundation  ,  they  might  have  been  faved ;  but  faved 
 
 they 
 
 fcivamis. 
 
JDifcourfeoffuftification,  &c,  jif 
 
 they  could  not  be,  therefore  their  opinion  was,  not  onely  by  confequerit,  but 
 directly;  a  denial  of  the  foundation.  When  the  queftion  was  about  the  poSiibi- 
 lity  of  their  Salvation  ,  their  denying  of  the  foundation  was  brought  to  prove, 
 that  they  could  not  be  faved  :  now ,  that  the  Queftion  is  about  their  denial  of 
 the  foundation,  the  impossibility  of  their  Salvation  isaHedgedtOprove,  they  de- 
 nied the  foundation.  Is  there  nothing  which  excludeth  men  from  Salvation,  but 
 onely  th£  foundation  of  Faith  denied:'  1  fliould  have  thought  ,  that  ,  befides 
 this  ,  many  other  things  are  death  unto  as  marty  as  underftanding  that  to  cleave 
 thereunto,  was  to  fall  from  Chrift,  did  notwithstanding  cleave  unto  them.  But  of 
 this  enough.  Wherefore  I  come  to  the  laft  Queftion,  Whether  that  the  Doff rin  of 
 the  Church  0/Rome,  concerning  the  necefity  of Works  unto  Salvation ,  be  a  dire  ft  de' 
 nialofour  Faith  ? 
 
 27.  I  feek  not  to  obtrude  unto  you  any  private  Opinion  of  mine  own  •,  the  belt 
 learned  in  our  profeSlion,  are  of  this  Judgement,  That  all  the  corruptions  of  the 
 Church  of  Rome ,  do  not  prove  her  to  deny  the  Foundation  directly  •,  if  they  did,  they 
 Should  grant  her  Simply  to  be  no  Chriftian  Church.  But ,  ifuppofe ,  faith  one,  that  in  CaI'»  EP  *b4* 
 the  Papacy  fome  Church  remaineth ,  a  Church  crazed ,  or ,  if  you  will,  broken  quite  in 
 pieces ,  forlorn ,  miflupen,  yet  fome  Church  :  his  reafon  is  this,  Antichrifl mufk (it in 
 the  Temple  of  God.  Left  any  man  fliould  think  fuch  Sentences  as  thefe  to  be  true* 
 onely  in  regard  of  them  whom  that  Church  is  fuppofed  to  have  kept'by  the  fpecial 
 providence  of  God,  as  it  were,  in  the  fecret  corners  of  his  Bofome,  free  from  infe- 
 ction, and  as  found  in  the  Faith,  aswetruft,  by  his  mercy,  we  our  felves  are ;  1 
 permit  it  to  your  wife  considerations,  whether  it  be  more  likely,  that  as  frenzy,  though 
 it  take  away  the  ufe  of  reafon ,  doth  notwithstanding  prove  them  reafonable  Creatures 
 which  haveit,  becaufe  none  can  be  frantick  but  they  :  So  Antichriftianity  being  the 
 bane  and  plain  overthrow  of  Christianity,  may  neverthelefle  argue,  the  Church 
 where  Antichrift  fitteth,  to  be  Chriftian.  Neither  have  I  ever  hitherto  heard  or 
 read  any  one  word  alledged  of  force  to  warrant ,  that  God  doth  otherwife,  thari 
 fo  as  in  the  two  next  Questions  before  hath  been  declared  ,  binde  himfelf  to  keep 
 his  Elect  from  worshipping  the  Beaft,  and  from  receiving  his  mark  in  their  foreheads: 
 but  he  hath  preferved ,  and  will  preferve  them  from  receiving  any  deadly  Wound  at 
 the  hands  of  the  Man  of  Sinne,  whofe  deceit  hath  prevailed  over  none  unto  death,  but 
 onely  unto  fuch  as  never  loved  the  Truth ,  fuch  as  took  pleafureinunrighteoufneSTe: 
 They  in  all  ages ,  whofe  hearts  have  delighted  in  the  principal  Truth,  and  whofe  Souls 
 have  thirfted  after  righteoufnefs,  if  they  received  the  mark  of  Errour,  the  mercy  of 
 God,  even  erring,  and  dangeroufly  erring,  might  faVe  them;  if  they  received  the 
 mark  of  HereSle,  the  fame  mercy  did,  Idoubtnot,  convert  them.,  HowfarrRo- 
 mifli  HereSies  may  prevail  over  God's  Elect,  how  many  God  hath  kept  falling  into 
 them  ,  how  many  have  been  converted  from  them ,  is  not  the  queftion  now  in  hand: 
 for  if  Heaven  had  not  received  any  one  of  that  coat  for  thefe  thoufand  years  i  it 
 may  Still  be  true,  that  the  Doctrine  which  this  day  they  do  profeSTe,  doth  not  direct- 
 ly deny  the  foundation ,  and  fo  prove  them  Simply  to  be  no  Chriftian  Church.  One 
 I  have  alleadged,  whofe  words,  in  my  ears,  found  that  way  :  Shall  I  adde ano- 
 ther ,  whofe  ipeech  is  plain?  /  deny  her  not  the  name  of  a  Church ,  faith  another,  Marn-  dc 
 no  more  than  to  a  man  the  name  of  a  man ,  as  long  as  he  liveth ,  what  fickneffe  foever  he  Eccief. 
 hath.  His  Reafon  is  this  ,  Salvation  in  Refits  Chrift ,  which  is  the  mark  whichjoyn- 
 eth  the  Head  with  the  Body ,  $efn*  chrift  with  the  Church,  is  fo  cut  of  by  many  me- 
 rits ,  by  the  merits  of  Saints ,  by  the  Popes  Pardons  ,  and  fuch  other  wickedneffe ,  that 
 the  life  of  the  church  holdeth  by  a  very  thred,  yet  Still  the  life  of  the  Church  hold- 
 eth.  A  third  hath  thefe  words  ,  /  acknowledge  the  church  <?/Rome  ,  even  At  . 
 this  prefent  day  ,  for  a  Church  of  Chrifl ,  fuch  a  church  as  Israel  did  Jeroboam,  tti^Ac  fUKg- 
 yet  a  Church.  His  reafon  is  this  ,  Every  man  feeth,  except  he  willingly  hoodwink  himfelf, 
 that  as  alwayes,  fo  new  ,  the  church  of  Rome  holdeth  firmly  and  (ledfaflly  the 
 Doftrine  of  Truth  concerning  Chrift  5  and  baptizeth  in  the  name  of  the  Father ,  the 
 Son ,  And  the  Holy  Ghofi  -7  confeffeth  and  avoucheth  Chri(i  for  the  onelj  Redeemer  of 
 the  World ,  and  the  £udge  that  fhall  fit  upon  quick  and  dead ,  receiving  true  Believers  into 
 endlefs  joy,  faithlefs  and  godlefs  men  being  cafi  with  Satan  and  his  Angels  into  flames  un- 
 quenchable. 
 
 Cccc  a  28,  I 
 
528  A  Ttifcourfe  of  fuflification>  &c. 
 
 28.  I  may,  and  will,  rein  the  queftion  fhorter  than  they  doe.  Let  the  Pope 
 take  down  his  top  ,  and  captivate  no  more  mens  Souls  by  his  Papal  Juris- 
 diction ;  let  him  no  longer  count  himfelf  Lord  Paramount  over  the  Princes  of 
 the  World,  no  longer  hold  Kings  as  his  Servants  faravaile;  Let  his  ftately  Se- 
 nate fubmit  their  Necks  to  the  yoke  of  Chrift  ,  and  ceafe  to  die  their  Gar- 
 ments, like  Edom ,  in  Blood  ;  Let  them  from  the  higheft  to  the  loweft  ,  hate 
 and  forfake  their  Idolatry,  abjure  all  their  Er'rours  and  Herefies,  wherewith 
 they  have  any  way  perverted  tne  truth  5  Let  them  ftrip  their  Churches  ,  till 
 they  leave  no  polluted  ragg  ,  but  onely  this  one  about  her ,  ByChrifi  alene^  with- 
 out works  we  cannot  be  faved:  It  is  enough  forme,  iflfhew,  that  the  holding  of 
 this  one  thing,  doth  not  prove  the  foundation  of  Faith  directly  denied  in  the  Church 
 of  Rome. 
 
 29.  Works  are  an  addition :  Beitfo,  what  then  1  the  foundation  is  not  Subverted 
 by  every  kinde  of  addition  :  Simply  to  adde  unto  thofe  fundamental  words ,  is  not 
 to  mingle  Wine  with  Water,  Heaven  and  Earth ,  things  polluted  with  the  fanctified 
 blood  of  Chrift  ••  Of  which  Crime,  indict  them  which  attribute  thofe  operations  in 
 whole  or  in  part  to 'any  Creature,  which  in  the  work  of  our  Salvation  wholly  are 
 peculiar  unto  Chrift-,  and  if  I  open  my  mouth  to  fpeak  in  their  defence,  iflholdmy 
 peace,  and  plead  not  againft  them  as  long  as  breath  is  within'my  Body,  let  me  be  guilty 
 of  all  the  dishonor  that  ever  hath  been  done  to  the  Son  of  God.  But  the  more 
 dreadful  a  thing  it  is  to  deny  falvation  by  Chrift  alone ,  the  more  flow  and  fearful  I  am, 
 except  it  be  too  manifeft,  to  lay  a  thing  fo  grievous  to  any  man's  charge.  Let  us  be- 
 ware, left  if  we  make  too  many  ways  of  denying  Chrift,  we  fcarce  leave  any  way  for  our 
 felves  truly  and  foundly  to  confefs  him.  Salvation  only  by  Chrift  is  the  true  founda- 
 tion whereupon  indeed  Chriftianity  ftandeth.  But  what  if  I  fay,  You  cannot  befaved  on- 
 ly by  Chrift,  without  this  addition,Chrift  believed  inheart,confefledwithmoDth,obey- 
 ed  in  life  and  converfation  !  Becaufe  I  adde,  do  I  therefore  deny  that  which  I  did  direct- 
 ly affirm?  There  may  bean  additament  of  explication,  which  overthroweth  not,  but 
 proveth  and  concludeth  the  Propofition,  whereunto  it  is  annexed.  He  which  faith,  Pe- 
 ter was  a  Chief  Apoftle,  doth  prove  that  Peter  was  an  Apoftle  :  He  which  faith,  Our 
 EThcff.1.13.  Salvation  is  of  the  Lord,  through  Sanctification  of  the  Spirit,  and  Faith  of  the  Truth, 
 proveth  that  our  Savation  is  of  the  Lord.  But  if  that  which  is  added  be  fuch  a  privation 
 as  taketh  away  the  very  elTence  of  that  whereunto  it  is  added,  then  by  the  fequel  it  over- 
 throweth it.  He  which  faith,  Judas  is  a  dead  man,'though  in  word  he  granteth  Judas  to 
 be  a  man,  yet  in  effect  he  proveth  him  by  that  very  fpeech  no  man,  becaufe  death  depri- 
 veth  him  of  being.  In  like  fort,  he  that  fhould  fay,  our  Election  is  of  Grace  for  our 
 Rom.  1 ! .  6,  Works  fake ,  mould  grant  in  found  of  words ,  but  indeed  by  confequent  deny  that  our 
 Election  is  of  Grace-,  for  the  Grace  which  electeth  us,  is  no  Grace,  if  it  elect  us  for  our 
 Works  fake. 
 
 30.  Now  whereas  the  Church  of  Rome  addeth  Works,  we  muft  note  further,  that 
 ba/thM  "he  tne  add'mg  of  *  Works  is  not  like  the  adding  of  Circumcifion  unto  Chrift.'  Chrift  came 
 church  of  not  to  abrogate  and  put  away  good  Works :  he  did,  to  change  Circumcifion-,  for  we  fee 
 f  Tf  m* "'"  t*iat  *n  P*ace  tnere°i5  he  hath  fubftituted  holy  Baptifm.  To  fay, Ye  cannot  be  faved  by 
 kindsof  Chrift,  except  ye  be  circumcifed,  is  to  adde  a  thing  excluded,  a  thing  not  only  not  ne- 
 works  which  celTary  to  be  kept,  but  necefiary  not  to  be  kept  by  them  that  will  be  faved.  On  the  o- 
 ^'reqmrc  at'  tner  ^de, t0  %»  Ye  cannot  be  faved  by  Chrift  without  Works,  is  to  add  things,  not  on- 
 mens  hands,  ly  not  excluded ,  but  commanded,  as  being,  in  their  place,  and  in  their  kinde  neceflary, 
 ftinnTccne-  anc*  therefore fubordinated  unto  Chrift,  by  Chrift  himfelf,  by  whom  the  web  of  Salva- 
 rai  about  ti-.e  tion  is  fpun  :  a  Except  your  Right  eoufnefs  exceed  the  Rigbteoufnefs  of  the  Scribes  andPhd- 
 add!fg  °  k<  r'fecs '  ycfiaft ' mt  cnUr  into  the  Kingdom  oj r  Heaven.  They  were  b  rigorous  exacters  of 
 hot  whether  things  not  utterly  to  be  neglected,  and  left  undone,  warning  and  tything,  &c.  As  they 
 fuch  or  fuch  were  in  thefe,  fo  muft  we  be  in  judgement  and  the  love  of  God.  Chrift,  in  Works  Cere- 
 good!"  in  monial  giveth  more  liberty,  in c  moral  much  lefs,  than  they  did.  Works  of  Righteouf- 
 thi$compari-  nefs  therefore  are  added  in  the  one  Propofition-,  as  in  the  other,  Circumcifion  is. 
 
 fon ,  it  is 
 
 enough  to  touch  fo  much  of  the  matter  in  queftion  between  St.  Paul  and  the  Galatiant,  as  inferreih  thofe  Conclufions,  Te  are 
 fatten  from  grace,  Chnfl  can  profit  yw  nothing :  which  Conclufions  will  follow  Circumcifion  and  Rites  of  the  Law  Ceremonial, 
 if  they  be  required  as  things  neceflary  to  Salvation.  This  only  was  alle  Iged  againft  me :  and  need  I  touch  more  than  was 
 alledgcd?    <iMat.  5.  20.    b  Luke  11.39.    c  Mat.  J.  at. 
 
 31.  But 
 
A  T>ifcottr[e  of  fuflification ,   &c.  jif 
 
 31.  But  we  fay,  our  Salvation  is  by  Chrift  alone;  therefore  hovvfoever ,  onvhatfo- 
 ever  vveadde  unto  Chrift  in  the  matter  of  Salvation,  we  overthrow  Chrift.     Our  Cafe 
 were  very  hard ,  if  this  Argument ,  fo  univerfally  meant  as  it  is  propofed,  v/ere  found 
 and  good.     We  our  felves  do  not  teach  Chrift  alone,  excluding  our  own  Faith,  unto 
 Juftificarion;  Chrift  alone,  excluding  our  own  Works ,  unto  San&ificarion-,  Chrift  a- 
 lone,  excluding  the  one  or  the  other  unneceiftry  unto  Salvation.     ItisachildifhCavil 
 wherewith  in  the  matter  of  Juftificarion,  our  Adverfaries  do  fo  greatly  pleafe  them- 
 felves,  exclaiming,  that  we  tread  all  Chriftian  vermes  under  our  feet .  and  require 
 nothing  in  Chriftians  but  Faith,  becaufe  we  teach  that  Faith  alone  juftifieth:  where- 
 as by  this  fpeech  we  never  meant  to  exclude  either  Hope  or  Charity  from  being  always 
 joyned  as  infeparable  Mates  with  Faith  in  the  man  that'is  juftified;  or  Works  from  being 
 added  as  neceflary  Duties,  required  at  the  hands  ofeveryjuftifiedman:  But  to  (hew 
 that  Faith  is  the  onely  hand  which  putteth  on  Chrift  unto  Judication-,  and  Chrift 
 the  onely  Garment ,  which;,  being  fo  put  on,  covereth  the  (hame  of  our  defiled  natures, 
 hide'th  the  imperfe&ion  of  our  Works,  preferveth  us  blamelefs  in  the  fight  of 
 God ,  before  whom  otherwife ,  the  weaknefle  of  our  Faith  were  caufe  fufficient  to 
 make  us  culpable,  yea,  to  ifiut  us  from  the  Kingdom  of  Heaven,  where  nothing 
 that  is  not  abfolute  can  enter.     That  our  dealing  with  them  be  not  as  childifh  as 
 theirs  with  us :  when  we  hear  of  Salvation  by  Chrift  alone ,  confidering  that  f_  alone '} 
 as  an  exclufive  Particle,  we, are  to  note  what  it  doth  exclude,  and  where.     If  I  fay. 
 Such  a^tidge  onely  ought  to  determine  fuch-acnjt ',  all  things  incident  to  the  determina- 
 tion thereor,   befidcs  the  Perfon  of  the  Judge,  as  Laws,  Depositions,  Evidences^ 
 &c.  are  not  hereby  excluded;  Perfons  are  not  excluded  from  witnefiing  herein,  or 
 affifting  ,  but  onely  from  determining  and  giving  Sentence.     How  then  is  our  Salvati- 
 on, wrought  by ; Chrift  a^one  :  Is  it  our  meaning,  that  nothing  is requifite  toman's 
 Salvation  but  Chrift  to  fave,  and  he  tOibe  foved  quietly  without  any  more  adoe? 
 >Jo. ,  we  acknowledge  no  fuch  Foundation.    .  $s  we  have  received ,  fo  we  teach,  that 
 befides  the  bare  and  naked  work  6  wherein  Chrift  without  any  other  Aflociate ,  finifti- 
 ed  all  the  parts  of  our  Redemption,  and  purehafedSalvationhimfelf  alone-,  for  con- 
 veyance of  this  eminent  blefling  unto  us,  many  things  are  of  neceflity  required,  as 
 to  be  known  and  chofen  of  God  before  the  foundation  of  the  World  ;  in  the  World 
 to  be  called,  juftified,  fandtified ;  after  We  hape  left  the  World,  to  be  received  un- 
 to glory;  Chrift  in  every  of  thefe  hath  fomewhat  which. he  worketh  alone.     Through 
 him,  according  to  the  Eternal  purpofe  of  God-,  before  the  foundation  of  the  World,  fcph.a.7.  i«. 
 Born,  Crucified,  Buried,  Raifed,  &c.  we  were  in  a  gracious  acceptation  known 
 unto  God,  long  before  we  were  feen  of  men-*  God  knew  us,  loved  us,  waskinde 
 to  us  in  Jefus  Chrift,  in  him  we  were  elected  to  be  Heirs  of  Life.     Thus  fair  God 
 through  Chrift  hath  wrought  in  fuch  fort  alone ,  that  our  felves  are  mere  Patients , 
 working  no  more  than  dead  and  fenfelefs  Matter,  Wood,  Stone,  or  Iron,  doth  in 
 the  Artificers  hands;  no  more  than  Clay ,  when  the  POtterappointeth  it  to  be  framed 
 for  an  honourable  ufe5  nay,  not  fo  much:  for  the  matter  whereupon  the  Crattfman 
 worketh  he  chufeth ,  being  moved  by  the  fitnefs  which  is  in  it  to  ferve  his  turn ; 
 in  us  no  fuch  thing.     Touching  the  reft  which   is  laid  for  the  foundation  of 
 our  Faith,  it  'importeth  farther,  That  aby  him  We  are  called ,  that  we  have  b  Re-  a  Gal.  $. 8. 
 demption,  cRemiffion  of  fins  through  his  d  blood,  Health  by  his c  ftripes,  Juftice  by  ilPct-2'9, 
 him5  that  f  he  doth  fan&ifie  his  Church,  and  make  it  glorious  to  himfelf ,  that  cEphef.'i  7. 
 g entrance  into  joy  (hall    be  given   us  by  Him;  yea,  all  things  by  him  alone,  i1ra.53.1i* 
 Howbeit ,  not  fo  by  him  alone ,  as  if  in  us  to  our  h  Vocation,   the  hearing  of  the  Go-  J"-  ?3-  6- 
 fpel;  to  our  Juftificarion ,  Faith;  to  our  San&ifieation  ,  the  fruits  of  the  Spirit;  to  fMaV./j.  W> 
 our  entrance  into  reft,  perfeveranceinHope,  in  Faith,  in  Holineffe,  were  not  ne-  s2  Their.  2. 
 
 Cdlfaiy.  /,Ga!.2.  16. 
 
 3?.  Then  what  is  the  fault  of  the  Church  of  Rome  ?  Not  that  (he  requireth  and  5.  -3- 
 Works  at  their  hands  which  will  be  faved  .*  but  that  hie  attributeth  unto  Works  2  ThdT-2-  '?<> 
 a  power  of  fatisfying  God  for  Sinne;  yea,  a  vertue  to  merit  both  Grace  here , 
 and  in  Heaven  Glory.  That  this  overthroweth  the  foundation  of  Faith ,  I  grant 
 willingly  ;  rhat  it  is  a  direct  denyal  thereof ,  I  utterly  deny  :  What  it  is  to  hold  , 
 and  what  dire&ly  to  deny  the  foundation  of  Faith,  I  have  already  opened.  Ap- 
 ply it  particularly  to  this  Caufe ,  and'  there  needs  no  more  adoe,    The  thing 
 
 which 
 
5$o 
 
 AVifcwrfe  of  fustification,  <*?c. 
 
 which  is  handled,  if  the  form  under  which  it  is  handled  be  added  thereunto,  it  fliew- 
 eth  the  foundation  of  any  Do&rine  whatfoever.     Chrift  is  the  Matter  whereof  the 
 Do&rin  of  the  Gofpel  treateth  5    and  it  treateth  of  Chrift ,  as  of  a  Saviour.    Salva- 
 tion therefore  by  Chrift  is  the  foundation  of  Chriftianity  .•  as  for  works,  they  are 
 a  thin^  fubordinate ,  no  otherwife  than  becaufe  our  San&ification  cannot  be  accom- 
 plished without  them  :  The  Doftrine  concerning  them  is  a  thing  builded  upon  the 
 foundation-,  therefore  the  Doftrin  which  addeth  unto  them  the  power  of  fatisfying, 
 or  of  mentins,  addeth  unto  athing  fubordinated ,  builded  upon  the  foundation,  not 
 to  the  very  foundation  it  felf-,  yet  is  the  foundation  by  this  addition confequently 
 overthrown,  foiafmuch  as  out  of  this  addition  it  may  be  negatively  concluded ,  He 
 which  maketh  any  work  good ,  and  acceptable  in  the  fight  of  God ,  to  proceed  from 
 the  natural  freedom  of  our  will-,  he  which  giveth  unto  any  good  works  of  ours,  the 
 force  of  fatisfying  the  wrath  of  Godforfinne,  the  power  or  meriting  either  earthly  or 
 heavenly  rewards  •,  he  which  holdeth  Works  going  before  our  Vocation  4  in  con- 
 fruity  to  merit  our  Vocation-,  Works  following  our  firft,  to  merit  our  fecond 
 {unification  ,  and  by  condignity  our  laft  Reward  in  the  Kingdom  of  Heaven,  pul- 
 lech  up  the  Dodrin  of  Faith  by  the  roots  -,  for  out  of  every  of  thefe,  the  plain  duecl: 
 den;al  thereof  may  be  neceiTarily  concluded.     Not  this  onely ,  but  what  other  Here- 
 fie  "is  there,  that  doth   not  raze  the  very  foundation  of  Faith  by  confequent?  Hovv- 
 beit    we  make  a  difference  of  Herefies  •,  accounting  them  in  the  next  degree  to  infide- 
 lity ,'  which  directly  deny  any  one  thing  to  be ,  which  is  exprefiy  acknowledged  in 
 the  'Articles  of  our  Belief-,  for  out  of  any  one  Article  fo  denied,  the  denial  of  the  very 
 
 .foundatioh  it  felf  is  ftraightway  inferred.    As  for  Ex- 
 Hzc  ratio  EccitfMici  Sacramenti  S:  c.atho-     ampie    ifi  a  man  fhould  fay ,  There  is  no  CatholtckchurcL 
 
 l\cx  Fidel  eft  ,  ut  qui  partem  dmni  Sacrimen-  r      *  j-       i         i  i  i  •      „*   /•  ' 
 
 tl  negat,  partem  nan  vaUat  confitc i.   ita  it  tolloweth   immediately  thereupon,  that  this  fefttt 
 
 cnim  fibi'conncxa  &concorpotata  runt  omnia,  wbom  we  call  the  Saviour,  is  not  the  Saviour  of  the 
 
 SS^SS^iS/iSSS  World;  becaufe  all  the  Prophets  bear  witnefTe,  thatthe 
 
 dirtc  non  profit,  Caffian.  lib.  6.  dcincamat.  true  Mefiias  mould  fheiv  light  unto  the  Gentiles 5  that  is 
 
 Dora.   If/  he  obftiiutdy  fland  in  denial  ,  pg       ^  ^  ^   ^^  ^  a  Church  3S  is  Catholiclc  ,   flOt  ie- 
 
 ftrained  any  longer  unto  one  circumcifed  Nation.  In  the 
 fecond  rank  we  place  them ,  out  of  vvhofe  Pofitions ,  the  denial  of  any  the  forefaid 
 Articles  may  be  with  like  facility  concluded :  fueh  as  are  they  which  have  denied,  with 
 Hcbion,  ox  mt\\  Marcion ,  his  Humanity-,  an  example  whereof  may  be  that  of  Ct1f- 
 fianm ,  defending  the  Incarnation  of<the  Son  of  God  ,  againft  Nefiorius  Bifhop  of 
 Antwchy  which  held,  Thatthe  Virgin,  when  (he  brought  forth  Chrift,  did  not  bring 
 forth  the  Son  of  God ,  but  a  fole  and  mere  man  rout  of  which  Hereiie ,  the  denial  of  the 
 Aas  26. 53.    Articles  of  the  Chriftian  faith  he  deduceth  thus,  if  thou  do  (I  deny  our  Lord  J-efus  chrift, 
 
 car  Dora  '"'    ™  dwjWg  ^)e  Son  5    ^ml  c'wft  mt  c^00fe  ^ut  ^mJ  ^,C  F at^Cr  5  for>  accor^g  to  the  VfffCS  of 
 
 cap.  lis.  '  the  Father  himfelf,  He  that  hath  not  the  Son,  hath  not  the  Father.  Wherefore  denying 
 him  which  is  begotten,  thou  deniefi himwhich doth  beget.  Jgain,denyingtheSoncfGod 
 to  have  been  born  in  the  Flcfi ,  how  can  ft  thou  believe  him  to  have  fuffered?  believing 
 not  his  Pa/ion ,  what  remaineth ,  but  that  thou  deny  his  Resurrection  ?  For  we  be- 
 lieve him  not  rat  fed,  except  we  firft  believe  him  dead-  Neither  can  the  reafon 
 of  his  rifing  from  the  dead  (land,  without  the  faith  of  his  death  going  be  fore.  The  de- 
 nial of  his  Death  and  Papon,  inferrcththe  denial  of  his  Rifmg  from  the  Depth.  Where- 
 upon  it  followeth  ,  that  thou  alfo  deny  his  Afcenfioninto  Heaven.  The  Apoftlc  affirm- 
 eih,  That  he  which  afcended,  did  firft  defcend5  fo  that,  as  much  as  licth  in  thee, 
 our  Lord  J-c fas  Chrift  hath  neither  rifen  from  the  depth,  nor  is  afcended  into  Heaven, 
 nor  fttteth  on  the  right  hand  of  God  the  Father ,  neither  fhall  he  come  at  the  day  of  the 
 final  account  which  is  looked  for,  nor  fhall  judge  the  guick  and  the  Dead.  And  da- 
 reft  thou  yet  fet  foot  in  the  church  ?  Canjft  thou  think  thy  felf  a  Rifiop ,  when  thou 
 haft  denied  all  thofe  things  whereby  thou  do  (I  obtain  a  Biftwply  Calling  ?  Nefiorius  con- 
 fefled  all  the  Articles  of  the  Creed,  but  his  opinion  did  imply  the  denial  of  every 
 part  of  his  Confeffion.  Herefies  there  are  of  the  third  fort,  fuch  as  the  Church 
 of  Rome  maintaineth  ,  which  be  removed  by  a  greater  diftance  from  the  foundation, 
 although  indeed  they  overthrow  it.  Yet  becaufe  of  that  weaknefs,  which  the  Phi- 
 lofopher  noteth  in  mens  capacities ,  when  he  faith ,  That  the  common  fort  cannot 
 fee  things  which  follow  in  reafon,  when  they  follow ,  as  it  were,  afar  off  by  many 
 
 deductions; 
 
A  T>ifcourfe  offujlifimion,  &c.  52 1 
 
 deductions  5  therefore  the  repugnancy  of  fuch  Herefie  and  the  foundation  is  not 
 fo  quickly ,  or  fo  eafily  found ,  but  that  an  Heretick  of  this ,  fooner  than  of  the 
 former  kinde ,  may  directly  grant ,  and  confequently  neverthelefs  deny  the  foundation 
 of  Faith. 
 
 3  3 .  If  reafon  be  fufpected ,  tryal  will  mew  that  the  Church  of  Rome  doth  no  other- 
 wife  ,  by  teaching  the  Doctrine  me  doth  teach  concerning  good  works.     Offer  them 
 the  very  fundamental  words,  and  what  man  is  there  that  will  refufe  to fubfcribe unto 
 them  *     Can  they  directly  grant,  and  directly  deny  one  and  the  very  felf-fame  thin<*  i 
 Our  own  proceedings  in  difputing  againft  their  works  fatisfactory  and  meritorious    do 
 fliew  not  onely  that  they  hold ,  but  that  we  acknowledge  them  to  hold  the  foundati- 
 on ,  notwithftanding  their  opinion._    For  are  not  thefe  our  Arguments  againft  them  i 
 Chrifl  alone  hath fatisfied and  appeafcd his  Fathers  wrath  :  Chrift  hath  merited  Salvation 
 alone.     WeflioulddofondlytoufefuchDifput.es,  neither  could  we  think  to  prevail 
 by  them,  if  that  whereupon  we  ground,  were  a  thing  which  we  know  they  do  not 
 hold,  which  we  are  aflured  they  will  not  grant.     Their  very  Anfwers  to  all  fuch  Rea- 
 fons  as  are  in  this  Controverfie  brought  againft  them ,  will  not  permit  us  to  doubt 
 whether  they  hold  the  foundation  or  no.     Can  any  man  that  hath  read  their  Books 
 concerning  this  matter ,  be  ignorant  how  they  draw  all  their  Anfwers  unto  thefe  heads  < 
 That  the  remission  of  all  our  fins,  the  pardon  of  all  whatfoever  punifhments  thereby  deferved, 
 the  rewards  which  God  hath  laid  up  in  Heaven ,  are  by  the  Blood  of  our  Lord  {fefus  Chrik 
 fur  chafed ,  and obtained ' fufficient  ly  for  all  men  :  but  for  no  man  effectually  for  his  benefit  in 
 particular +>  except  the  blood  of  chrifl  be  apply  d  particularly  to  him,  by  fuch  means  as  God 
 hath  appointed  that  to  work  by.     That  thofe  means  of  themf elves  ,  being  but  dead  things,  one- 
 ly the  blood  ofchriftis  that  which  puttetb  life,  force,  and  efficacy  in  them  to  work,  and  to  be 
 available  ,  each  in  his  kinde ,  to  our  Salvation.     Finally,  that Grace  being  pur ■  chafed for 
 us  by  the  blood  of  Chrift ,  and  freely  without  any  merit  or  defert  at  the  firft  be  (lowed  upon 
 us,  the  good  things  which  we  doe,  after  Grace  received,  be  thereby  made  fat  is  factory  and 
 meritorious.    Some  of  their  Sentences  to  this  effect ,  I  muft  alledge  for  mine  own  war-        •     ■ 
 rant.    If  we  defire  to  hear  foreign  Judgements ,  wefindein  one  this  Confeffion  s  He  ^amuT 
 that  could  reckon  how  many  the  vertues  and  merits  of  our  Saviour  $efm  Chrifl  hath  been    cip' laft<  3* 
 might  likewife  under fl and  how  many  the  benefits  have  been  that  are  to  come  to  us  by  him  ' 
 forfomuch  as  men  are  made  Partakers  of  them  all  bj  means  of  his  Pafiion  :  by  him  is 
 given  unto  us   remifion  of  our  Sinnes ,  Grace,  Glory,   Liberty,  Praife ,  Salvation 
 Redemption,  purification,  Zfufttce ,  Satisfaction,  Sacraments,  Merits ," and all other 
 things  which  we  had ,  and  were  behoveful  for  our  Salvation.     In  another,  we  have 
 thefe  Oppofitions  and   Anfwers  made  unto  them  :  All  Grace  is  given  by  chrifl  pau!garo!« 
 gefus  ••  True ,  but  not  except  Chrifl  tfefus  be  applied.     He  is  the  propitiation  for  our  Ict-  "• 
 finne;  by  his  (tripes  we  are  healed,    he  hath  offered  himf elf  up  for  us  :  all  this  is  true, 
 hut  apply  it.    We  put  all  fat  is  fact  ion  in  the  blood  of  $ef us  Chrifl;  but  we  hold,  that  the 
 means  which  Chrift  hath  appointed  for  us  in  the  Cafe  to  apply  it,  are  our  penal  works 
 Our  Countrey-men  in  Rhemes  make  the  like  anfwer ,  That  they  feek  Salvation  no  Annor  ;n 
 other  way  than  by  the  Blood  of  Chrift  •  and  that  humbly  they  doe  ufe  Prayers    l  John  «• 
 Faftings,  Almes  ,  Faith,  Charity,  Sacrifice,  Sacraments,  Priefts,  onely  as  the 
 means  appointed  by  Chrift  ,  to  apply  the  benefit  of  his  holy  Blood  unto  them  : 
 touching  our  good  Works,  that  in  their  own  natures  they  are  not  meritorious,  nor 
 anfwerable  to  the  joyes  of  Heaven  •,  it  commeth  by  the  Grace  of  Chrift ,  and  not 
 of  the  Work  it  felf ,  that  we  have  by  well  doing  a  right  to  Heaven,  and  deferve 
 it  worthily.     If  any  man  think  that  I  feek  to  varnifli  their  Opinions ,  to  fet  the 
 better  foot  of  a  lame  Caufe  formoft ;  Let  him  know ,  that  fince  I  began  through- 
 ly to  underftand  their  meaning  ,  I  have  found  their,  halting  greater  than  perhaps  it 
 feemeth  to  them  which  know  not  the  deepnefle  of  Satan ,  as  the  blefied  Divine 
 fpeaketh.     For ,  although  this  be  proof  fufficient ,  that  they  doe  not  directly  de- 
 ny the  foundation  of  Faith-,  yet,  if  there  were  no  other  leaven  in  the  lump  of  their 
 Doctrine  but  this,  this  were  fufficient  to  prove,  that  their  Doctrine  is  not  agree- 
 able to  the  foundation  of  Chriftian  Faith.     The  Pelagians  being  over-great  frfend* 
 unto  Nature ,  made  themfelves  Enemies  unto  Grace ,  for  all  their  confeflin? ,  that 
 men  have  their  Souls ,  and  all  the  faculties  thereof,  their  wills ,  and  all  theability 
 of  their  wills  from  God.     And  is  not  the  Church  of  Rome  flill  an  Adverfary  unto 
 
 Chart's 
 
*,i  A  T>ifcourfe  vf  fujlification,  &c. 
 
 tion 
 
 Chrift's  Merits ,  becaufe  of  her  acknowledging ,  that  we  have  received  the  power 
 of  meriting  by  the  blood  of  Chrift?  Sir  Thomas  Moor  fetteth  down  the  odds  be- 
 inWsBook     tween   us  and  the  Church  of  Home  in  the  matter  of  Works ,  thus.    Like  as  we 
 ofConfola-      ay  ant  them,  that  no  good  work  of  man  is  rewardable  in  Heaven  of its  own  nature ,  hut 
 "through  the  meer  goodneffe  of  God ',  that  lifts  to  fet  fp  high  a  price  upon  fo  poor  a  things 
 And  that  this  price  God  fetteth  through  Chrift's  Pafiion  ,  and  for  that  alfo  they  be  his 
 own  Works  wixh  us  ;  for  good  works  to   God-ward  worketh  no  man  ,  without  God  work 
 in  him:  and  as  wc  grant  them  alfo ,  that  no  man  may  he  proud of his  works ,  for  his  im- 
 ' per  feet  working  •,  and  for  that  in  all  that  man  may  doe,  he  can  doe  God  no  good ,  but 
 is  a  Servant  unprofitable ,  and  doth  but  his  bare  duty  :  as  we,  I  fay ,  grant  unto  them 
 thefe  things  ,  fo  this  one  thing  or  twain  doe  they  grant  us  again ,  That  men  are  bound 
 to  work  good  works  ,  //  they  have  time  and  power  t,  and  that  whofo  worketh  in  true  faith 
 mofl ,  fhall  be  mofl  rewarded  :  but  then  fet  they  thereto,  That  all  his  Rewards  fhall  be 
 given  him  for  his  Faith  alone ,  and  nothing  for  his  Works  at  all ,  becaufe  his  Faith  is  the 
 "thing  ,  they  fay ,  that  forceth  him  to  work  well.     I  fee  by  this  of  Sir  Thomas  Moor ,  how 
 eafie  it  is  for  men  of  the  greateft  capacity,  to  miftake  things  written  or  fpoken,  as 
 well  on  the  one  fide  as  on  the  other.     Their  Doctrine,  as  he  thought,  makeththe 
 work  of  man  rewardable  in  the  World  to  come,  through  the  goodneffe  of  God  s 
 whom  it  pleafed  to  fet  fo  high  a  price  upon  fo  poor  a  thing  :  and  ours,  rhat  a  man 
 doth  receive  that  eternal  and  high  reward,  not  for  his  Works ,  but  for  his  Faiths  lake, 
 by  which  he  worketh;  whereas  in  truth  our  Doctrine  is  no  other  than  that  we  have 
 learned  at  the  feet  of  Chrift  5  namely ,   That  God  doth  juftifie  the  believing  man , 
 yet  not  for  the  wort  hineffe  of  his  belief,  but  for  the  worthineffe  of  him  which  is 
 believed ;  God  rewardeth  abundantly  every  one  which  worketh ,  yet  not  for  any  me-  • 
 ritorious  dignity  which  is,  or  can  be  in  the  Work,  but  through  his  mere  mercy  by 
 whofe  Commandment  he  worketh.     Contrariwife ,  their  Doctrine  is,  That  as  pure 
 Water  of  it  felf  hath  no  favour ,  but  if  it  paffe  through  a  fweet  Pipe ,  it  taketh  a 
 pleafant  fmell  of  the  Pipe  through  which  it  paffeth  :  fo ,  although  before  Grace 
 received ,  our  Works  doe  neither  fatisfie  nor  merit  5  yet  after ,  they  doe  both  the  one 
 and  the  other.    Every  vertuous  Adiion  hath  then  power  in  fuch  to  fatisfie  5  that  if 
 we  our   felves  commit  no  mortal  finne,  no  hainous  crime ,  whereupon  to  fpend  this 
 treafure  of  fatisfadion  in  our  own  behalf,  it  turneth  to  the  benefit  of  other  mens  re- 
 leafe  ,  on  whom  it  fhall  pleafe  the  Steward  of  the  Houfe  of  God  tobeftowits  fo 
 that  we  may  fatisfie  for  our  felves  and  others  •,  but  merit  onely  for  our  felves.     Inme- 
 wotkiofSu-  riting ^  our  Actions  do  work  with  two  hands-,  with  one  they  get  their  morning  fti- 
 '  pend,  the  encreafe  of  Grace;  with  the  other  their  evening  hire,  the  everlafting  Crown 
 of  Glory..   Indeed  they  teach,  that -our  good  Works  doe  not  thefe  things  as  they 
 come  from  us,  but  as  they  come  from  Grace  in  us-,  which  Grace  in  us  is  another 
 thing  in  their  Divinity ,  than  is  the  mere  goodneffe  of  God's  mercy  towards  us  in  Chrift 
 Jefus. 
 
 34.  If  it  were  not  a  long  deluded  Spirit  which  hath  poffeffion  of  their  Hearts  ;  were 
 it  poffible  but  that  they  fhould  fee  how  plainly  they  doe  herein  gain-fay  the  very  ground 
 of  Apoftolick  Faith  <  Is  this  that  Salvation  by  Grace,  whereof  fo  plentiful  menti- 
 on is  made  in  the  Scriptures  of  God  ?  Was  this  their  meaning,  which  firft  taught 
 the  World  to  look  for  Salvation  onely  by  Chrift?  By  Grace,  the Apoftle faith, 
 and  by  Grace  in  fuch  fort  as  a  Gift:  a  thing  that  commeth  not  of  our  felves,  nor. 
 of  our  Works,  left  any  man  fhould  boaft,  and  fay,  I  have  wrought  out  my  own  Salva- 
 tion. By  Grace  they  confeffe$  but  by  Grace  in  fuch  fort,  that  as  many  as  wear  the 
 Diadem  of  Bliffe,  they  wear  nothing  but  what  they  have  won.  The  Apoftle,  as  if 
 he  had  forefeen  how  the  Church  of  iJcwe  would  abufe  the  World  in  time,  by  ambi- 
 guous terms ,  to  declare  in  what  fenfe  the  name  of  Grace  muft  be  taken ,  when  we 
 . .  make  it  the  caufe  of  our  Salvation ,  faith,  He  faved  us  according  to  his  mercy  :  which 
 
 mercy ,  although  it  exclude  not  the  wafhing  of  our  new  birth-,  the  renewing  of  our 
 Hearts  by  the  Holy  Ghoft,  the  Means,  the  Vermes,  the  Duties  which  God  requireth 
 of  our  hands  which  fhall  be  faved  5  yet  it  is  fo  repugnant  unto  Merits,  that  to  fay, 
 We  are  faved  for  the  worthinefs  of  any  thing  which  is  ours,  is  to  deny  we  are 
 faved  by  Grace.  Grace  beftoweth  freely ;  and  therefore  juftly  requireth  the  glory 
 of  that  which  is  beftowed.    We  deny  the  Grace  of  our  Lord  Jefus  Chrift  •,  we 
 
 abufe, 
 
A  Difcowfe  ef  fuslifcation,  &c.  533 
 
 abufe,  difanul,  and  annihilate  the  benefit  of  his  bitter  paffion ,  if  we  reft  inthefe 
 proud  imaginations,  that  life  is  defervedly  ours,  that  we  merit  it,  arid  that  we  are  wor- 
 thy of  it. 
 
 35.  Howbeit,  confidering  how  many  vertuous  and  juft  men,  how  many  Saints; 
 how  many  Martyrs ,  how  manyofthe  Antient  Fathers  of  the  Church,  have  had  their 
 fundry  perilous  Opinions  :  and  amongft  fundry  oft  heir  Opinions  this ,  that  they  ho- 
 ped to  make  God  fome  part  of  amends  for  their  finnes,  by  the  voluntary  punifh- 
 ment   which   they   laid  upon  themfelves,  becaufe  by  a  Confequent  it  may  fol- 
 low hereupon,  that  they  were  injurious  unto  Chrift  :  mall  we  therefore  make fuch 
 deadly  Epitaphs,  and  fet  them  upon  their  Graves ,  They  deniedthe  foundation  of  Faith 
 directly,  they  are  damned ,  there  is  no  Salvation  for  them?     Saint  Auftin  faith  of 
 himfelf,  Err  are  pojfim ,  H^rerica-s  efe  nolo.     And,  except  we  put  a  difference  be- 
 tween them  that  erre ,  and  them  that  obftinately  perfift  in  Errour ,  how  isitpof- 
 fible  that  ever  any  man  fhould  hope  to  befaved  f     Surely ,  in  this  Cafe ,  I  have  no 
 refpect  of  any  Perfon  either  alive  or  dead.     Give  me  a  man ,  of  what  eftate  or  condi- 
 tion foever,  yea,  a  Cardinal  or  a  Pope,  whom  in  the  extreme  point  of  his  life  af- 
 fliction hath  made  to  know  himfelf,  whofe  heart  God  hath  touched  with  true  for  - 
 row  for  all  his  finnes,  and  filled  with  love  towards  the  Gofpel  of  Chrift ,  vvhofe  eyes 
 are  opened  to  fee  the  Truth  ,   and  his  mouth  to  renounce  all  Herefie  andErronr, 
 any  wife  oppofite  thereunto  :  This  one  opinion  of  Merits  excepted  ,  he  thinketh 
 God  will  require  at  his  hands,  and  becaufe  hewanteth,  therefore trembleth,  and 
 is  difcouraged ;  it  may  be  I  am  forgetful ,  and  unskilful ,  not  furniihed  with  things  new 
 and  old,  as  a  wife  and  learned  Scribe  fhould  be,  nor  able  to  allege  that,  where- 
 unto,  if  it  were  alledged  ,  he  doth  bearVmindemoftwilliing  to  yield,  andfotobe 
 recalled,  as  well  from  this,  as  from  other  Errours  :   And  ihall  I  think,  becaufe 
 of  this  onely  Errour,   that  fuch  a  man  toucheth  not  fo  much  as  the  hem  of  Chrift \ 
 garment?   If  he  do,  Wherefore  fhould  not  I  have  hope,  that  vertue may  proceed 
 from  Chrift  to  fave  him  ?    Becaufe  his  Errour  doth  by  confequent  overthrow  his 
 Faith,  mall  I  therefore  caft  him  off,  as 'one  that  hath  utterly  caft  off  Chrift?  on? 
 that  holdeth  not  fo  much  as  by  a  flender  thred  ?     No,  I  will  not  be  afraid  to  fay 
 unto  a  Pope  or  Cardinal  in  this  plight,  Be  of  good  comfort ,  we  have  to  do  with 
 a  merciful  God ,  ready  to  make  the  beft  of  a  little  which  we  hold  well ,  and  not  with 
 a  captious  Sophifter- ,  which  gathereth  the  worft  put  of  every  thing  wherein  we 
 erre.     Is  there  any  Reafon,  that  I  ihould  be  fufpe&ed ,  or  you  offended  for  this 
 fpeech  ?.   Is  it  a  dangerous  thing  to  imagine  that  fuch  men  may  finde  mercy  ?  The  Ler  ail  Aff.„ 
 hour  may  come,  when  we  Ihall  think  it  a  bleffed  thing  to  hear,  that  if  our  finnes  fl;0:ibcia„i 
 were  the  finnes  of  the  Pope  and  Cardinals,  the  bowels  of  the  mercy  of  God  are  *^k'  ktthe 
 larger.    I  do  not  propofe  unto  you  a  Pope  with  theneckofanEinperouriuiderhis  ferJmjy"^.''' 
 feet;  a  Cardinal,  riding  his  horfe  to  the  bridle  in  the  blood  of  Saints :*  but  a  Pope  coniukr«k 
 or  a  Cardinal  forrowful ,  penitent ,  dif-robed ,  ftript ,  not  onely  of  lifiii  ped  power, 
 but  alfo  delivered  and  recalled  from  Error  and  Antichrift,  converted  and  lying  pro- 
 ftrate  at  the  foot  of  Chrift  :  and  ihall  I  think  that  Chrift  fhallfpum  at  him?  andfhall 
 I  crofs  and  gain-fay  the  merciful  promifes  ofGoVi,  generally  made  unto  penitent  fin- 
 ners ,  by  oppoling  the  name  of  a  Pope  or  Cardinal?  What  difference  is  therein  the 
 world  between  a  Pope  anda  Cardinal,  and  $*hn  a  Stile  in  this  Cafe  ?  It  we  think  it  im- 
 pofllble  for  them,  if  they.be  once  come  within  that  rank,  to  be  afterwards  touched 
 with  any  fuch  remorfe,  let  that  be  granted.     The  Apoftle  faith ,  iff,  or  an  Angel  from 
 heaven  preach  unto,  &c.  Let  it  be  as  likely,  that  S.Patil,  or  an  Angel  from  Heaven  mould 
 preach  Herefie,  as  that  a  Pope  or  Cardinal  Ihould  be  brought  fo  fair  forth  to  acknow- 
 ledge the  truth  :  yet  if  a  Pope  or  Cardinal  mould ,  what  finde  we  in  thefr  Peifons  why 
 they  might  not  be  faved  i    It  is  not  the  Perfons  you  will  fay  ,  but  the  Errour 
 wherein  I  fuppofe  them  to  dye,  which  excludeththem  from  the  hope  of  mercy  •,  the 
 opinion  of  merits  doth  take  away  all  poffibility  of  Salvation  from  them.     What  if 
 they  hold  it  onely  as  an  Errour  ?    Although  they  hold  the  truth  truly  and  fincerely 
 in  all  other  parts  of  Chriftian  Faith  ?  Although  they  have  in  fome  meafureall  the  Vir- 
 tues and  Graces  of  the  Spirit ,  all  other  tokens  of  God's  Elect  Children  in  them  ?  Al- 
 though they  be  farr  from  having  any  proud  prefumptuous  opinion  ,  that  they  fhall  be 
 foved  by  the  worthinefs  of  their  deeds  ?  Although  the  onely  tiling  which  troubleth 
 
 D  d  d  d  and 
 
« *  A  Difcourfe  vf  f  unification ,  &c 
 
 and  moleftcd  them  ,  be  but  a  little  too  much  dejection,  fomewhat  too  great  a 
 fear  rifins  from  an  erroneous  conceit ,  that  God  would  require  a  worthineffe  in 
 them  ,  which  they  are  grieved  to  finde  wanting  in  themfelves  ?  Although  they 
 be  not  obftinate  in  this  perfwafion?  Although  they  be  willing  ,.  and  would  be 
 olVd  to  forfake  it  ,  if  any  one  reafon  were  brought  fufficient  to  difpove  it  i 
 Althou°h  the  onely  lett ,  why  they  doe  not  forfake  it  ere  they  dye,  be 
 the  ignorance  of  the  means,  by  which  it  might'  be  difproved  >  Although  the 
 caufe  why  the  ignorance  in  this  point  is  not  removed,  be  the  want  of  know- 
 ledge in  fuch  as  mould  be  able,  and  are  not,  to  remove  it?  Let  me  dye,  if  ever  it  be  pro- 
 ved  that  limply  an  Errour  doth  exclude  a  Pope  or  a  Cardinal  in  fuch  a  cafe,  utterly 
 from  hope  of  life.  Surely,  I  mull:  confefle-unto  you,  ifit  be  an  Errour,  that  God  may 
 be  mercitul  to  fave  men  even  when  they  erre,  my  greateft  Comfort  is  my  Errour ;  were 
 it  not  for  the  love  I  bear  unto  this  Errour,  I  would  never  wifh  to  fpeak,  nor  to  live. 
 
 36.  Wherefore  to  refume  that  mother-Sentence,  whereof  I  little  thought  that 
 
 fo  much  trouble  would  have  grown,  /  doubt  not  but  that  God  was  merciful  to  fave 
 
 thoufands  of  our  Fathers  ,  living  in  Fopifh  Superftitions  ,  inafmuch  as  they  firmed  ig- 
 
 norantly.     Alas  i  what  bloody  matter  is  there  contained  in  this  Sentence  ,  that  it 
 
 mould  be  an  occafion  of  fo  many  hard  Cenfures?     Did  I  fay,  that  thoufands  of  our 
 
 Fathers  might  be  faved  ?   I  have  mewed  which  way  it  cannot  be  denied.     Did  I  fay, 
 
 /  doubt  not  but  they  were  faved".     I  fee  no  impiety  in  this  Perfwafion,  though 
 
 I  had  no  reafon  for  it.     Did  I  fay  ,   Their  ignorance  did  make  me  hope  they  did 
 
 finde   mercy  ,  and  fo  were  faved  <   What  hindreth  Salvation  but  Sinne  i    Sinnes 
 
 are  not  equal-,  and  Ignorance,  though  it  doth  not  make  Sinne  to  be  no  Sinne,  yet 
 
 feeing  it  did  make  their  finne  the  lefs,  why  fliould  it  not  make  our  hope  concern- 
 
 in<*  their  life  ,  the  greater  ?  We  pity  the  moft ,  and  doubt  not  but  God  hath  moft 
 
 compaflion  over  them  that  finne  for  want  of  underftanding.     As  much  is  confefled  by 
 
 fundry  others ,  almoft  in  the  felf-fame  words  which  I  have  ufed.    It  is  but  onely  my 
 
 evil  hap,  that  the  fame  Sentences  which  favour  Verity  in  other  mens  books,  mould 
 
 feem  to  bolfter  Hetelie ,  when  they  areopce  by  me  recited.     If  I  be  deceived  in  this 
 
 point,  not  they,  but  the  bleffed  Apoftle  hath  deceived  me.     What  I  faid  of  others, 
 
 the  fame  he  faid  of  himfelf,  /  obtained  mercy  for  I  did  it  ignorant  ly.  Conftrue  his  words, 
 
 and  you  cannot  mifconftrue  mine.     I  fpake  no  otherwife,  1  meant  no  otherwife,  than 
 
 he  did. 
 
 37.  Thus  have  I  brought  the  queftion  concerning  our  Fathers,  at  length,  un- 
 to an  end.     Of  whofe  eftate,  upon  fo  fit  an  occafion  as  was  offered  me,  handling 
 the  weighty  caufes  of  feparation  between  the  Church  of  Rome  and  us,  and  the  weak 
 motives  which  are  commonly  brought  to  retain  men  in  that  Society-,  amongft  which 
 motives,  the  examples  of  our  Fathers  deceafed  is  one ;  although  I  law  it  convenient 
 to  utter  the  Sentence  which  I  did,  to  the  end  that  all  men  might  thereby  underftand, 
 how  untruly  we  are  faid  to  condemn  as  many  as  have  been  before  us  otherwife  perfwa- 
 ded  than  we  our  felves  are;  yet  more  than  that  one  Sentence,  I  did  not  think  it 
 expedient  to  utter,  judging  it  a  great  deal  meeter  for  us  to  have  regard  to  our  own 
 eftate,  than  to  lift  over- curioufly  what  is  become  of  other  men.     Andfearing,  left 
 that  fuch  queftions  as  thefe,  if  voluntarily  they  fliould  be  too  farr  waded  in ,  might 
 feem  worthy  of  that  rebuke,  which  our  Saviour  thought  needfull  in  a  cafe  not  un- 
 like ,  What  is  this  unto  thee  f  When  I  was  forced ,  much  befide  my  expectation , 
 to  render  a  reafon  of  my  fpeech,  I  could  not  but' yield  at  the  Call  of  others,  and 
 proceed  fo  lair  as  Duty  bound  me,  for  the  fuller  fatisfying  of  mindes.     Where- 
 in I  have  walked ,  as  with  Reverence,  fo  with  Fear :  with  Reverence,  in  regard  of 
 our  Fathers  ,*  winch  lived  in  former  times  3  not  without  Fear,  confidering  them  that 
 are  alive. 
 
 38.  I  am  not  ignorant,  how  ready  men  are  to  feed  and  footh  up  themfelves  in  evil. 
 Shall  I  ( will  the  man  fay,  that  loveth  the  prefent  World,  more  than  he  loveth  Chrift  ) 
 fhall  I  inciur  the  high  difpleafure  of  the  mightieft  upon  Earth  *  Shall  I  hazard 
 my  Goods,  endanger  my  Eftate,  put  my  felf  into  jeopa;dy ,  rather  than  to  yield  to 
 that  which  fo  many  of  my  Fathers  imbraced,  and  yet  found  favour  in  the  fight  of 
 God,?  Curfe  ye  Meroz, ,  faith  the  Lord ,  curfe  her  Inhabitants^  becaufe  they  helped  not 
 tb&  Lord,  they  helped  him  not  againft  the  Mighty.     If  I  fliould  not  onely  not  help  the 
 
 Lord 
 
AT>ifcourfs  oftfuJlijicMion  \    &c.  535 
 
 Lordagainft  the  Mighty.,  but  help  tb:Arengthenthem  that  are  mighty,  againft  the 
 Lord  5  worchily  might-  I  fall  under  the  burthen  of  that  CUrfe  ,  worthy  I  were  to 
 bear  to  bear  my  owu  ju^genieht  ?  But,  if  the  Doctrine  which  I  teach  ,  be  a  flow- 
 er gathered  in  the  Garden*  of  the  Lord;  a  part  of  the  faying  Truth  of  theGofpel- 
 from,, whence  notwithftaijiing  ,  poyfoinous.  (features  do  fuck  venom  ; '  I  can  but  wifli 
 it  were  otherwife ,  $$&  •content  iny:iilf  with  the  lotc  that  hath  befallen  me,  the  ra- 
 ther, becaufe  it  hath:  not  befallen  me  alqrn.  Saint  faui  taught  a  Truth,  and  a  com- 
 fortable truth,  when^ertaught ,:  that  the  greatw  Our- rhifeiy  is,  inrefpectofcur  Ini- 
 quities, the  readier  «  thq  mercy  oLGoid  far  our  releafe.  If  we  feek  unto  him, 
 the  more  we  have  finned,  the- niore  praife ,  and  •■glory  ,  and  honour  unto  him  that 
 pardoneth  our  finne.  But  mafk  .whatlewi  Collections  were  made  hereupon  by 
 fome  :  why  then  am  I  condemned  for  a  Sinner?  And 'the  Apoftle  (as  we  are  bla- 
 med ,  and  as  fome  affirm  that  we  fay  ,  Why  doe  rve  not  evil  that  goo.d  may  come  of 
 it?  )  he. was  accufed  to  teach  that which  ill-difpafed  People  did  gather  by  his 
 teaching,  though  it  were  clean  not  oaely  befides,  but  againft  his  meaning.  The 
 Apoftle  addeth ,  Their  Condemnation  (  which  thus  doe  )  is  jufl.  I  am  not  hafty 
 to  apply  Sentences  of  Condemnation.  I  wifti  from  mine  Heart  their  Conver- 
 fion  ,  whofoever  are  thus  perverfly  affected.  For  I  muft  needs  fay,  Their  Cafe 
 is  fearful,  their  Eftate  dangerous,  which  harden  themfelves,  prefuming  on  the 
 mercy  of  God  towards  others.  It  is  true  ,  that  God  is  merciful ,  but  let  us  be- 
 ware of  prefumptuous  finnes.  God  delivered  tfonab  from  the  bottome  of  the 
 Sea ,  will  you  therefore  caft  your  felves  head-long  from  the  tops  of  Rocks ,  and 
 fay  in  your  Hearts  ,  God  fliall  deliver  us  C  He  pitieth  the  Blinde  that  would 
 gladly  fee  •  but  will  he  pity  him  that  may  fee ,  and  hardeneth  himfelf  in  blinde- 
 neffe?  No,  Chrift  hath  fpoken  too  much  unto  you,  to  claim  the  priviledge  of  your 
 Fathers. 
 
 39.  As  for  us  that  have  handled  this  Caufe  concerning  the  condition  of  our 
 Fathers ,  whether  it  be  this  thing  or  any  other ,  which  we  bring  unto  you ,  the 
 Counfel  is  good  which  the  Wife  man  giveth  ,  Stand  thou  fafl  in  thy  fure  under- 
 fianding  ,  in  the  way  and  knowledge  of  the  Lord  ,  and  have  but  one  manner  of 
 word  ,  and  follow  the  Word  of  peace  and  right  eoufneffe.  As  a  loofe  tooth  is  a 
 grief  to  him  that  eateth  :  fo  doth  a  wavering  and  unftable  word  in  fpeech,  that 
 tendeth  to  inftruction,  offend.  Shall  a  wife  man  fpeak  words  of  the  wwde,  faith 
 Eiifhaz. ,  leight,  unconftant ,  unftable  words  ?  Surely  the  wifeft  may  (peak  words 
 of  the  winde  ,  fuch  is  the  untoward  Conftitution  of  our  nature  ,  that  we  doe 
 neither  fo  perfectly  underftand  the  way  and  knowledge  of  the  Lord ,  nor  fo  fted- 
 iaftly  imbrace  it  when  it  is  underftood  •,  nor  fo  gracioufly  utter  it-,  when  it  is  im- 
 braced ;  nor  fo  peaceably  maintain  it  ,  when  it  is  uttered  -7  but  that  the  beft  of 
 us  are  over- taken  fometime  through  blindenefle  ,  fometime  through  haftinefle , 
 fometime  through  impatience  ,  fometimes  through  other  paffions  of  the  minde  , 
 whereunto  (God  doth  know)  we  are  too  fubject.  We  muft  therefore  be  con- 
 tented both  to  pardon  others  ,  and  to  crave  that  others  may  pardon  us  for 
 fuch  things.  Let  no  man  ,  that  fpeaketh  as  a  man  ,  think  himfelf ,  while  he 
 liveth  ,  alwayes  freed  from  fcapes  and  over-fights  in  his  fpeech.  The  things 
 themfelves  which  I  have  fpoken  unto  you  are  found ,  howfoever  they  have  feem- 
 ed  otherwife  unto  fome  :  at  whofe  hands  I  have,  in  that  refpect,  received  In- 
 jury. I  willingly  forget  it  ••  although  indeed  ,  confidering  the  benefit  which  I 
 have  reaped  by  this  neceffary  fpeech  of  Truth  ,  I  rather  incline  to  that  of  the 
 Apoftle ,  They  have  not  injured  me  at  all.  I  have  caufe  to  wifh  them  as  many 
 Bleflings  in  the  Kingdom  of  Heaven  ,  as  they  have  forced  me  to  utter  words  and 
 fyllables  in  this  Caufe  ^  wherein  I  could  not  be  more  fparing  of  fpeech  than  1  have 
 been.  It  becommeth  no  man-,  faith  Saint  zferom,  to  be  patient  in  the  crime  of  Here- 
 fie.  Patient,  as  I  take  it ,  we  mould  be  alwayes ,  though  the  crime  of  Herene  were 
 intended  ■,  but  filent  in  a  thing  of  fo  great  Confequence  Icould  not,  beloved,  Idurft 
 not  be-,  especially  the  love  which  I  bear  to  the  truth  of  Chrift  Jefus,  being  hereby  fome- 
 what  called  in  queftion^  Whereof  I  befeech  them  in  the  meeknefle  of  Chrift,  that 
 have  been  the  firft  original  caufe,  to  confider  that  a  Watch-man  may  cry  (an  Enemy  ) 
 when  indeed  a  Friend  commeth.    In  which  Caufe ,  as  I  deem  fuch  a  Watch- man  more 
 
 D  d  d  d  2  worthy 
 
«  6  'A  T>ifcourfe  of  f unification,  &c. 
 
 worthy  to  be  loved  for  his  Care  $  than  mif-liked  for  his  Errour  :  So  I  have  judged  it 
 my  own  part  in  this,  as  ranch  as  inmelyeth,  to  takeaway  all  fufpition  of  any  un- 
 friendly intent  or  meaning  againft  the  Truth ,  .from  which ,  God  doth  know,  my  heart 
 is  free. 
 
 40.  Now  to  you,  Beloved,  which  have  heard  thefe  things,  I  will  ufe  no  other 
 words  ofadmonition  ,  than  thofe  that  are  offered  me  by  St;  $ame*i  My  Brethren,  have 
 not  the  Faith  of  eur glorious  Lord  $efus ,  in  refpeel  ofPerfons.  Ye  are  not  now  to  learn. 
 that  as  of  it  felf  it  is.not  hurtful ,  fo  neither  mould  it  be  to  any  fcandalous  and  offenfive 
 in  doubtful  cafes ,  to  hear  the  different  judgments  of  men.  Be  it  that  Cephas  hath 
 hath  one  interpretation,  and  Apollos  hath  another  j  that  iWis  of  this  minde,  and  Barna- 
 bas of  that  •,  if  this  offend  you ,  the  fault  is  yours.  Garry  peaceable  mindes ,  and  you 
 may  have  comfort  by  this  variety. 
 
 Now  the  God  of  Peace ,  give  you  peaceable  mindes ,  and  turn  it  to  your 
 i  everlasting  comfort. 
 
537 
 
 A  LEARNED 
 
 SERMON 
 
 OF   THE 
 
 NATURE 
 
 PRID  E, 
 
 H 
 
 A  B  A  K. 
 
 2.  \. 
 
 His  mind  fwellethy  and  is  not  right  in  him:  ISutthe 
 fufi  by  his  Faith Jhau  live. 
 
 HE  nature  of  Man  being  much  more  delighted  to  be  led  than 
 drawn,  doth  many  times  ftubbornlyrefift  Authority,  when  to 
 Perfwafion  it  eafily  yieldeth.  Whereupon  the  Wifeft  Law- 
 makers have  endeavoured  always ,  that  thofeLaws  might  feem 
 moft  reafonable ,  which  they  would  have  raoft  inviolably 
 kept.  A  Law  fimply  commanding  or  forbidding,  is  but  dead 
 in  comparifon  of  that  which  expreUeth  the  reafon  wherefore  it 
 doth  the  one  or  the  other.  Andfurely,  even  in  the  Laws  of 
 God,  although  that  he  hath  given  Commandment,  be  in  it  felf  a  reafon  fufficient  to 
 exact  all  obedience  at  the  hands  of  men ;  yet  a  forcible  inducement  it  is  to  obey  with 
 greater  alacrity  and  chearfulnefle  of  minde^  when  we  fee  plainly,  that  nothing  is 
 impofed  more  than  we  mull:  needs  yield  unto,  except  we  will  beunreafonable  In  a 
 word  whatfoever  be  taught,  be  it  Precept  for  direction  of  our  Manners-,  'or  Ar- 
 ticle for  mftru&ion  of  our  Faith;  or  documenrany  way  for  information  of  our  mindes, 
 it  then  taketh  root  and  abideth ,  when  we  conceive  not  onely  what  God  doth  fpeak,  but 
 why.    Neither  is  it  a  fmall  thing ,  which  we  derogate  as  well  from  the  honour  of  his 
 
 Truth, 
 
528  *A  Learned  Sermon  of 
 
 Ttuth,  as  from  the  comfort,  joy  and  delight  which  we  our  felveslhould  take  by  it, 
 when  we  loofely  Aide  over  his  fpeech,  as  though  it  were  as  our  own  is ,  commonly 
 vulgar  and  trivialr:  Whereas  ,he;  utte«!rhpBQtfcHng  but, «.Jhath,  btfidtsthsttibftance 
 of  Doctrine -delivered  ,  a  depth  of  wifdom>  in  the  Very  choice  and  frame  of  words 
 to  deliver  it  in  :  The  reafon  whereof  being, not  perceived,  but  by  greater  inten- 
 tion of  brain  ,  than  our  nice  mindes  for  the  moit  part  can  well  away  with,  fain  we 
 would  bring  the  World,  if  we  might,  to  think  it  but  a  needlefscuriofity,  to  rip 
 up  any  thing  further  than  extemporal  readinefs  of  wit  doth  ferve  to  reach  unto.  Which 
 courfe  if  here  we  did  lift  to  follow  ,  we  might  tell  you  ,  that  in  the  firft  branch  of 
 this  Sentence,  God  doth  condemn  the  Baby  Ionian's  pride  •,  and  in  the  fecond  teach, 
 what  happinefs  of  ftate  (hall  grow  to  the  righteous  by  the  conftancy  of  their  F.iith,not- 
 withftanding  the  troubles  which  now  they  rafrcfj  and  affefcertain  notes  of  wholfome 
 inftruction  hereupon  collected,  pafs  over  without  detaining  your  mindes  in  any  further 
 removed  fpeculation.  But,  as  I  take  it,  there  is  a  difference  between  the  talk  that  be* 
 feemeth  Nurfes  among  Children,  and  that  which  men  of  Capacity  and  Judgment  do  of 
 mould  receive  inftruction  by. 
 
 The  minde  of  the  Prophet  being  erected  with  that  which  hath  been  hitherto  fpoken, 
 receiveth  here  for  full  fatisfaction  a  (hort  abridgement  of  that  which  is  afterwards 
 more  particularly  unfolded.  Wherefore  as  thequeftion  before  difputed  of  doth  con- 
 cern two  forts  of  men ,  the  Wicked  fiourifhiog  as  the  Bay,  and  the  righteous  like  the 
 withered  Grafs  $  the  one  full  of  pride,  the  other  caft  down  with  utter  difcourage- 
 ment  :  fo  the  anfwer  which  God  doth  make  for  refolution  of  doubts  hereupon  arifen, 
 hath  reference  unto  both  forts,  and  this  prefent  fentence  containing  a  brief  Abftract 
 thereof  comprehendeth  fummanly  as  well  the  fearful  eftate  of  iniquity  over-exalted, 
 as  the  hope  laid  up  for  righteoufnefs  oppreft.  In  the  former  branch  of  which  Sentence, 
 let  us  firft  examine  what  this  rectitude  or  ftraitnefsimporteth,  which  God  denieth  to 
 be  in  the  minde  of  the  Babylonian.  All  things  which  God  did  create ,  he  made  them  at 
 the  firft,  true,  good,  and  right.  True,  in  refpeft  of  correfpondence  unto  that  pattern 
 of  their  Being,  which  was  eternally  drawn  in  the  Counfel  of  God's  fore-knowledge; 
 Good ,  in  regard  of  the  ufe  and  benefit  which  each  thing  yieldeth  unto  other  •,  Right, 
 by  an  apt  conformity  of  all  parts  with  that  end  which  is  outwardly  propofed  for  each 
 thing  to  tend  unto.  Other  things  have  ends  propofed,  bat  have  not  the  faculty  to 
 know,  judge,  andefteemofthem,  and  therefore  as  they  tend  thereunto  unwittingly, 
 fo  likewife  in  themeans  whereby  they  acquire  their  appointed  ends ,  they  are  by  necef- 
 fity  fo  held,  that  they  cannot  divert  from  them.  The  ends  why  the  Heavens  do  move, 
 the  Heavens  themfelves  know  not,  and  their  motions  they  cannot  but  continue.  Only 
 men  in  all  their  actions  know  what  it  is  which  they  feek  for,  neither  are  they  by  any  fuch 
 neceflrty  tyed  naturally  unto  any  certain  determinate  mean  to  obtain  their  end  by  ,  but 
 that  they  may ,  if  they  will,  forfake  it.  And  therefore  in  the  whole  World,  no  Crea- 
 ture butonelyman,  which  hath  the  laft  end  of  his  actions  propofed  as  a  recompence  and 
 reward ,  whereunto  his  minde  directly  bending  it  felf ,  is  termed  right  or  ftrait,  other- 
 wife  perverfe. 
 
 To  make  this  fomewhat  more  plain,  wemuftnote,  that  as  they  which  travel  from 
 City  to  City,  enquire  ever  for  the  ftraighteft  way,  becaufe  the  ftreighteftis  that  which 
 fooneft  bringeth  them  unto  their  journeys  end :  So  we  having  here,  as  theApoftle 
 fpeaketh,  no  abiding  City,  but  being  always  in  travel  towards  that  place  of  joy, 
 immortality,  and  reft,  cannot  but  in  every  of  our  deeds ,  words,  and  thoughts,  think 
 that  to  be  beft ,  which  with  moft  expedition  leadeth  us  thereunto,  and  is  for  that  very 
 caufe  termed  right.  That  Soveraign  good,  which  is  the  eternal  fruition  of  all  good,be- 
 ing  our  laft  and  chiefeft  felicity,  there  is  no  defperate  Defpifer  of  God  andgodlinefs 
 living,  which  doth  notwifhfor.  The  difference  between  right  and  crooked  mindes, 
 is  in  the  means  which  the  one  or  the  other  efchew  or  follow,Certafn  it  is,that  all  parti- 
 cular things  which  are  naturally  defired  iri  the  world ,  as  Food,  Rayment ,  Honor, 
 Wealth ,  Pleafure ,  Knowledge ,  they  are  fubordinated  in  fuch  wife  unto  that  fu- 
 ture Good  which  we  look  for  in  the  World  to  come,  that  even  in  them  there  lyeth  a 
 direct  way  tending  unto  this.  Otherwife  we  muft  think ,  that  God  making  promi- 
 fes  of  good  things  in  this  life  ,  did  feek  to  pervert  men,  and  to  lead  them  from 
 their  right  minds.  Where  is  then  the  obliquity  of  the  minde  of  man?  his  miride  is  per- 
 verfe, 
 
the  Ds^ature  of  Tride.  529 
 
 verfe,  cam,  and  crooked,  not  when  it  bendeth  it  felf  unto  any  of  thefe  things,  but 
 when  it  bendeth  fo,  that  it  fwerveth  either  to  the  righthand  or  to  the  left,  byexcefs 
 or  defect,  from  that  exact  rule  whereby  Human  actions  are  meafured.  The  rule  td 
 meafure  and  judge'them  by,  is  the  Law  of  God.  -For  this  caufe,  the  Prophet  doth  make 
 fo  often  and  fo  earneft  fuit,  O  direct  me  in  the  way  of  thy  Commandments :  As  long  as  I 
 have  refpec?  to  thy  Statutes  ,  I  am  fare  not  to  tread  amifs.  Under  the  name  of  the  Law, 
 we  muft  comprehend  not  only  that  which  God  hath  written  in  Tables  and  Leaves, but 
 that  which  Nature  alfo  hath  engraven  in  the  hearts  of  men.  Elfehow  mould  thofe 
 Heathens  which  never  had  Books ,  but  Heaven  and  Earth  to  look  upon,  be  convicted 
 of  Perverfenefs  f  But  the  Gentiles  which  had  not  the  Law  in  Booh ,  had,  faith  the  Apoftle, 
 the  effect  of  the  Law  mitten  in  their  hearts. 
 
 Then  feeing  that  the  heart  of  man  is  not  right  exactly,  unlefs  it  be  found  in  all  parts 
 fuch ,  that  God  examining  and  calling  it  unco  account  with  all  feverity  of  rigour ,  be 
 not  able  once  to  charge  it  with  declining  or  fwarving  afide,  (which  abfolute  perfection 
 when  did  God  ever  finde  in  the  Sons  of  mere  mortal  men  'i )  Doth  it  not  follow ,  that  all 
 Fleili  muft  of  neceflity  fall  down  and  confefs,  We  are  not  duft  and  allies,  but  worfe,  our 
 mina'es  from  the  higheft  to  the  loweft  are  not  right  ?  If  not  right,  then  undoubtedly 
 not  capable  of  that  bleflednefs  which  we  naturally  feek  ,  but  fubject  unto  that  which 
 wemoftabhorr,  Anguilh,  Tribulation,  Death,  Wo,  endlefsMifery.  For  whatfoever 
 mifleth  the  way  of  Life  ,  the  ilTue  thereof  cannot  be  but  Perdition.     By  which  reafon, 
 all  being  wrapped  up  in  finne ,  and  made  thereby  the  Children  of  Death  ,  the  mindes  of 
 all  men  being  plainly  convicted  not  to  be  right  •,  fhall  we  think  that  God  hath  indued 
 them  with  fo  many  excellencies ,  more  not  onely  than  any ,  but  then  all  the  Creatures 
 in  the  World  bellies  >  to  leave  them  in  fuch  eftate,  that  they  had  been  happier  if  they 
 they  had  never  been?    Here  commeth  neceflarily  in  a  new  way  unto  Salvation,  fo 
 that  they  which  were  in  the  other  perverfe,  may  in  this  be  found  ftrait  and  righte- 
 ous.  That  the  way  of  Nature-,  this  the  way  of  Grace.     The  end  of  that  way,  Salvation 
 merited ,  prefuppofing  the  righteoufnefs  of  mens  works  •,  their  Righteoufnefs,  a  natu- 
 ral liability  to  do  them  ^  that  liability,  the  goodnefs  of  God  which  created  them  in 
 fuch  perfection.  •  But  the  end  of  this  way,  Salvation  beftowed  upon  men  as  a  Gift, 
 prefuppofing  not  their  righteoufnefs,  but  the  forgivenefs  of  their  unrighteoufnefs, 
 Juftification  ^  their  Juftification,  not  their  natural  ability  to  do  good ,  but  their  hear- 
 ty forrow  for  their  not  doing ,  and  unfeigned  belief  in  him  ,  for  whofe  fake  not-do- 
 ers  are  accepted,  which  is  their  Vocation  •,  their  Vocation,  the  Election  of  God ,  ta- 
 king them  out  from  the  number  of  loft  Children  -,  their  Election  a  Mediator  in  whom 
 to  be  elect  :  This  Mediation  ,  inexplicable  Mercy  5  his  Mercy  ^  their  Mifery>  for 
 whom  he  vouchfafed  to  make  himfelf  a  Mediator.     The  want  of  exact  diftinguifhing 
 between  thefe  two  wayes,  and  obferving  what  they  have  common,  what  peculiar, 
 hath  been  the  caufe  of  the  greateft  part  ofthatconfufion  whereof  Chriftianity  at  this 
 day  laboureth.     The  lack  of  diligence  in  fearching,  laying  down,  and  inuring  mens 
 mindes  with,  thofe   hidden  grounds  of  Reafon,  whereupon  the  leaft  particular  in 
 each  of  thefe  are  moft  firmly  and  ftrongly  builded,  is  the  onely  reafon  of  all  thofe 
 fcruples  and  uncertainties  wherewith  we  are  in  fuch  fort  intangled  ,  that  a  number 
 defpair  of  ever  difcerning  what  is  right  or  wrong  in  any  thjng.     But  we  will  let  this 
 matter  reft,  whereinto  we  ftepped  to  fearch  out  a  way  how  fome  mindes  may  be , 
 and  are.  right  truly,  even  in  the  fight  of  God  3  though  they  be  fimply  in  themfelves 
 not  right. 
 
 ;  Howbeit,  there  is  not  onely  this  difference  between  the  juft  and  impious,  that  the 
 minde  of  the  one  is  right  in  the  fight  of  God  ,  becaufe  his  obliquity  is  not  imputed  5 
 the  other  perverfe ,  becaufe  his  fin  isunrepentedof :  but  even  as  lines  that  are  drawn 
 with  a  trembling  hand,  but  yet  to  the  point  which  they  iliould ,  arethought ragged 
 and  uneven,  neverthelefs  direct  in  comparifonof  them  which  run  clean  another  way5 
 fo  there  is  no  incongruity  in  terming  them  right-minded  men ,  whom  though  God  may 
 charge  with  many  things  amifs ,  yet  they  are  not  as  thofe  hideous  and  ugly  Monfters, 
 in  whom ,  becaufe  there  is  nothing  but  wilful  oppofition  of  minde  againft  God ,  a  more 
 than  tolerable  deformity  is  noted  in  them,  by  faying,  that  their  mindes  are  notright. 
 The  Angel  of  the  Church  diThyatyra,  unto  whom  the  Son  of  God  fendeth  this 
 greeting,  I  know  thy  works }  and  thy  love,  and fer  vice,  and faith }  notwithstanding  I  have  a. 
 
 few 
 
ja0  dA  Learned  Sermon  of 
 
 few  things  againfl  thee  ,  was  not  as  he  unto  whom  Saint  Peter ,  Thou  haft  no  fellow- 
 ship in  this  hufmefs  ,  for  thy  heart  is  riot  right  in  the  fight  of  God.  So  that  whereas 
 the  orderly  difpofition  of  the  minde  of  man  fliould.be  this;  Perturbation,  and 
 fenfrial  Appetites  all  kept  in  awe  by  a  mbderate  and  fober  will,  in  all  things  fra- 
 med by  Reafon;  Reafon,  directed  by  the  Law  of  God  and  Nature;  this  Babylo- 
 nian had  his  minde,  as  it  were,  turned  upfide  down:  In  him  Unreafonable cecity 
 and  blindneffe  trampled  all  Laws  both  of  God  and  Nature  under  feet-,  Wilfulnefs 
 tyrannized  over  Reafon-,  and  Brutifli  Senfuality  over  Will :  An  evident  token, 
 that  his  out-rage  would  work  his  overthrow,  and  procure  his  fpeedyruine.  The 
 Mother  whereof  was  that  which  the  Prophet  in  thefe  words  fignified,  His  minde  doth 
 
 [well. 
 
 Immoderate  fwelling ,  a  token  of  very  eminent  breach,  and  of  inevitable  deftru&ion : 
 Pride  a  vice  which  cleaveth  fo  faft  unto  the  hearts  of  men,  that  if  we  were  toftrip 
 our  felves  of  all  faults  one  by  one,  we  fhouid  undoubtedly  finde  it  the  Very  laftand 
 hardeft  to  put  off.  But  I  am  not  here  to  touch  the  fecret  itching  humour  of  vanity 
 wherewith  men  are  generally  touched.  It  was  a  thing  more  than  meanly  inordi- 
 nate wherewith  the  BabyloniandidCweW.  Which  that  we  may  both  the  better  con- 
 ceive', and  the  more  eafily  reap  profit  by  the  nature  of  tfrs  vice  ,  which  fetteth 
 the  whole  World  out  of  courfe,  and  hath  put  fo  many  even  of  the  wifeft  befides 
 themfelves ,  is  firft.  of  all  to  be  inquired  into.  Secondly,  the  dangers  to  be  dis- 
 covered, which  it  draweth  inevitably  after  it,  being  not  cured.  Andlaftofall,  the 
 ways  to  cure  it. 
 
 Whether  we  look  upon  the  gifts  of  Nature,  or  of  Grace ,  or  whatfoever  is  in 
 the  World  admired  as  a  part  of  man's  excellency,  adorning  his  Body ,  beautifying  his 
 Minde,  or  externally  any  way  commending  him  in  the  account  and  opinion  of  men, 
 there  is  in  every  kinde  fomewhat  poffible  which  no  man  hath,  and  fomewhat  had 
 which  few  men  can  attain  unto.    By  occafion  whereof,  there  groweth  difparage- 
 me'nt  neceffarily;  and  by  occafion  of  difparagement,  •  Pride  through  mens  ignorance. 
 Firft  therefore,  although  men  be  not  proud  of  any  thing  which  is  not,  at  leftin  opi- 
 nion good  ,•  yet  every  good  thing  they  are  not  proud  of,  butonelyo'fthat  which  nei- 
 ther is  common  unto  many,  and  being  defired  of  all ,  caufeth  them  which  have  it, 
 to  be  honoured  above  the  reft.     Now  there  is  no  man  fo  void  of  brain ,  astofuppofe 
 that  Pride  confifteth  in  the  bare  pofTefsion  of  fuch  things  -,  for  then  to  have  Vertue 
 were  a  Vice,  and  they  fhould  be  the  happieft  men  who  are  moft  wretched,  becaufe  they 
 have  leaft  of  that  which  they  wouldhave.     And  though  infpeechwedointimatea 
 kinde  of  vanity  to  be  in  them  of  whom  we  fay,  They  arc  Wife  men  and  they  know  it, 
 yet  this  doth  not'prove,  That  every  Wifeman  is  proud  which  doth  not  think  him- 
 (df  to  be  blockiih.     What  we  may  have  and  know  that  we  have  it  without  offence, 
 do  we  then  make  oifcniive,  when  we  take  joy  and  delight  in  having  it '.'     What  dif- 
 ference between  men  enriched  with  all  aboundance  of  earthly  and  heavenly  Bleffings, 
 and  Idols  gorgeoufly  attired,  but  this,  The  one  takes  flea[ures  inthat  which  they  have, 
 the  other  none  ?     If  we  may  be  poffeft  with  Beauty  ,  Strength,  Riches,  Power t 
 Knowledge,  if  we  may  be  privy  to  what  we  are  everyway ,  if  glad  and  joyful  for  our 
 own  wel-fare ,  and  in  all  this  remain  unblameable;  neverthelefs  fome there  are,  who 
 granting  thus  much,  doubt  whether  it  may  ftand  with  humility  to  accept  thofe  tefti- 
 monies  of  Praife  and  Commendation ,  thofe  Titles,  Rooms,  and  other  Honours  which 
 the  World  yieldeth ,  as  acknowledgements  of  fome  mens  excellencies  above  others. 
 For  inafmuch  as  Chrift  hath  faid  unto  thofe  rhat  are  his;  The  Kings  of  the  Gentiles 
 raign  over  them,  and  they  that  hear  rule  over  them  are  called ,  Gracious  Lords ;  Be  ye 
 not  fo :  the  Anabaptift  hereupon  urgeth  equality  amongftGhriftians,  asifallexer- 
 cife  of  Authority  were  nothing  elfe  but  Heathenifll  Pride.     Our  Lord  and  Saviour 
 had  no  fuch  meaning.     But  his  Difciples  feeding  themfelves  with  a  vain  imagination 
 for  the  time,  that  the  Meffias  of  the  World  fhould  in  ferufalcmereCt  his  Throne, 
 and  excicife  Dominion  with  great  pomp  and  outward  ftatelineffe ,  advanced  in  honour 
 and  Tenene  Power  above  all  the  Princes  of  the  Earth,  began  to  think  how  with  their 
 Lord's  condition,  their  own  would  alfo  rife:  that  having  left  and  forfaken  all  to  follow 
 him ,  their  Place  about  him  fhould  not  be  mean  :  and  becaufe  they  were  many ,  it  trou- 
 bled them  much,  which  of  them  fhould  be  the  greateft  man.    When  fuit  was  made 
 
 for 
 
the  nature  of  T  ride.  j$x 
 
 for  two  by  name,  that  of  them  one  might  fit  at  his  right  hand,  and  the  other  at  his  lei c; 
 the  reft  began  to  ftomack,  each  taking  it  grievoufly,.  that  any  fhould  have  what  all 
 did  affect  ;  their  Lord  and  Mafter ,  to  correct  this  humour ,  turneth  afide  their  cogi- 
 tations from  thefe  vain  and  fanfieful  conceits,  giving  them  plainly  to  underftand,  that 
 they  did  but  deceive  themfelves.  His  coming  was  not  to  purchafe  an  earthly,  but  to  be- 
 ftow  an  heavenly  Kingdom ,  wherein  they  ( if  any  )  fhall  be  greateft,  whom  unfeigned 
 Hamility  maketh  in  this  World  lowed,  and  leaft  amongft  others :  Te  are  they  which  have 
 continued  with  me  in  my  temptations  ,  therefore  I  leave  wit o you  a  Kingdom,  as  my  Father 
 hath  appointed  me ,  that  ye  may  eat'  and  drink  at  my  Table  in  my  Kingdom ,  and  fit  on 
 Seats  ,  and  judge  the  twelve  Tribes  of  Israel.  But  my  Kingdom  is  no  fuch  Kingdom 
 as  ye  dream  of.  And  therefore  thefe  hungry  ambitious  contentions  are  feemlier  in  Hea- 
 thens ,  than  in  you.  Wherefore  from  Chrift's  intent  and  purpofe  nothing  is  further  re- 
 moved ,  than  diflike  of  diftinction  in  Titles  and  Callings  annexed  for  Order's  fake  unto 
 Authority,  whether  it  be  Ecclefiaftical  or  Civil.  And  when  we  have  examined  through- 
 ly what  the  nature  ofthisViceis,  no  man  knowing  it,  can  be  fofimple,  asnottofce 
 an  ugly  fhape  thereof  apparent  many  times  in  rejecting  Honours  offered ,  more  than  in 
 the  very  exacting  of  them  at  the  hands  of  men.  For  as  zfudas  his'care  for  the  Poor  was 
 meer  covetoufnefs  ;  and  that  frank- hearted  waftfulnefs  fpoken  of  in  the  Gofpel ,  thrifty 
 fo,  there  is  no  doubt,  but  that  going  in  raggs  may  be  Pride,  and  Thrones  be  cloathed 
 with  unfeigned  humility. 
 
 We  mull:  go  further  therefore  and  enter  fomewhat  deeper,  before  we  can  come  to 
 the  Clofet  wherein  this  Poyfon  lyeth.     There  is  in  the  hearr  of  every  proud  man, 
 firft,  an  errourof  understanding  5  a  vain  opinion  whereby  he  thinketh  his  own  excellen- 
 cy j  and  by  reafon  thereof,  his  worthihefs  of  eftimation,  regard  and  honour,  to  be  great- 
 er than  in  truth  it  is.     This  maketh  him,  in  all  his  affections,  accordingly  to  raife  up 
 him  felf ,  and  by  his  inward  affections  his  outward  acts  are  fafhioned.     Which,  if  you  lift 
 to  have  exemplified,  you  may  either  by  calling  to  minde  things  fpoken  of  them, whom 
 God  himfelf  hath  in  Scripture  fpecially  noted  with  this  fault  ;  or,  by  prefenting  to  your 
 fecret  cogitations  that  which  you  daily  behold  in  the  odious  lives  and  manners  of  high- 
 minded  men.    It  were  too  long  to  gather  together  fo  plentiful  an  harveft  of  examples 
 in  this  kinde  as  the  facred  Scripture  affordeth.     That  which  we  drink  in  at  ourears> 
 doth  not  fo  piercingly  enter,  as  that  which  the  minde  doth  conceive  by  fight.     Is  there 
 anything  written  concerning  the  Affyrian  Monarch  in  the  tenth  of  Efay,  of  his  fwel- 
 ling  minde,  his  haughty  looks,  his  great  and  prefumptuous  taunts :  By  the  power  of 
 mine  own  hand  I  have  done  all  things,  and  by  mine  oven  wifdom  I  have  jubdued  the  World  ? 
 Any  thing  concerning  the  Dames  of  Sion,  in  the  third  of  the  Prophet  Efay,  of  their 
 ftretched-out  Necks ,  their  immodeft  Eyes,  their  Pageant-like,  ftately,  and  pompous 
 Gate  t   Any  thing  concerning  the  practifes  of  Corah,  Dathan,  and  Abiram-,  of  their  im- 
 patience to  live  in  fubjection,  their  mutinies,  repining  at  lawful  Authority,  their  grudg- 
 ing againft  their  Superiours  Ecclefiaftical  artd  Civil  i  Any  thing  concerning  Pride  in  any 
 fort  of  Seel:,  which  the  prefent  face  of  the  World  doth  not,  as  in  a  glafs,  reprefent  to  the 
 view  of  all  mens  beholding  ?  So  that  if  Books1,  boch  prophaneand  holy ,  were  all  loft, 
 as  long  as  the  manners  of  menxetain  the  eftatethey  are  in:  for  him  that  obferveth,  how 
 that  when  men  have  once  conceived  an  over- weening  of  themfelves ,  it  maketh  them  in 
 all  their  affections  to  fwell,  how  deadly  their  hatred,  how  heavy  their  difpleaftfre,  how 
 un-appeafeable  their  indignation  and  wrath  is  above  other  mens ,  in  what  manner  they 
 compofe  chemfelvs  to  be  as  Hcteroclits  jmthout  the  compafs  of  all  fuch  Rules  as  the  com- 
 mon fort  aremeafured  by;  how  the  Oaths  which  religious  hearts  do  tremble  at,  they 
 affect  as  principal  graces  of  fpeech  •,  what  felicity  they  take  to  fee  the  enormity  of  their 
 crimes  above  the  reach  of  Laws  and  punilhments-,  how  much  it  delighteth  them  when 
 they  are  able  to  appale  with  the  cloudinefs  of  their  looks-,how  far  they  exceed  the  terms 
 wherewith  man's  nature  fhould  be  limited-,  how  high  they  bear  their  heads  over  others; 
 how  they  brow-beat  all  men  which  do  not  receive  their  Sentences  as  Oracles,  with  mar- 
 vellous applaufe  and  approbation;  how  they  look  upon  no  man,  but  with  an  indirect 
 countenance,  nor  hear  any  thing  faving  t  heir  own  praife,  wich  patience,  nor  fpeak  with- 
 out fcornfulnefs  and  difdain-,  how  they  ufe  their  Servants,  as  if  they  were  Beafts,  their  In- 
 feriors as  Servants,  their  Equals  as  Inferiors,  an  J  as  for  Superiors  they  acknowledg  none* 
 how  they  admire  themfelves  as  venerable,  puiffint,wife,circumfpect  provident,  every 
 
 E  e  e  e  way 
 
 / 
 
54.2,  A  Learned  Sermon  of 
 
 way  great,taking  all  men  befides  themfelves  for  cyphers,paor.,inglorious,filly  creatures, 
 needlefs  burthens  of  the  earth,ojF-fcowrings,  nothing  :  in  a  word,for  him  which  marketh 
 how  irregular  and  exorbitant  they  are  in  all  things  ;it  can  be  no  hard  thing  hereby  to  ga- 
 ther that  Pride  is  nothing  but  an  inordinate  elation  of  the  minde  ,  proceeding  from  a 
 falfe  conceit  of  mens  excellency  in  things  honored,  which  accordingly  frameth  alfo  their 
 deeds  and  behaviour,  unlefs  they  be  cunning  to  conceal  it;  For  a  foul  fcarf  may  be  cover- 
 ed with  a  fair  cloath  :  And,  as  proud  as  Lucifer,  may  be  in  outward  appearance  lowly. 
 
 No  man  expecteth  Grapes  of  Thirties  $  nor  from  a  thing  of  fo  bad  a  nature,  cano- ' 
 ther  than  fuitable  fruits  be  looked  for.  What  harm  foever  in  private  Families  there 
 groweth  by  difobedience  of  Children ,  ftubbornnefs  of  Servants ,  untractablenefs  in 
 them  who  although  they  otherwife  may  rule,  yet  fhould  ,  in  confideration  of  the 
 imparity  of  their  fex,  be  alfo  fubject5  whatfoever,  by  ftrife  amongft  men  combined  in 
 the  fellowfliip  of  greater  Societies,  by  tyranny  of  Potentates ,  ambition  of  Nobles, 
 rebellion  of  Subje&s  in  Civil  States ;  by  Herefies,  Schifms,Divifions  in  the  Churchy 
 naming  Pride ,  we  name  the  Mother  which  brought  them  forth ,  and  the  onely  Nurfe 
 that  feedeth  them.  Give  me  the  hearts  of  all  men  humbled •,  and  what  is  there  that 
 can  overthrow  or  difturb  the  peace  of  the  World  t  Wherein  many  things  are  the  caufe 
 of  much  evil-,  but  Pride,  of  all. 
 
 To  declaim  of  the  fwarms  of  Evils  ifliiing  out  of  Pride,  is  an  eafie  labour.     I  rather 
 wifh  ,  that  I  could  exactly  prefcribe ,  and  perfwade  effectually  the  remedies,  where- 
 by a  fore  fo  grievous  might  be  cured  ,  and  the  means  how  the  pride  of  fwelling  mindes 
 might  be  taken  down.     Whereunto  fo  much  we  have  already  gained  ,  that  the  evi- 
 dence of  the  Caufe,  which  breedeth  it,  pointeth  directly  unto  the  likelieft  and  fit- 
 ted helps  to  take  it  away  :  Difeafes  that  come  of  fulnefs ,  emptinefs  mull:  remove. 
 Pride   is  not  cured  ,  but  by  abating  the  Errour   which   caufeth  the  Minde  to 
 fwell.     Then  feeing  that  they  fwell  by  mif- conceit  of  their  own  excellency  5  for  this 
 caufe , '  all  which  tend  to  the  beating  down  of  their  Pride ,  whether  it  be  advertilemenc 
 from  men,  or  from  God  himfelf  chaftifement-,  it  then  maketh  them  ceafe  to  be  proud, 
 when  it  caufeth  them  to  fee  their  errour  in  over-feeing  the  thing  they  were  proud 
 qf.     At  this  mark  ffob,  in  his  Apology  unto  his  eloquent  Friends,  aimeth.     For  per- 
 ceiving how  much  they  delighted  to  hear  themfelves  talk,  as  if  they  had  given  their 
 poor  afflicted  familiar  a  fchooling  of  marvellous  deep  and  rare  inftruction ,  as  if  they  had 
 taught  him  more  than  all  the  World  befides  could  acquaint  him  with :  his  Anfwer  was 
 to  this  effect :  Ye  fwell,  as  rfiough  ye  had  conceived  fome  great  matter  5  but  as  for  that 
 which  ye  are  delivered  of,  whoknowethit  not'.'  Is  any  man  ignorant  of  thefe  things  ? 
 At  the  fame  mark  the  blefTed  Apoftle  driveth  :  Ye  abound  in  all  things ,  ye  are  rich, 
 ye  raign,  and  would  to  Chrift  we  did  raign  with  you:  Butboaftnot.     For  what  have 
 ye ,  or  are  ye  of  your  felves  <?    To  this  mark,  all  thofe  humble  Confeffions  are  referred, 
 which  have  been  always  frequent  in  the  mouths  of  Saints ,  truly  wading  in  the  tryal  of 
 themfelves  :  as  that  of  the  Prophet's,  We  are  nothing  butforenefs  and feffered corruption: 
 our  very  light  is  darknefs ,  and  our  righteoufnefs  it  felf  unrighteoufnefs  ;  That-  of 
 GREGORY,  Let  no  man  ever  put  confidence  in  his  own  deferts  •,  Sordet  in  confpe- 
 c~iu  tfudtcis,  auodfulget  inconfpecluoperantis ,  In  the  fight  of  the  dreadful  Judge,  it  is 
 noyfom,  which  in  the  doer's  judgment  maketh  a  beautiful  mew:  That  of  A  NS  ELM, 
 J  adore  thee ,  iblefsthee,  Lord  God  of  Heaven ,  and  Redeemer  of  the  World,  with  all  the 
 power,  ability ,  and  (trength  of  m-j  heart  and  foul,  for  thygoodnefs  fo  unmeafurably  extended^ 
 not  in  regard  of  my  merits ,  whereunto  onely  torments  were  duey  but  of  thy  mere  unprocured  be- 
 nignity.    If  thefe  Fathers  fhould  be  raifed  again  from  the  duft,  and  have  the  Books  laid 
 open  before  them,  wherein  fuch  Sentences  are  found  as  this :  Works  no  other  than  the  va- 
 lue, defert,  price,  and  worth  ofthejoyes  of  the  kingdom  of  Heaven  5  Heaven,  in  relation  to 
 our  works  ,  as  the  very  (lipend,  which  the  hired  Labourer  covenant eth  to  have  of  him  whofc 
 ivork  he  doth,  as  a  thing  equally  andjuflly  anfwer  ing  unto  the  time  andwaight  of  his  travels , 
 rather  than  to  a  voluntary  or  bountiful  gift.  If,  I  fay,thofe  reverend  fore-rehearfed  Fathers, 
 whofe  Books  are  fo  full  of  Sentences,  witneffing  their  Chriftian  humility  ,  fhould  be 
 raifed  from  the  dead,  and  behold  with  their  eyes  fuch  things  written  5  would  they  not 
 plainly  pronounce  of  the  Authors  of  fuch  Writs  ,  that  they  were  fuller  of  Lucifer  than 
 of  Chrift;  that  they  were  proud- hearted  men,  and  carried  more  fwelling  mindes  than 
 iincerely  and  feelingly  known  Chriftianity  can  tolerate? 
 
 But 
 
the  nature  of  T Wide.  ^ii 
 
 But  as  unruly  Children ,  with  whom  wholfom  admonition  prevaileth  little ,  are  not- 
 withstanding brought  to  fear  that  ever  after,  which  they  have  once  well  fmarced  for  5 
 fo  the  M  rid  which  filleth  not  with  Infraction,  yet  under  t-he  rod  of  Divine  chaftifemenn 
 ceafeth  to  fwell.     If  therefore  the  Prophet  D.tvid,  inftru&ed  by  good  experience,  have 
 acknowledged  :  Lord,  I  was  even  at  th^  point  of  clean  forgetting  my  felt,  and  fo  (fray- 
 ing from  my  right  minde:  but  thy  Rod  hath  been  my  Reformer-,  it  hath  been  good  for 
 me,  even  as  much  as  my  Soul  is  worth  ,  that  I  have  been  with  forrow  trouble  J  :  Ifthe 
 blefled  Apoftle  did  need  the  corrofive  of  iharp  and  bitrer  ftrokes ,  left  his  Heart  fh  >uld 
 fwell  with  too  great  abundance  of  heavenly  Revelations,  furely,  upon  us  whatfoever 
 God  in  this  World  doth ,  or  mill  inflict ,  it  cannot  feem  more  than  our  Pride  doth  ex- 
 a<5fc,not  only  by  way  of  revenge  but  of  remedy.     So  hard  it  is  to  cure  a  fore  of  fuch  qua- 
 lity as  Pride  is,  in  as  much  as  that  which  rooteth  out  other  Vices,  caufeththis,  and 
 (w  lich  is  even  above  all  conceit)if  we  were  clean  from  all  fpot  and  blemiih  both,of  other 
 faults-,  of  Pri  de,the  fall  of  Angels  doth  make  it  almoft  aqueftion,whether  vve  might  not 
 need  a  'refervarve  (till, left  we  mould  haply  wax  proud  that  we  are  not  proud. .  Whatis 
 V-  tue,buc  a  medicine,  and  Vice,  but  a  Wound?  Yet  we  have  fo  often  deeply  wounded 
 ou-felveswith  Medicine-,  that  God  hath  been  fain  to  make  wounds  medicinable^  to  cure 
 b/  V  ce  where  Vertue  huh  ftrucken ;  to  fuflfer  the juft'man  to  fall,  that  being  raifed,  he 
 miy  be  taught  what  Pownr.-it  was  which  upheld  him  {landing  :  I  am  not  afraid  to  af- 
 fi  m  it  baldly  withSt.  A'iguftin,  That  men  puffed  up  through  a  proud  opinion  of  their 
 o.vn  r.m5tityanlholin?fs,  receive  a  benefit  at  the  hands  of  God,  and  are  aflifted  with 
 his  Gace,  when  with  his  Grace  they  are  not  aflifted ,  but  permitted,  and  that  grievouf- 
 ly  to  tranfg-efs  -,  whereby,  as  they  were  in  over-great  liking  of  themfelves  fupplanted, 
 fo  the  d  (Lke  of  that  w  lich  did  fupplant  them ,  may  eftablifti  them  afterwards  the  fu- 
 rer.     As  k  the  very  Soul  of  Peter ,  and  it  (hall  undoubtedly  make  you  it  felt'  this  An- 
 fwer  -,  My  eager  Proteftitions,  made  in  the  glory  of  my  ghoftly  ftrength,  I  am  aftiamed 
 of  5  but  thofe  Cryftal  tears  wherewith  my  fin  and  weaknefs  was  bewailed,  have  pro- 
 cured my  endlefs  joy  j  my  Strength  hath  been  my  Ruine ,  and  my  Fall  my  Stay. 
 
 Eeeei  & 
 
*tt 
 
 A 
 
 REMEDY 
 
 AGAINST 
 
 Sorrow  and  Fear  j 
 
 DELIVERED  IN   A 
 
 FUNERAL    SERMON 
 
 John    14..  27. 
 Le*  notyonr  Hearts  be  troubled,  nor  Fear. 
 
 HE  Holy  Apoftles  having  gathered  themfelves  together  by  the 
 fpecial  appointment  of  Chrift,  and  being  in  expectation  to  re- 
 ceive from  him  fuch  Inftructions  as  they  had  been  accuflomed 
 with,were  told,that  which  they  leaft  looked  for,nameIy,That  the 
 time  of  his  departure  out  of  the  World  was  now  come.  Where- 
 upon they  fell  into  confideration  :  firft,  of  the  manifold  benefits 
 which  his  abfence  mould  bereave  them  of  t,  andfecondlyofthe 
 fundry  evils  which  themfelves  fhould  be  fubject  unto,  being  once 
 bereaved  of  fo  gracious  a  Mafter  and  Patron.  The  one  confideration  over-whelmed 
 their  Souls  with  heavinefs  :  the  other  with  fear.  Their  Lord  and  Saviour ,  whofe 
 words  had  caff  down  their  hearts ,  raifeth  them  prefently  again  with  chofen  fentences  of 
 fweet  encouragement.  My  dear,  it  is  for  your  own  fakes  I  leave  the  World.  Iknow 
 the  affections  of  your  hearts  are  tender ,  but  if  your  love  were  directed  with  that  advifed 
 and  ftaid  judgment  which  fhould  be  in  you ,  my  fpeech  of  leaving  the  World ,  and  go- 
 ing unto  my  Father,  would  not  a  little  augment  your  joy.  Defolate  and  comfortlefs 
 I  will  not  leave  you  •,  in  Spirit  I  am  with  you  to  the  Worlds  end ,  whether  I  be  prefent 
 or  abfent ,  nothing  mall  ever  take  you  out  of  thefe  hands  :  my  going  is  to  take  pofTef- 
 fion  of  that,  in  your  names,  which  is  not  only  for  me,  butalfo  for  you  prepared? 
 where  I  am  ,  youfhall  be.  In  the  mean  while,  my  peace  I  give,  not  as  the  World gi- 
 veth ,  give  I  unto  you  :  Let  not  your  hearts  he  troubled,  nor  fear.  The  former  part  of 
 which  Sentence  having  otherwhere  already  been  fpoken  of ,  this  unacceptable  occafi- 
 on  to  open  the  latter  part  thereofhere,Idid  not  look  for.  But  fo  God  difpofeth  the 
 wayes  of  men.  Him  I  heartily  befeech,  that  the  thing  which  he  hath  thus  order- 
 ed 
 
A Tt^medy  againjl Sorrow  and  rear.  54.5 
 
 ed  by  his  Providence,  may,  through  his  gracious  goodnefte  turn  unto  your  com- 
 fort. 
 
 Our  Nature  for  coveteth  prefervation  from  thingsjhurtful.  Hurtful  things  beings 
 prefent,  do  breed  heavinefs-,  being  future,  docaufefear.  Our  Saviour  to  abate  the 
 one,  fpeaketh  thus  unto  his  Difciples:  Let  not  your  Hearts  be  troubled,  and,  to  mo- 
 derate the  other,  addeth  Fear  not.  Grief  and  heavinefs  in  the  prefenceot'ftnfible 
 Evils  cannot  but  trouble  the  mindes  of  men.  It  may  therefore  feem  that  Chrift  requi- 
 red a  thmg  impoflible.  Be  not  troubled.  Why ,  how  could  they  choofe  ?  But  we 
 mull:  note  this  being  natural,  and  therefore  fim  ply  not  reproveable,  is  in  us  good  or 
 bad,  according  to  the  caufes  tor  which  we  are  grieved  ,  orthemeafureofdur.  grief. 
 It  is  not  my  meaning  to  fpeak  fo  largely  of  this  affection,  as  to  go  over  all  particu- 
 lars whereby  men  do  one  way  or  other  offend  in  it,  but  to  teach  it  fo  farr  onely  as  it 
 may  caufe  the  very  Apoftles  equals  to  twerve.  Our  grief  and  heavinefs  therefore  is  re- 
 proveable, fometime  in  refpeel  of  the  caufe  from  whence ,  fometime  in  regard  of  the 
 meafure  whereunto  it  groweth. 
 
 When  Chnft ,  the  life  of  the  World ,  was  led  unto  cruel  death ,  there  followed  a 
 number  of  People  and  Women  ,   wruch  Women  bewayled  much  his  heavy  cafe. 
 It  was  a  natural  companion  which  caufed  them ,  where  they  faw  undeferved  miteries, 
 there  to  pour  forth  unreftrained  tears.     Nor  was  this  reproved.     But  in  fuch  readinefe 
 to  lament  where  they  lefs  needed  ,  their  blindnefs  in  not  difcerning  that  for  which  they 
 ought  much  rather  to  have  mourned ;  this  our  Saviour  a  little  toucheth ,  putting 
 them  in  minde  that  the  tears  which  were  wafted  for  him  ,  might  better  have  been 
 fpent  upon  themfelves.     Daughters  of£eru(alem,  weep  not  for  me  1  weep  for  your  (elves, 
 and  for  your  children.     It  is  not,  as  the  Stoicks  have  imagined ,  a  thing  unfeemly  tor  a 
 Wife  man  to  be  touched  with  grief  of  minde:  but  to  beforrowful  when  weleaft 
 mould  $  and  where  we  ftiould  lament,  there  to  laugh,  this  argueth  our  fmall  wifdom. 
 Again,  when  the  Prophet  David  confefleth  thus  of  himfelf,  I  grieved  to  fee  the 
 great  profperity  of  godlefs  men,  how  they  fimrifh  andgountdueht,  Pfal.  75.     Himfelf  here- 
 by openeth  both  our  common  and  his  peculiar  imperfection ,  whom  this  caufe  mould 
 not  have  made  fo  penfive.     To  grieve  at  this  ,  is  to  grieve  where  we  fhould  not ,  be- 
 caufe  this  grief  doth  rife  from  Errour.     We  erre  when  we  grieve  at  wicked  mens 
 impunity  and  profperity ,  becaufe  their  Eftate  being  rightly  difcerned ,  they  neither 
 profper  nor  go  unpunished.    It  may  feem  a  Paradox,  it  is  truth,  That  no  wicked 
 man's  eftate  is  profperous ,  fortunate,  or  happy.    For  what  though  they  blefs  them- 
 felves, and  think  their  happinefle  great/     Have  not  frantick  Perfons  many  times 
 a  great  opinion  of  their  own  wifdome  I     It  may  bethat  fuch  as  they  think  them- 
 felves, others  alfo  do  account  them.     But  what  others  ?    Surely  fuch  as  themfelves 
 are.     Truth  and  Reafon  difcerneth  farr  otherwife  of  them.    Unto  whom  the  Jews 
 with  all  profperity  ,  unto  them  the  phrafe  of  their  fpeech  is  to  with  Peace.     See- 
 ing then  the  nameof  Peace  containeth  in  it  all  parts  or  true  happinefs,  when  the  Pro- 
 phet faith  plainly ,  That  the  Wicked  have  no  peace,   how  can  we  think  them  to  have 
 any  part  of  other  than  vainly  imagined  Felicity  ?   What  wife  man  did  ever  ac- 
 count Fools  happy  *    If  Wicked  men  were  wife,  they  would  ceafe  to  be  wicked. 
 Their  Iniquity  therefore  proving  their  Folly,  how  can  we  ftand  in  doubt  oftheir 
 mifery  1     They  abound  in  thofe  things  which  all  men  defire.     A  poor  happinefle 
 to  have  good  things  in  pofleflion,  A  man  to  whom  God  hath  given  Riches  ,  andTrea-  Ecdus.  6. 
 funs,  and  Honour  ,  fo  that  he  wanteth  nothing  for  his  Soul  of all  that  it  defireth  ,  but  yet 
 God  giveth  him  not  the  power  to  eat  thereof  \  fuch  a  felicity  Solomon  e&eemeth  but  as  a 
 vanity,  a  thing  of  nothing.     If  fuch  things  adde  nothing  to  mens  happinefs,  where 
 they  are  not  ufed ,  furely  Wicked  men  that  ufe  them  ill,  the  more  they  have,  the  more 
 wretched.    Of  their  Profperity  therefore  we  fee  what  we  are  to  think.    Touching  their 
 Impunity,  the  fame  is  likewife  but  fuppofed.    They  are  oftner  plagued  than  we  are 
 aware  of.     The  pangs  they  feel  are  not  always  written  in  their  forehead.    Though 
 Wickednefs  be  Sugar  in  their  mouths,  and  Wantonnefs  as  Oyl  to  make  them  look 
 with  cheartul  Countenjnce ,  neverthelefs  if  their  Hearts  were  difclofed,  perhaps  their 
 glittering  ftate  would  not  greatly  be  envied.     Thevoyces  that  have  broken  out  from 
 fome  O!  them,  O  that  God  had  given  me  a  heart  fen  fiefs,  like  the  flints  in  the  rocks  of  (lone  ? 
 which  as  it  can  tafte  no  pleafure ,  fo  it  feeleth  no  wo }  thefe  and  the  like  fpeeches  are 
 
 furely 
 
54-6  ^  ^Remedy  againft  Sorrow  and  Fear, 
 
 furely  tokens  of  the  curfe  which  Zofhar  in  the  Book  of  ^poureth  upon  the  head 
 of  the  impious  man  ,  He  fhali fuck the  gall of Afps  ,  andthe  Viper  s  tongue  fhall (lay  him., 
 If  this  feem  light  >  becaufeit  isfecret,  fhall  we  think  they  go  unpuniihed,  becaufeno 
 apparent  Plague  is  prefently  feen  upon  them  ".  The  Judgments  of  God  do  not  always 
 follow  crimes,  as  TJiurtder  doth  Lightning-,  but  fometimes  the  ipace  of  many  Ages 
 coming  between.     When  the  Sun  hath  mined  fair  the  fpace  of  fix  dayes  upon  their 
 Tabernacle,  we  know  not  what  Clouds  the  feventh  may  bring.     And  when  their 
 punifhment  doth  come ,  let  them  make  their  account ,  in  the  greatnefs  of  their 
 iufferings  to  pay  the  intereft  of  that  refpite  which  hath  been  given  them.     Or 
 if  they  chance  to  efcape  clearly  in  this  World,    which  they  feldome  do ;  in  the  Day 
 .when  the  Heavens  fhall  fhrivel  as  a  fcrowl ,  and  the  Mountains  move  as  frighted  men 
 out  of  their  places,  what  Cave  fhall  receive  them?    What  Mountain  or  Rock 
 fhall  they  get  by  intreaty  to  fall  upon  them  ?     What  covert  to  hide  them  from 
 that  wrath,  which  they  fhall  neither  be  able  to  abide  or  avoid  C   No  man's  mi- 
 fery  therefore  being  greater  than  theirs  whofe  impiety  is  moft  fortunate  ;  much  more 
 caufe  there  is  for  them  to  bewail  their  own  infelicity ,  than  for  others  to  be  trou- 
 bled with  their  profperous  and  happy  eftate,  as  if  the  hand  of  the  Almighty  did  not, 
 or  would  not  touch  them.     For  thefe  caufes,  and  the  like  unto  thefe,  therefore,Be  not 
 troubled. 
 
 Now ,  though  the  caufe  of  our  heavinefs  be  juft ,  yet  may  not  our  affe&ions  herein 
 be  yielded  unto  with  too  much  indulgency  and  favour.     The  grief  of  Compaflion, 
 whereby  we  are  touched  with  the  feeling  of  other  mens  woes,  is  of  all  other  leaft  dan- 
 gerous :  Yet  this  is  a  lett  unto  fundry  duties-,  by  this  we  are  apt  to  fpare  fometimes  where 
 we  ought  to  ftrike.     The  grief  which  our  own  fufferings  do  bring,  what  temptations 
 have  not  rifen  from  it?   What  great  advantage  Satan  hath  taken  even  by  the  godly 
 grief  of  hearty  contrition  for  fins  committed  againft  God  ,  the  near  approaching  of  fo 
 many  afflicted  Souls,  whom  the  confcience  of  finne  hath  brought  unto  the  very  brink 
 oi  extreme  Jefpair ,  doth  but  too  abundantly  fhew.     Thefe  things,  wherefoever  they 
 fall,  cannot  but  trouble  and  moleft  the  minde.    Whether  we  be  therefore  moved  vain- 
 ly with  that  which  feemeth  hurtful ,  and  is  not;  or  have  juft  caufe  of  grief ,  being 
 preffed  indeed  with  thofe  things  which  are  grievous,  our  Saviour's  Leflon  is,  touch- 
 ing the  one ,  Be  not  troubled ;  nor  over-troubled  for  the  other.     For ,  though 
 to  have  no  feeling  of  that  which  meerly  concerned:  us ,  were  ftupidity ,  never- 
 thelefs ,  feeing  that  as  the  Authour  of  our  Salvation  was  himfelf  Confecrated 
 by  affliction,  fo  the  way  which  we  are  to  follow  him  by  ,  is  not  ftrewed  with  rufhes, 
 but  fet  with  thorns-,  be  it  never  fo  hard  to  learn  ,  we  muft  learn  to  fuffer  with  pa- 
 tience, even  that  which  feemeth  almoft  impoflible  to  be  fuffered,  that  in  the  hour 
 when  God  fhall  call  us  unto  our  trial ,  and  turn  this  honey  of  peace  and  plea- 
 fure  wherewith  we  fwell,  into  that  gall  and  bitternefs  which  Flefh  doth  fhrink  to 
 tafte  of,  nothing  may  caufe  us  in  the  troubles  of  our  Souls  to  florm ,  and  grudge, 
 and  repine  at  God ,  but  every  Heart  be  enabled  with  divinely- infpired  courage , 
 to  inculcate  unto  it  felf,  lie  not  troubled,  and  in  thofe  laft  and  greateft  Conflicts 
 to  remember  ,    that  nothing  may  be  fo  fharp  and  bitter  to  be  fuffered  ,  but  that 
 ftill  we  our  felves  may  give  our  felves  this  encouragement,  Even  learn  alfo  patience, 
 O  my  Soul. 
 
 Naming  Patience ,  I  name  that  vertue  which  onely  hath  power  to  ftay  our  Souls 
 from  being  over-exceffively  troubled  :  A  vertue,  wherein,  if  ever  any,  furely  that 
 Soul  had  good  experience ,  which  extremity  of  pains  ,  having  chafed  out  of  the 
 Tabernacle  of  this  Flefh,  Angels,  I  nothing  doubt,  have  carried  into  the  bofom 
 of  her  Father  Abraham.  The  death  of  the  Saints  of  God  is  precious  in  his  fight. 
 .  And  fliall  it  feem  unto  us  fuperfluous  at  fuch  times  as  thefe  are ,  to  hear  in  what 
 manner  they  have  ended  their  lives  1  The  Lord  himfelf  hath  not  difdained  fo  ex- 
 actly to  regifter  in  the  Book  of  Life,  after  what  fort  his  Servants  haveclofedup 
 their  dayts  on  Earth,  that  hedefcendeth  even  to  their  very  meaneft  actions,  what 
 meat  they  have  longed  for  in  their  Sickneffe ,  what  they  have  fpoken  unto  their 
 Children  ,  Kinsfolks  ,  and  Friends ,  where  they  have  willed  their  dead  Carkaf- 
 fes  to  be  laid,  how  they  have  framed  their  Wills  and  Teftaments?  yea,  the  ve- 
 ry turning  of  their  Faces  to  this  fide  or  that  ,  the  fetting  of  their  Eyes ,  the 
 
 degrees 
 
Tr  cached in  a  Funeral  Sermon.  54.7 
 
 degrees  whereby  their  natural  Heat  hath  departed  from  them  ,  their  Cryes ,  their 
 Groans  ,  their  Pantings ,  Breathings ,  and  Laft-gafpings ,  he  hath  moil:  folemnly 
 commended  unto  the  memory  of  all  Generations.  The  care  of  the  living  both 
 to  live  and  dye  well,  muff,  needs  be  fomewhat  encreafed,  when  they  know  that 
 their  departure  fhall  not  be  foulded  up  in  filence ,  but  the  ears  of  many  be  made 
 acquainted  with  it.  Again ,  when  they  hear  how  mercifully  God  hath  dealt  with 
 others  in  the  hour  of  their  laft  need  ,  befides  the  praife  which  they  give  to 
 God ,  and  the  joy  which  they  have ,  or  fhould  have  ,  by  reafon  of  their  Fellow- 
 fhip  and  Communion  of  Saints ,  is  not  their  hope  alfo  much  confirmed  againft  the 
 day  of  their  owndiflblution  ?  Finally,  the  found  of  thefe  things  doth  not  fo  pafTe 
 the  ears  of  them  that  are  moftloofe  and  diffolute  of  life.,  but  it  caufeth  them  fome- 
 timeor  other  to  wifh  in  their  hearts,  oh ,  that  we  might  dye  the  death  of  the  Righte- 
 ous ,  and  that  our  end  might  be  like  his  I  Howbeit,  becaufe  to  fpend  herein  many  words, 
 would  be  to  ftrike  even  as  many  wounds  into  their  mindes ,  whom  I  rather  wifh 
 to  comfort :  Therefore  concerning  this  vertuous  Gentlewoman ,  onely  this  little 
 I  fpeak,  and  that  of  knowledge,  S  he  lived  a  Dove  ,  and  dyed  a  Lambe.  And,  if  a- 
 mongft  fo  many  Vermes  ,  hearty  Devotion  towards  God,  towards  Poverty  ten- 
 der Compaflion,  Motherly  Affection  toward  Servants  $  towards  Friends  evenfer- 
 viceable  kindnefs,  milde  behaviour,  and  harmlefs  meaning  towards  all-  if  where 
 fo  many  Vermes  were  eminent,  any  be  worthy  of  fpecial  mention ,  I  wifh  her  dear- 
 eft  Friends  of  that  fex  to  beherneareft  Followers  in  two  things :  Silence ,  faving  on- 
 ly where  duty  did  exad  fpeech  j  and  Patience^even  then  when  extremity  of  pains  did  en- 
 force grief.  Ble(fed  are  they  that  dye  in  the  Lord.  And  concerning  the  dead  which 
 are  bleffed ,  let  not  the  hearts  of  any  living  be  over-charged ,  with  grief  over- 
 troubled. 
 
 Touching  the  latter  affection  of  Fear,  which  refpecteth  evil  to  come,  as  the  other 
 which  we  have  fpoken  of  doth  prefent  evils  5  firft,  in  the  nature  thereof  it  is  plain , 
 that  we  are  not  of  every  future  evil  afraid.     Perceive  we  not  how  they ,  whofeten- 
 dernefTe  fhrinketh  at  the  leaft  rafe  of  a  Needle's  Point ,  do  kifTe  the  Sword  that 
 pierceth  their  Souls  quite  thorow  t  If  every  Evil  did  caufe  Fear ,  Sinne,  becaufe 
 it  is  Sinne ,  would  be  feared  5  whereas  properly  Sinne  is  not  feared  as  Sinne ,  but 
 oneljf  as  having  fome  kinde  of  harm  annexed.     To  teach  men  to  avoid  finne ,  it 
 had  been  fufficient  for,  the  Apoftle  to  fay,  Flye  it.     But  to  make  them  afraid  of 
 committing  finne ,  becaufe  the  naming  of  Sin  fufliced  not,  therefore  he addeth fur- 
 ther ,  That  it  is  as  a  Serpent  which  (tingeth  the  Soul.     Again ,  be  it  that  fome  no- 
 cive  or   hurtful  thing  be  towards  us ,  muft  fear  of  neceffity  follow  hereupon  ? 
 Not ,  except  that  hurtful  thing  doe  threaten  us  either  with  deflruction  or  vexa- 
 tion, and  that  fuch.  as  we,  have  neither  a  conceit  of  ability  to  refill: ,  nor  of  ut- 
 ter impoflibility  to  avoid.     That  which  we  know  our  felves  able  towithftand,  we 
 fear  not;  and  that  which  we  know  are  unable  to  deferr  or  diminifh,  or  any  way- 
 avoid  ,  we  ceafe  to  fear  ;  we  give  our  felves  over  to  bear  and  fuftain  ir.     The  evil 
 therefore  which  is  feared,  muft  be  in  our  perfwafion  unable  to  be  refifted  when  it  Co- 
 meth, yet  not  utterly  impoffible  for  a  time  in  whole  or  in  part  to  be  fhunned.     Nei- 
 ther doe  we  much  fear  fuch  evils ,  except  they  be  imminent  and  near  at  hand ;  nor 
 if  they  be  near,  except  we  have  an  opinion  that  they  be  fo.     When  we  have  once 
 conceived  an  opinion ,  or  apprehended  an  imagination  of  fuch  evils  preft ,  and  ready 
 to  invade  us;  becaufe  they  are  hurtful  unto  our  nature,  we  feel  in  our  felves  a  kinde 
 of  abhorring  5  becaufe  they  are  thought  near ,  yet  not  prefent  ,  our  nature  feek- 
 eth  forthwith  how  to  fhift  and  provide  for  it  felf;  becaufe  they  are  evils  which 
 cannot  be  refifted ,  therefore  fhe  doth  not  provide  to  withftand ,  but  to  fhun  and 
 avoid.     Hence  it  is,  that  in  extreamfear,  the  Mother  of  Life  contracting  herfelf, 
 avoiding  as  much  as  may  be  the  reach  of  evil,  and  drawing  the  heat  together  with 
 the  fpirits  of  the  Body  to  her,  leaveth  the  outward  parts  cold,  pale,  weak, 
 feeble,  unapt  to  perform  the  functions  of  Life-,  as  we  fee  in  the  fear  oiBaltha- 
 far  King  of  Babel.     By  this  it  appeareth ,  that  Fear  is  nothing  elfe  but  a  perturba- 
 tion of  the  minde,  through  an  opinion  of  fome  imminent  evil,  threatning  the  de- 
 flruction or  great  annoyance  of  our  Nature,  which  to  fhun,  it  doth  contract  and 
 deject  it  felf. 
 
 Now 
 
54-8  ^  %emedy  againfl  Sorrow  and  Fear, 
 
 Now  becaufe,  not  in  this  place  onely,  but  otherwhere  often,  we  hear  it  repeated, 
 F ear  not  ;  it  is  by  fome  made  a  queftion ,  Whether  a  man  maj  fear  detraction  or  'vexa- 
 tion without  finning  ?     Firft,  the  reproof  wherewith  Chrift  checketh  his  Difciples" 
 more  than  once,  O  men  of  little  Faith ,  wherefore  art ye  afraid?  Secondly,  thepii- 
 nifbment  threatned in Revelat.  21.  wz.  the  Lake ,  and  Fire,  and  Brimftone,  not 
 onely  to  Murtherers,  unclean  Perfons,  Sorcerers,  Idolaters,   Lyers,  but  alfo  to 
 the  fearful  and  faint-hearted:  this  feemeth  to  argue,  That  Fearfulnefs  cannot  but 
 be  finne.     On  the  contrary  fide  we  fee ,  that  he  which  never  felt  motion  urttofinne, 
 had  of  this  affection  more  than  a  flight  feeling.     How  clear  is  the  evidence  ofthe 
 Spirit ,  That  in  the  days  of  his  Flefh  he  offered  up  Prayers  and  Supplications ,  with  firong 
 cryes  and  tears  ,  unto  him  that  was  able  to  fave  him  from  death ,  and  was  alfo  heard  in 
 that  which  he  feared ,  Heb.  5.7.     Whereupon  it  followeth,  that  Fear  in  it  felfisa 
 thing  not  finful.     For,  is  not  Fear  a  thing  natural ,  and  for  mens  prefervation  neceffary, 
 implanted  in  us  by  the  provident  and  moft  gracious  Giver  of  all  good  things ,  to  the 
 end ,  that  we  might  not  run  head-long  upon  thofe  mifcliiefs  wherewith  we  are  not 
 able  to  encounter ,  but  ufe  the  remedy  of  fhunning  thofe  Evils  which  we  have  not 
 ability  to  withftand  i    Let  that  People  therefore  which  receive  a  benefit  by  tlje 
 length  of  their  Prince's  days ,  the  Father  or  Mother  which  rejoyceth  to  fee  the  OfF- 
 fpring  of  their  Flefh  grow  like  green  and  pleafant  Plants ,  let  thofe  Children  that 
 would  have  their  Parents,  thofe  men  that  would  gladly  have  their  Friends  and  Bre- 
 threns  dayes  prolonged  on  earth  (as  there  is  no  natural-hearted  man  but  gladly 
 would )  let  them  blefs  the  Father  of  Lights,  as  in  other  things ,  fo  even  in  this ,  that  he 
 hath  given  man  a  fearful  heart ,  and  fettled  naturally  that  affection  in  him ,  which  is 
 a  prefervation  againft  fo  many  ways  of  death.     Fear  then,  in  it  felf,being  meer  Nature, 
 cannot,  in  it  felf,  be  Sin,  which  Sin  is  not  Nature,  but  thereof  an  acceffary  depri- 
 vation. 
 
 But  in  the  matter  of  Fear  we  may  fin,  and  do,  twowayes.  If  any  man's  danger 
 be  great ,  theirs  is  greateft  that  have  put  the  fear  of  danger  fartheft  from  them. 
 Is  there  any  eftate  more  fearful  than  that  Babylonian  Strumpet's',  that  fitteth  upon 
 the  tops  of  feven  Hills ,  glorying  ,  and  vaunting,  I  am  a  jgueen,  Sec.  Revel.  18.7. 
 How  much  better  and  happier  are  they ,  whofe  eftate  hath  been  always  as  his  who 
 fpeaketh  after  this  fort  of  himfelf,  Lord,  from  my  youth  have  I  born  thy  yoke :  They 
 which  fit  at  continual  eafe,  and  are  fettled  in  the  lees  of  their  fecurity-,  look  upon  them, 
 view  their  countenance,  their  fpeech,  their  geftur'e,  their  deeds,  Put  them  in  fear,  0  God, 
 faith  the  Prophet ,  t  ha  tfo  they  may  know  themf elves  to  be  but  men;  Worms  of  earth,  duft 
 and  afhes,  frail,  corruptible,  feeble  things.  To  make  off  fecurity  therefore,  and  to  breed 
 fear  in  the  hearts  of  mortal  men,  fo  many  admonitions  are  ufed  concerning  the  power 
 of  Evils  which  befet  them,  fo  many  threatnings  of  calamities,  fo  many  defcriptions  of 
 things  threatned,  and  thofe  fo  lively,  to  the  end  they  may  leave  behind  them  a  deep 
 impreffion  of  fuch  as  have  force  to  keep  the  heart  continually  waking.  All  which 
 doe  fhew,  that  we  are  to  ftand  in  fear  of  nothing  more  than  the  extremity  of  not 
 fearing. 
 
 When  fear  hath  delivered  us  from  that  pit ,  wherein  they  are  funk  that  have  put  farr 
 from  them  the  evil  day  •,  that  have  made  a  league  with  death,  and  have  faid,  Tufb,  we 
 ^ all  feel  no  harm;  it  ftandeth  us  upon  to  take  heed  it  caft  us  not  into  that,  wherein 
 Souls  deftituteof  all  hope  are  plunged.  For  our  direction ,  to  avoid  ,  as  much  as  may 
 be ,  both  extremities ,  that  we  may  know ,  as  a  Ship-mafter  by  his  Card ,  how  farr  we 
 are  wide,  either  on  the  one  fide,  or  on  the  other ;  wemuftnote,  that  inaChriftian 
 man  there  is ,  Firft,  Nature  :  Secondly  ,  Corruption  perverting  Nature  :  Thirdly, 
 Grace,  correcting  and  amending  Corruption.  In  fear,  all  thefe  have  their  feveral 
 operations  :  Nature  teacheth  limply,  to  wifh  prefervation  and  avoidance  of  things 
 dreadful  •,  for  which  caufe  our  Saviour  himfelf  prayeth* ,  and  that  often ,  Father^ 
 if  it  be  pofiible.  In  which  cafes ,  corrupt  Nature's  fuggeftions  are ,  For  the  fafety  of. 
 Temporal  life,  not  to  flick  at  things  excluding  from  eternal  $  wherein  how  farr, 
 even  the  beft  may  be  led,  the  chiefeft  Apoftle's  frailty  teacheth.  Were  it  not  there- 
 fore for  fuch  cogitations  as ,  on  the  contrary  fide ,  Grace  and  Faith  miniftreth,  fuch 
 as  that  of  fob ,  Though  Cod  kill  me;  that  of  Paul ,  Scio  cui  credidi,  I  know  him  on 
 whom  I  do  rely  3 .  fmall  evils  would  foon  be  able  to  overthrow  even  the  beft  of  us.     A 
 
 wife 
 
re- 
 
 delivered in  a  Funeral  Sermon, 
 
 #ife  man,  faith  Solomon ,  doth  fee  a,  plague  coming ,  and  hideth  himfelf.  It  is  Na- 
 ture which  teacheth  a  Wife  man  in  fear  to  hide  himfelf,  but  Grace  and" Faith doth 
 teach  him  #£«•£.  Fools  care  not  to  hide  their  heads  :  bat  where  (hall  a  Wife  mart 
 hide  himfelf,  when  he  feareth  a  Plague  coming '  i  Where  mould  the  frighted 
 Childe  hide  his  head,  but  in  the  bofom  of  his  loving  Father  ?  where  a  Chriftian 
 but  under  the  fhadow  of  the  Wings  of  Chrift  his  Saviour  ?  Come  my  People, 
 faith  God  in  the  Prophet,  Enter  into  thy  Chamber,  hide  thy  felf,  ejrc.  Ifa.  26.  But 
 becaufe  we  are  in  danger ,  like  chafed  Birds ,  like  Doves ,  that  fee  k  and  cannot  fee 
 the  refting  holes,  that  are  right  before  them 5  therefore  our  Saviour  giveth  his;] 
 Difciples  thefe  encouragements  before-hand  ,  that  Fear  might  never  fo  amaze 
 them,  but  that  always  they  might  remember,  that  whatfoever  Evils  at  any  time  did 
 befet  them  ,  to  him  they  (houid  ftill  repair  for  comfort  ,  counfel  ,  and  fuccour. 
 For  their  aflurance  whereof,  his  Peace  he  gave  them  y  his  Peace  he  left  unto  them° 
 not  fuch  Peace  as  the  World  offer eth,  by  whom  his  cfofrie  is  never  fo  much  pretended', 
 as  when  deepeft  treachery  is  meant-,  but  Peace  which'paffeth all under/landing,  Peace 
 that  bringeth  with  it  all  happinefTe,  Peace  that  continueth  for  ever  and  ever,  with 
 them  that  have  it. 
 
 This  Peace,  God  the  Father  grant ,' for  his  Sons  faket,  unto  whom,  rviththe  HolyGhofl, 
 three  Perfons,  one  £ternal\and  Everliving  God,  be  all Honour ,  and  Glory,  arid 
 Praife,  now  and  for  ever.     Amen. 
 
 Ffff  A 
 
5<o 
 
 A  Learned  and  Comfortable 
 
 S   E   R   M   O   N 
 
 Of  the  certainty  and  perpetuity  of 
 
 FAITHinthcELECT 
 
 Efpecially  of  the  Prophet  Haba^u^s  Faith. 
 
 HABAK.  i.  4. 
 
 Whether  the  Trophet  Habakkuk,  by  admitting  this  cogita* 
 tion  into  his  minde,  The  Law  doth  fail,  did  thereby  (hew 
 himfelfan  Vnbeliever  ? 
 
 1  E  E  have  feen  in  the  opening  of  thisclaufe,  which  concerneth  the 
 weaknefs  of  the  Prophet's  Faith  ?  Firft  ,  what  things  they  are 
 whereunto  the  Faith  of  found  Believers  doth  aflent  :  Secondly, 
 wherefore  all  men  aflent  not  thereunto  :  and  Thirdly ,  why 
 they  that  doe ,  doe  it  many  times  with  fmall  afliirance.  Now, 
 becaufe  nothing  can  be  fo  truly  fpoken,  but  through  mif-under- 
 ftanding  it  may  bedepraved-,  therefore  to  prevent,  if  it  be  pof- 
 fible,  all  mif-conftruction  in  this  caufe  5  where  a  fmall  errour  can- 
 not rife  but  with  great  danger,  it  is  perhaps  needful  ere  we  come  to  the  fourth  Point, 
 that  fomething  be  added  to  that  which  hath  been  already  fpoken  concerning  the 
 third. 
 
 That  meer  natural  men  do  neither  knownor acknowledge  the thingsof God,  we 
 do  not  marvel ,  becaufe  they  are  fpiritually  to  be  difcerned  :  but  they  in  whofe  hearts 
 the  light  of  Grace  dothfhine,  they  that  are  taught  of  God  ,  why  are  they  fo  weak  in 
 Faith?  why  is  their  aflenting  to  the  Law  fo  f crapulous?  fo  much  mingled  with  fear 
 and  wavering  i  It  feemeth  ftrange ,  that  ever  they  fhould  imaginthe  Law  to  fail.  It 
 cannot  feem  ftrange  if  we  weigh  the  reafon.  If  the  things  which  we  believe  be  confi- 
 dered  in  themfelves ,  it  may  truly  be  faid,  that  Faith  is  more  certain  than  any  Science : 
 That  which  we  know,  either  by  fenfe,  or  by  infallible  demonftration  is  not  fo  certain 
 as  the  Principles,  Articles, and  Conclufions  ot  Chriftian  Faith.  Concerning  which  we 
 muft  note,  thatthereisatwta/'/tfjfof  evidence,  and  a  certainty  of  adherence.  Certain- 
 ty or  evidence  we  call  that,  when  the  minde  doth  aflent  unto  this  or  that,  not  becaufe 
 it  is  true  in  it  felf ,  but  becaufe  the  truth  is  clear ,  becaufe  *  is  manifeft  unto  us.     Of 
 
 things; 
 
and  perpetuity  of  Faith  in  the  Elect. 
 
 things  in  themfelves  raoft  certain,  except  they  be  alio  moft  evident;  our  perfwafiofj 
 is  not  fo  affured,  as  it  is  of  things  more  evident ,  although  in  themfelves  they  be  lefle 
 certain.  It  is  as  fure ,  if  not  furer,  that  there  be  ipirits  as  that  t  here  be  men :  but  we  be 
 more  afTured  of  thefe  than  of  them,  becaufethefe  are  more  evident.  The  truth  of  fome 
 things  is  fo  evident,  that  no  man  which  heareth  them  can  doubt  of  them  :  as  when 
 we  hear  that*  part  of  any  thing  ts  lefs  than  the  whole,  themindeisconftrainedtofay, 
 This  is  true.  If  it  were  fo  in  matters  of  Faith  ,  then ,  as  all  men  have  equal  certainty 
 of  this ,  fo  no  Believer  fhould  be  more  fcrupulous  and  doubtful  than  another.  But 
 we  finde  the  contrary.  The  Angels  and  Spirits  of  the  Righteous  in  Heaven ,  have 
 certainty  moft  evident  of  things  fpintual :  but  this  they  have  by  thehght  of  glory.  That 
 which  we  fee  by  the  light  of  Grace,  though  it  be  indeed  more  certain,  yetitisnotto 
 us  fo  evidently  certain,  as  that  which  fenfe ,  or  the  light  of  Nature,  will  not  fuffer  a 
 man  to  doubt  of.  Proofs  are  vain  and  frivolous,  except  they  be  more  certain  than 
 is  the  thing  proved  :  and  do  we  not  fee  how  the  Spirit  every  where  in  the  Scripture 
 proving  matters  of  Faith,  laboureth  to  confirm  us  in  the  things  which  we  believe  by 
 things  whereof  we  have  fenfible  knowledge?  Iconclude  therefore,  that  wehavelefs 
 certainty  of  evidence  concerning  things  believed,  than  concerning  fenfible  or  natu- 
 rally perceived.  Of  thefe,  who  doth  doubt  at  arty  time  *  Of  them,  atfomtime,who 
 doubteth  not  i  Iwiil  not  here  alledge  the  fundry  confefflons  of  the  perfected  that 
 have  lived  upon  earth,  concerning  their  great  imperfections  this  way  •,  which,  if  I  did,, 
 I  fhould  dwell  too  long  upon  a  matter  fufficiently  known  by  every  faithful  man  that 
 doth  knowhimfelf. 
 
 The  other ,  which  we  call  the  -certainty  of  adherence,  is ,  when  the  heart  doth  cleave 
 and  flick  unto  that  which  it  doth  believe :  This  certainty  is  greater  it\  us  than  the  other. 
 Thereafonis  this,  The  faith  ofaChriftian  doth  apprehend  the  words  of  the  Law,  the 
 promifes  of  God ,  not  onely  as  true,  but  alfo  as  good$  and  therefore  even  then  when 
 the  evidence  which  he  hath  of  the  Truth  is  fofmall,  that  it  grieveth  him  to  feel  his 
 weaknefs  in  afTentirig  thereto;  yet  is  there  in  him  fuch  a  fure  adherence  Unto  that  which 
 he  doth  but  faintly  and  fearfully  believe ,  that  his  Spirit  having  once  truly  tafted  the 
 heavenly  fweetnefs  thereof,  all  the  world  is  not  able  quite  and  clean  to  remove  him  from 
 it:  but  he  ftriveth  with  himfelftohopeagainftallreafon  of  believing ,  being  fetled 
 with  $ob  upon  this  unmoveable  refolution  -,  Though  God  kill  me,  I  will  not  give  over 
 trusting  in  him.  For  why?  This  leffon  remaineth  for  ever  imprinted  in  him,  it  is  good 
 for  me  to  cleave  unto  God,  Pfal.  3  7. 
 
 Now  the  mindes  of  all  men  being  fo  darkned  ,  as  they  are  with  the  foggy  damp  of 
 original  corruption ,  it  cannot  be  that  any  man's  heart  living  fhould  be  either  foen- 
 lightned  in  the  knowledge,  or  fo eftablifhed in  the  loveof  that  wherein  his  Salvation 
 ftandeth,  as  to  be  perfect,  neither  doubting  nor  fhrinking  at  all.  If  any  fuch  were,  what 
 doth  lett  why  that  man  fhould  not  be  juftified  by  his  own  inherent  righteoufnefs  ?  For 
 Righteoufnefs  inherent,  being  perfect,  will  juftifie.  And  perfect  Faith  is  a  part  of  per- 
 fect Righteoufnefs  inherent;  yeaj  a  principal  part  j  the  root  and  the  Mother  of  all 
 the  reft  :  fo  that  if  the  Fruit  of  every  Tree  be  fuch  as  the  Root  is,  Faith  being  per- 
 fect ,  as  it  is,  if  it  be  not  at  all  mingled  with  diftruft  and  fear ,  what  is  there  to  exclude 
 other  Chriftian  vermes  from  the  like  perfections?  And  then  what  need  we  the  righ- 
 teoufnefs of  Chrift  ?  His  Garment  isfuperfluous  ?  we  may  be  honourably  cloathed 
 with  our  own  Robes,  if  it  be  thus.  But  let  them  beware  who  challenge  to  themfelves  a 
 ftrength  which  they  have  not,  left  they  lofe  the  comfortable  fupport  of  that  weaknefs 
 which  indeed  they  have. 
 
 Some  fhew,  although  no  foundnefs  of  ground ,  there  is,  which  may  be  alledged  for 
 defence  of  this  fuppofed  perfection  in  certainty  touching  matters  of  our  Faith :  as  firft 
 that  Abraham  did  believe,  and  doubted  not  :  fecondly,  that  the  fpirit  which  God  hath 
 given  us  to  no  other  end ,  but  only  to  affiire  us  that  we  are  the  Sons  of  God-,  to  embold- 
 en us  to  call  upon  him  as  our  Father,  to  open  our  eyes,  and  to  make  the  truth  of 
 things  believed  evident  unto  our  mindes-,  is  much  mightier  in  operation  than  the  com- 
 mon light  of  nature  ,  whereby  we  difcern  fenfible  things :  wherefore  we  muft  needs 
 be  more  fure  of  that  we  believe,  than  of  that  we  fee;  we  muft  needs  be  more  certain 
 of  the  mercies  of  God  in  Chrift  Jefus,  than  we  are  of  the  light  of  the  Sun  when  it 
 fhineth  upon  our  faces.     To  that  of  Abraham ,  He  did  not  doubt :  I  anfwer  that  this 
 
 Ffff  %  negation 
 
**i  A  Sermon  of  the  certainty 
 
 negation  doth  not  exclude  all  fear,  all  doubting-,  but  onely  that  which  cannot  ftand 
 with  true  Faith.     It  freeth  Abraham  from  doubting  through- Infidelity ,  not  from 
 doubtin"  through  Infirmity  -,  from  the  doubting  of  Unbelievers ,  not  of  weak  Be- 
 lievers •  from  fuch  a  doubting  as   that  whereof  the  Prince  of  Samaria  is  attainted, 
 who  hearing  the  promife  of  fudden  Plenty  inthemidftof  Extream  Dearth  ,  anfwe- 
 red,  Though  the  Lord  would  make  windows  in  Heaven ,  were  it  fofitble  fo  to  come  to 
 ■pafs  ?    But  that  /ibraham  was  not  void  of  all  doubting ,  what  need  we. aiiy  other 
 proof  than  the  plain  evidence  of  his  own  words  i  Gen.  17.  17.   The  reafon  which 
 is  taken  from  the  power  of  the  Spirit  were  effectual,  if  God  did  work  like  a  na- 
 tural A^ent,  as  the  fire  doth  inflame ,  and  the  Sun  enlighten ,  according  to  the  ut- 
 termoft  ability  which  they  have  to  bring  forth  their  effe&s.     But  the  incomprehensible 
 wifdom  of  God  doth  limit  the  effeds  of  his  power,  tofuchameafureasfeemethbeft 
 unto  himfelf.     Wherefore  he  worketh  that  certainty  in  all ,  which  fufficeth  abun- 
 dantly to  their  Salvation  in  the  life  to  comey  but  in  none  fo  great  asattaineth  in 
 this  life  unto  perfection.     Even  fo  ,  O  Lord  ,  it  hath  pleafed  thee  5  even  fo  it 
 is  beft  and  fttteft  for  us,  that  feeling  ftill  our  own  Infirmities,  we  may  no  long- 
 er breathe  than  pray,  Adjuva  Dominc ,  Help  Lord  our  incredulity.     Of  the  third 
 Queftion  ,  this,  I  hope,  will  fuffice ,  being  added  unto  that  which  hath  been 
 thereof  already   fpoken.     The  fourth  Queftion  refteth  ,  and  fo  an  end  of  this 
 
 Point. 
 
 That  which  cometh  laft  of  all  in  this  firft  branch  to  be  confidered  concerning 
 the  weaknefs  of  the  Prophet's  Faith,  is,  whether  he  did 'by  this  very  thought ,  The 
 Law  doth  fail  ,  quench  the  Sprit ,  fall  from  Faith  ,  and  fhew  himfelf  an  Unbelie- 
 ver or  no  ?  The  Queftion  is  of  moment  -  the  repofe  and  tranquillity  of  infinite 
 Souls  doth  depend  upon 'it.  The  Prophet's  cafe  is  the  cafe  of  many-,  which 
 way  foever  we  call:  for  him,  the  fame  way  it  pafleth  for  all  others.  If  in  him 
 this  cogitation  did  extinguish  Grace;  why  the  like  thoughts  in  us  fb.ou.ld  not  take 
 the  like  effect  ,  there  is  no  caufe.  Forafmuch  therefore  as  the  matter  is  weigh- 
 ty, dear  and  precious,  which  We  have  in  hand5  it  behoveth  us  with  fo  much  the 
 greater  charinefs  to  wade  through  it,  taking  fpecial  heed  both  what  we  build  ,  and 
 whereon  we  build,  that  if  our  Building  be  Pearl,  our  Foundation  be  not  Stubble; 
 it  the  Do&rine  we  teach  be  full  of  comfort  and  confolation,  the  ground  whereup- 
 on we  gather  it  be  fure  :  otherwife  we  ihall  not  fave ,  but  deceive  both  our 
 felves  and  others  In  this  we  know  we  are  not  deceived ,  neither  can  we  deceive 
 you ,  when  we  teach  that  the  Faith  whereby  ye  are  fanftified ,  cannot  fail  ^  it 
 did  not  in  the  Prophet ,  it  (hall  not  in  you.  If  it  be  fo,  let  the  difference  be 
 fhewed  between  the  condition  of  Unbelievers  and  his,  in  this  or  in  the  like  imbe- 
 cillity  and  weaknefs.  There  was  in  Habakkuk  ,  that  which  Saint  $ohn  doth  call 
 the  feed  of  God  ,  meaning  thereby  ,  the  firft  grace  which  God  powreth  into  the 
 hearts  of  them  that  are  incorporated  into  (Thrift;  which  having  received,  if  be- 
 caufe  it  is  an  adverfary  to  Sinne,  we  do  therefore  think  we  finne  not  both  other- 
 •wife ,  and  alfo  by  diftruftful  and  doubtfull  apprehending  of  that  which  we  ought 
 ftedfaftly  to  believe  ,  furely ,  we  do  but  deceive  our  felves.  Yet  they  which  are 
 of  God ,  do  not  finne  either  in  this,  or  in  any  thing,  any  fuch  finne  as  doth  quite 
 extinguiih  Grace ,  clean  cutt  them  off  from  Chrift  Jefus :  becaufe  the  feed  of  God 
 abideth  in  them ,  and  doth  fhield  them  from  receiving  any  irremediable  wound. 
 Their  Faith  when  it  is  at  ftrongeft  is  but  weak  •,  yet  even  then,  when  it  is  at  the 
 weakeft  ,  fo  ftrong,  that  utterly  it  never  faileth,  it  never  periftieth  altogether, 
 no  not  in  them  who  think  it  extinguifhed  in  themfelves.  There  are ,  for  whofe 
 fakes  I  dare  not  deal  (lightly  in  this  Caufe ,  fparing  that  labour  which  muft  be 
 beftowed  to  make  it  plain.  Men  in  like  agonies  unto  this  of  the  Prophet  Habak- 
 kuk's ,  are ,  through  the  extremity  of  grief ,  many  times  in  judgement  fo  con- 
 founded, that-they  finde  not  themfelves  in  themfelves.  For  that  which  dwelleth 
 in  their  hearts  they  feek ,  they  make  diligent  fearch  and  enquiry.  It  abideth ,  it 
 worketh  in  them  ,  yet  ftill  they  ask  where  •?  Still  they  lament  as  for  a  thing  which 
 is  paft  finding  :  they  mourn  as  Rachel ,  :ind  refufe  to  be  comforted,  as  if  that 
 were  not  which  indeed  is-,  and,  as  if  that  which  is  not,  were 5  as  iftheydidnot 
 believe  wheri  they  doe;  and,  as  if  they  did  defpair  when  they  do  not.     Which, 
 
 in 
 
and  perpetuity  of  Faith  in  the  EleB.  m 
 
 in  fome,  I  grant ,  is  butamelancholly  paflion,  proceeding  o'nely  from  that  dejection 
 of  minde,  the  caufe  whereof  is  in  fhe  Body,  and  by  bodily  means  can  be  taken  a- 
 way.     But  where  there  is  no -fiich  -bodily  caufe,  the  minde  is  not  lightly  in  this 
 mood.,  but  by  fome  of  thefe  three  occaSions  :  One,  that  judging  bycomparifon, 
 either  with  other  men,  or  with  themfelves  at  fome  other  time  more  Strong,  they 
 think  imperfe<5tion  to  be  a  plain  deprivation  ,  weaknefs  to  be  utter  want  of  Faifh. 
 Another  caufe  is  :  they  often  mistake  one  thing  for  another.     Saint  Paul  wifhing 
 well  to  the  Church  of  Rome  ,  prayeth  for  them  after  this  fort :  The  God  of  Hope 
 fi/I  you  with  all  joy  of  Believing,     Hence  an  errour  groweth  ,  when  meninheavinefs 
 of  Spirit  ,  fuppofe  they  lack  Faith  ,  becaufe  they  finde  not  the  fugred  joy  and 
 delight  which  indeed  doth  accompanie  Faith,  but  fo  as  a  feparable  accident  ,  as  a 
 thing  that  may  be  removed  from  it  ;  yea  ,  there  is  a  caufe  why  it  mould  be  remo- 
 ved.    The  light  would  never  be  fo  acceptable  ,  were  it  not  for  that  ufUal  intercourfe 
 of  darknefs,     Too  much  honey  doth  turn  to  gall ,  and  too  much  joy  even  fpiritual, 
 would  make  us  Wantons.     Happier  a  great  deal  is  that  man's  cafe,  whofeSoulby 
 inward  defolation  is  humbled ,  than  he  whofe  heart  is  through  abundance  of  Spiritual 
 delight  lifted  up ,  and  exalted  above  meafure.     Better  it  is  Sometimes  to  go  down  in- 
 to the  pit  with  him,  who  beholding  darknefs ,  and  bewailing  thelofs  of  inward  joy 
 and  confolation,  cryeth  from  the  bottom  of  the  loweSt  hell ,  My  God ,  my  God,  why 
 haft  thou,  forjaken  me?  than  continually  to  walk  arm  in  arm  with  Angels ,  to  fit,  as 
 it  were ,  in  Abrahams  bofom  ,  and  to  have  no  thought,  no  cogitation  ,  but ,  I 
 thank  my  God  it  is  not  with  me  as  it  is  with  other  men.     No  •,  God  will  have  them  that 
 (hall  walk  in  light,  to  feel  now  and  then  what  it  is  to  fit  inthefhadow  of  death,     A 
 grieved  fpirit  therefore  is  no  argument  of  a  faithlefs  minde,     A  third  occafion  of  mens 
 mif- judging  themfelves ,  as  if  they  were  faithlefs  when  they  are  not,  is5  They  fatten 
 their  cogitations  upon  the  diStruStful  fuggeStions  ofthefleih,  whereof  finding  great 
 abundance  in  themfelves,  they  gather  thereby 5  furely,  unbelief  hath  full  domini- 
 on, it  hath  taken  plenary  pofleffion  of  me ;  if  I  were  faithful  it  could  not  be  thus. 
 Not  marking  the  motions  of  the  Spirit ,  and.of  Faith,  becaufe  they  lye  buried  and 
 over-whelmed  with  the  contrary  :  when  -notwithstanding,  as  the  bleffed  Apoftledoth 
 acknowledge,  that  the  Spirit  groaneth,  and  that  God heareth  when  we  do  not  5  fo 
 there  is  no  doubt,  but  that  our  Faith  may  have,  and  hath  her  private  operations  fe- 
 cret  to  us,  yet  known  to  him  by  whom  they  are.     Tell  this  to  a  man  that  hath  a  minde 
 deceived  by  too  hard  an  opinion  of  himfelf ,  and  it  doth  but  augment  his  grief:  he  hath 
 Iris  anfwer  ready,  Will  you  make  me  think  otherwife  than  I  finde,  than  I  reel  in  my 
 felt  c*  I  have  throughly  considered,  and  exquifitely  fifted  all  the  corners  of  my  heart, 
 and  I  fee  vdiat  the*e  is  •,  never  feek  to  perfwade  meagainSt  my  knowledge  ,  I  do  not3 
 I  know  I  dMiot  bemve.     Well ,  to  favour  them  a  little  in  their  weaknefs :  let  that  be 
 granted  which  they  do  imagine  •,  be  it  that  they  be  faithlefs  and  without  belief.     Buc 
 are  they  not  grieved  for  their  unbelief?    They  are.     Do  they  not  wiSh  it  might ,  and 
 alio  Strive  that  it  may   be  otherwife  ?  We  know  they  do.:  Whence  cometh  this,  but 
 from  a  fecret  love  and  liking  which  they  have  of  thofe  things  that  are  believed  ?     No 
 man  can  love  things  which  in  his  own  opinion  are  not.     And  if  they  think  thofe  things 
 to  be,  which  they  Shew  that  they  love  when  they  defire  to  believe  them  ;  thenmuSt 
 it  needs  be,  that  by  defiling  to  believe  ;  they  prove  themfelves  true  Believers  :  For 
 without  Faith,  no  man  thinketh  that  things  believed  are.     Which  argument  all  the 
 fubtilty  of  infernal  powers  will  never  be  able  to  diSTolve.     The  Faith  therefore  of  true 
 Believers,  though  it  hath  many  and  grievous  down-falls,  yet  doth  it  Still  continue 
 invincible  ^  it  conquereth  ,  and  recovereth  it  felf  in  the  end.     The  dangerous  conflicts 
 whereunto  it  is  fubjeel:,  are  not  able  to  prevail  againft  it.     The  Prophet  Habakkuk 
 remained  faithful  in  weaknefs ,  though  weak  in  Faith.     It  is  true,  fuch  is  our  weak 
 and  wavering  nature ,  we  have  no  fooner  received  Grace ,  but  we  are  ready  to  fall  from 
 it :  we  have  no  fooner  given  our  alTent  to  the  Law  that  it  cannot  fail ,  but  the  next  con- 
 ceit which  we  are  ready  to  embrace,  is,  that  it  may,  and  that  it  doth  fail.     Though  we 
 ■finde  in  our  felves  a  moSt  willing  heart  to  cleave  unfeparably  unto  God ,  even  fo  rarr  as 
 -to  think  unfeignedly  with  Peter  ^  Lord,  I  am  ready  to  go  with  thee  into  Prifon  and  to  death  : 
 yet  how  foon,  and  how  eafily  ,    upon  how  fmall  occ.ifions  are  we  changed,  if  we 
 be  but  a  while  let  alone,  and  left  unto  our  felves  f  The  Galatians  to  day,  for  their  fakes 
 
 which 
 
fjA  <*A  Sermon  of  the  certainty 
 
 which  teach  them  the  truth  of  Chrift,  are  content,  if  need  were,  to  pluck  out  their 
 own   eyes  i    and    the  next  day  ready  to  pluck  out  theirs  which  taught  them. 
 The  love  of  the  Angel  to  the  Church  of  Ephefm ,  how  greatly  enflamed,  and 
 how  quickly  flacked?  the  higher  we  flow,  the  nearer  we  are  unto  an  ebb,  if  men 
 be  refpe&ed  as  mere  men,  according  to  the  wortted  courfe  of  their  alterable  inclina- 
 tion   without  the  heavenly  fupport  of  the  Spirit;     Again,  thedefireofourghoftly 
 enemy   is  fo  incredible,  and  his  means  fo  forcible  to  over- throw  our  Faith,  that 
 whom  the  bleffed  Apoftle  knew  betrothed  and  made  hand- fall  unto  Chrift,  to  them 
 he  could  not  write  but  with  great  trembling  :  I  am  jealous  over  you  with  a  godly  \ea\ou- 
 fie ,  for  I  have  prepared  you  to  one  Husband ,  to  prejent  you  a  pure  Virgin  unto  Chrifl  : 
 but  I  fear ,  left  as  the  Serpent  beguiled  Eve  through  his  fubtilty ,  fo  your  mindes  fhould 
 be  corrupted  from  the  fimplicity  which  isinChrifl.     Thefimplicityof  Faith  which  is  in 
 Chrift,  taketh  the  naked  promife  of  God ,  his  bare  Word,  and  on  that  it  refteth. 
 This  fimplicity  the  Serpent  laboureth  continually  to  pervert,  corrupting  the  mind  with 
 many   imaginations  •  of  repugnancy  and  contrariety  between  the  promife  of  God 
 and  thofe  things  which  fenfe  or  experience,  or  fome  other  fore-conceived  perfwafi- 
 on  hath  imprinted.     The  word  of  the  promife  of  God  unto  his  People,  is,  I  will  not 
 leave  thee ,  nor  for  fake  thee :  upon  this  the  fimplicity  of  Faith  refteth ,  and  is  not  afraid 
 of  famine.     But  mark  how  the  fubtilty  of  Satan  did  corrupt  the  mindes  of  that  Re- 
 bellious generation,  whofe  Spirits  were  not  faithful  unto  God.     They  beheld  the  de- 
 folate  ftate  of  the  defart  in  which  they  were,  and  by  the  wifdom  of  their  fenfe  con- 
 cluded the  promife  or  God  to  be  but  folly  :  Can  God  prepare  a  Table  in  the  Wilderneffe  ? 
 The  word  of  the  promife  to  Sarah,  was,  Thott  fhalt  bear  a  Son.     Faith  is  Ample,  and 
 doubteth  not  of  it  :  but  Satan ,  to  corrupt  this  fimplicity  of  Faith,  entangieth  the 
 mind  of  the  Woman  with  an  argument  drawn  from  common  experience  to  the  contra- 
 ry :  A  Woman  that  is  old-.,  Sarah,  now  to  be  acquainted  again  with  fogottenpafions  of  youth  ! 
 The  word  of  the  promife  of  God  by  Mofes  and  the  Prophets ,  made  the  Saviour  of 
 the  World  fo  apparent  unto  Philip,  that  his  fimplicity  could  conceive  no  other  Meffias 
 than  $efus  of  NazareththeSon  oi^ofeph.     But  toftay  Nathaniel,  left  being  invited 
 to  come  and  fee ,  he  mould  alfo  believe,  and  fo  be  faved ,  the  fubtilty  of  Satan 
 cafteth  a  mift  before  his  eyes ,  putteth  in  his  head,  againft  this,  the  common  conceived 
 perfwafion  of  all  men  concerning  Nzaareth  -,  Is  itpofible  that  any  good  thing  fhould  come 
 from  thence?  x.\\\s  ftratagem  he  doth  ufe  with  fo  great  dexterity,that  the  minds  of  all  men  ' 
 are  fo  ft'rangely  bewitched  with  it,  that  it  bereaveth  them  for  the  time  of  all  percei- 
 vance  of  that  which  fhould  relieve  them  and  be  their  comfort ;  yea,  it  taketh  all  remem- 
 brance from  them  ,  even  of  things  wherewith  they  are  moft  familiarly  acquainted. 
 The  people  of  ifrael  could  not  be  ignorant ,  that  he  which  led  them  through  the  Sea, 
 was  able  to  feed  them  in  the  Defart :  but  this  was  obliterated,  anf^utouw>y  the  fenfe 
 of  their  prefent  want.     Feeling  the  hand  of  God  againft  them  in  their  food,  they  re- 
 member not  his  hand  in  the  day  that  [redelivered  them  from  the  hand  of  the  Gppref- 
 four.    Sarah  was  not  then  to  learn,  That  with  God  all  things  were  poftble.     Had  Natha- 
 niel never  noted,  how  God  doth  chufe  the  bafe  things  of this  World  to  dif grace  them  thai 
 are  moft  honourably  ejleemed?  The  Prophet  Habakkuk  knew,that  the  promifes  of  Grace, 
 protection  and  favour  which  God  inthe  Law  doth  make  unto  his  People ,  do  not  grant 
 them  any  fuch  immunity  as  can  free  and  exempt  them  from  all  chaftifements  •  he  knew, 
 that,  as  God  faid,  /  will continue  for  ever  my  mercy  towards them  •,  fo  he  likewife  faid, 
 Their  tranfgrefions  1  will punifh  with  a  rod :  he  knew,  that  it  could  not  ftand  with  any 
 reafon,  we  fhould  fet  the  meafure  of  our  own  punifhments ,  and  prefcribe  unto  God 
 how  great,  or  how  long,  our  fufTerings  fhall  be  $  he  knew,   that  we  were  blind ,  and 
 altogether  ignorant  what  is  beft  for  us  5  that  we  fue  for,  many  things  very  unwifely 
 againft  our  felves,  thinking  we  ask  Fifh,  when  indeed  we  crave  a  Serpent:  heknew, 
 that  when  the  thing  we  askisgood,  and  yet  God  feemeth  flow  to  grant  it  5  he  doth 
 not  deny  ,  but  deferr  our  Petitions ,  to  the  end  we  might  learn  to  defiregre^t  things 
 greatly  :  all  this  he  knew.     But  beholding  the  Land  "which  God  had  fevered  for 
 his  own  People,  and  feeing  it  abandoned  unto  Heathen  Nations^  viewing  how  reproach- 
 fully they  did  tread  it  down,  and  wholly  make  havock  of  it  at  their  pleafure.  be- 
 holding the  Lords  own  Royal  Seat  made  an  heap  of  Stones,  his  Temple  defiled  ,  the 
 carkafles  of  his  Servants  caft  out  for  the  fowls  of  the  air  to  devour,  andtheflefhof 
 
 his 
 
and  perpetuity  of  Faith  in  the  EleB.  5*? 
 
 { 
 
 Ills  meek  ones  for  the  beafts  of  the  fields  to  feed  upon ;  being  confcious  to  himfelf  how 
 long  and  how  earneftly  he  had  cryed,  Succour  us,  O  Ged of  our  well- fare ,  for  the  Glory 
 cf  thine  own  Namt  5  and  feeling  that  their  fore  was  ftill  encreafed  --,  the  conceit  of  re- 
 pugnancy between  this  which  was  objected  to  his  eyes,  and  that  which  Faith,  upon  pro- 
 mife  of  the  Law,  did  look  for ,  made  fo  deep  an  imprefllon ,  and  fo  ftrong,  that  he  dif- 
 puteth  not  the  matter,  but  without  any  further  inquiry  or  fearch,  inferreth  as  we  fee: 
 The  Law  doth  fail. 
 
 Of  us  who  is  here,  which  cannot  very  faberly  advice  his  Brother?  Sir,  you  muft 
 learn  to  ftrcngthen  your  Faith  by  that  experience  which  heretofore  you  have  had  of 
 God's  great  goodnefs  towards  you ,   Per  ea  qua-  agaofcaspr^flita,  difcasfpcrarepromijfa^ 
 By  thole  tilings  which  you  have  known  performed,,  learn  to  hope  lor  thole  things 
 which  are  promifed.     Doe  you  acknowledge  to  have  received  much  ?     Let  that 
 make  you  certain  to  receive  more  :  Habenti  dabitur,  To  him  that  hath ,  more  (hall  he 
 riven.    When  you  doubt  what  you  /hall  have,  fearch  what  you  have  had  at  God's 
 lands.     Make  this  reckoning ,  that  the  benefits  which  he  hath  beftowed,  are  Bills  ob- 
 ligatory and  fufficient  Sureties  that  he  will  beftow  further.     His  prefent :  mercy  is  ftill  a. 
 warrant  of  his  future  love,  becaufe  whom  he  lovethy  heUvethuntotheend.    Is  it  not 
 thus?  Yet  if  we  could  reckon  up  as  many  evident,  clear,  undoubted  figns  of  God's! 
 reconciled  love  towards  US,  as  there  are  years,  yea  dayes ,  yea  hours  pad  over  our 
 heads  •,  all  thefe  fet  together  have  no  fuch  force  to  confirm  our  Faith ,  as  the  lofs,  an4 
 fometimes  the  onely  fear  of  lofingalittle  tnnfitory  goods,  credit,  honour,  or  favour 
 of  men,  a  fmall  calamity,  a  matter  of  nothing  to  breed  a,  conceit,  and  fuch  a  con- 
 ceit as  is  not  eafily  again  removed  5  that  we  are  clean  croft  out  of  God's  book,  that 
 he  regards  us  not ,  that  he  looketh  upon  others ,  but  pafleth  by  us  like  a  Stranger,  to 
 whom  we  are  not  known.     Then  we  think,  looking  upon  others,  and  comparing  them 
 with  our  felves ;  Their  Tables  are  furnifhed  day  by  day ,  earth  and  aflies  are  our^bread : 
 they  fing  to  the  Lute,  and  they  fee  their  Children  dance  before  them  5  our  hearts 
 are  heavy  in  our  bodies  as  lead,  our  fighsbeatasthickasafwiftPulfe,  oar  tears  do 
 walh  the  beds  wherein  we  lye  :  the  Sun  Ihineth  fair  upon  their  fore-heads  •  we  are 
 hanged  up  like  Bottles  in  the  fmoak ,  call:  into  corners  like  the  Iherds  of  a  broken  Pot : 
 tell  not  us  of  the  promifes  of  God's  favour,  tell  fuch  as  do  reap  the  fruit  of  them ;  they 
 belong  not  to  us,  they  are  made  to  others  :  the  Lord  be  merciful  to  our  weaknefs,  but 
 thus  it  is.     Well,  let  the  frailty  of  our  Nature,  the  fubtilty  of  Satan,  the  force  of 
 our  deceivable  imaginations  be,  as  we  cannot  deny,  but  they  are  things  that  threaten 
 every  moment  the  utter  fubverfion  of  our  Faith  ;  Faith  notwithstanding  is  not  hazar- 
 ded by  thefe  things.     That  which  one  fometimes  told  the  Senators  of  Rome,  Ego 
 ftc  exiflimabam,V .  C.utipatremfdpemeumprttdicantem  audiveram,  Quiveflram  amici- 
 tiam  diligent  er  colerent,  eos  multum  labor  em  fnfcipere ,  ctteriim  ex  omnibus  maximetutos 
 ejfe  :  As  I  have  often  heard  my  Father  acknowledge ,  fol  my  felf  did  ever  think,  that 
 the  friends  and  favourers  of  this  State  charged  themfelves  with  great  labour,   but  no 
 man's  condition  fo  fafe  as  theirs  ^  the  fame  we  may  fay  a  great  deal  more  juftly  in  this 
 cafe  :  Our  Fathers  and  Prophets ,  our  Lord  and  Mafter  hath  full  often  fpoken ,  by 
 long  experience  we  have  found  it  true ;  as  many  as  have  entred  their  names  in  the  my- 
 ftical  book  of  life ,  eos  maximum  laborem  fufcipere ,  they  have  taken  upon  themala- 
 bourfome,  a  toylfome,  a  painful  protetfion,  fed  omnium  maxime  tutos  e(fe,  but  no  man's 
 fecurity  like  to  theirs.     Simon,  Simon,  Satan  hath  de fired  to  winnow  thee  as  wheat;  Here  is 
 om  toy\ :  but  I  have  prayed  for  thee, that  thy  Faith  fail  not,  this  is  ourfafety.     Noman's 
 condition  fo  fure  as  ours  :  the  Prayer  of  Chrift  is  more  than  fufficient  both  to  ftrengthen 
 us ,  be  we  never  fo  weak  .•  and  to  overthrow  all  adverfary  power ,  be  it  never  fo  ftrong 
 and  potent.     His  Prayer  muft  not  exclude  our  labour :  their  thoughts  are  vain  i  who 
 think  that  their  watching  can  preferve  the  City  which  God  himfelf  is  not  willing  to 
 keep.     And  are  not  theirs  as  vain ,  who  think  that  God  will  keep  the  City ,  for  which 
 they  themfelves  are  not  careful  to  watch  <  The  Husband-man  may  not  therefore  bum 
 his  Plough,  nor  the  Merchant  forfake  his  Trade,  becaufe  God  Hath  promifed,  I  will  net 
 forfake  thee.    And  do  the  promifes  of  God  concerning  our  liability,  think  you,  make  it 
 a  matter  indifferent  for  us ,  to  ufe ,  or  not  to  ufe  the  means  whereby  to  attend, 
 or  not  to  attend  to  reading  <  to  pray ,  or  not  to  pray  ,  that  we  fall  not  into 
 temptations?  Surely,  if  we  look  to  ftand  in  the  faith  qf  the  Sons  of  God,  we  muft 
 
 hourly, 
 
*>%6       <iA  Sermon  of  the  certainty  and  perpetuity  of  Faith,  &c. 
 
 hourly,  continually  be  providing  and  fetting  onr  felves  to  ftrive.  It  was  not  the 
 meaning  of  our  Lord  and  Saviour  in  faying,  Father  keep  them  in  thy  name,  that  we 
 fhould  be  carelefs  to  keep  our  ielves.  To  our  own  fafety,  our  own  fedulity  is  required. 
 And  then  blefled  for  ever  and  ever  be  that  Mothers  Child,  whofe  Faith  hath  made  him 
 the  Child  of  God.  The  Earth  may  fhake,  the  Pillars  of  the  World  may  tremble  under 
 us:  the  countenance  of  the  Heaven  may  be  appaled,  the  Sun  may  lofe  his  light,  the 
 Moon  her  beauty,  the  Stars  their  glory  :  but  concerning  the  man  that  trufteth  in 
 God,  if  the  fire  have  proclaimed  it  felf  unable ,  as  much  as  to  finge  a  hair  of  his  head; 
 if  Lyons,  Beafts  ravenous  by  nature,  and  keen  with  hunger,  being  fet  to  devour, 
 have,  as  it  were,  religioufly  adored  the  very  flefh  of  the  Faithful  man,  what  is  there 
 in  the  World  that  (hall  change  his  Heart ,  over-throw  his  Faith,  alter  his  affection  to- 
 wards God,  or  the  affe&ion  of  God  to  him  ?  If  I  be  of  this  note ,  who  (hall  make  a  repa- 
 ration between  me  and  my  God  i  fhall  tribulation,  or  angui(h,or  perfecution,  or  famine, 
 ornakednefs,  or  peril,  or  fword?  No;  I  am  perfwaded,  that  neither  tribulation,  nor 
 anguifh,  nor  perfecution ,  or  famine,  nor  nakednefs,  nor  peril,  nor  fword,  nor  death,  nor 
 life ,  nor  Angels,  nor  Principalities,  nor  Powers,  nor  things  prefent,  nor  things  to  come, 
 nor  height,  nor  depth,  nor  any  other  Creature,  mall  ever  prevail  fo  far  over  me.  I  know 
 in  whom  I  have  believed  -7 1  am  not  ignorant  whofe  precious  blood  hath  been  fhed  for 
 me  •,  I  have  a  Shepheard  full  of  kindnefs,  full  of  care,  and  full  of  power,  unto  him  I  com- 
 mit my  felf;  his  own  finger  hath  engraven  this  fentence  in  the  Tables  of  my  heart :  Sa~ 
 tan  hath  defiredto  winnow  thee  as  wheat,  but  1 have  frayed 'that  thy  Faith fail mt :  There- 
 fore the  aflurance  of  my  hope  I  will  labour  to  keep  as  a  Jewel  unto  the  end;  and  by  la- 
 bour, through  the  gracious  mediation  of  his  Prayer,  I  (hall  keep  it. 
 
 To 
 
V7 
 
 lliiiiiSiiilriiillllll^ISIiiil^Ili 
 
 5> 
 
 To  the  Worfhipful  Mr.  George  Summaster 
 Principal  of  Brodd^Gates  Hall  in  Oxford ,  Henry 
 
 fackgon  wiineth  all  Happinefs.  , 
 
 s  I  R, 
 
 |  Our  kindc  acceptance  of  a  former  t eft  location  of  that  r  effect  I  owe  yott^ 
 hath  made  me  venture  to  ff>  w  the  World  the fe  godly  Sermons  under 
 your  name.     In  which ,  as  every  point  is  worth  obfervation,  fo  fome 
 efpecially  are  to  he  noted ,  The  fir  (I,  that,  as  the  fpirit  efProphefie  is 
 from  God  himfelf ',  who  doth  inwardly  heat  and  enlighten  the  hearts 
 and  mindes  of  his  holy  Pen-men,  (  which  if  fome  would  diligently  con- 
 fidtr ,  they  would  not  puzzle  themf  elves  with  the  contentions  of 
 Scot ,  WThomas  ?  Whether  God  only ,  or  his  Miniftring  Spi- 
 rits ,  do  infufe  into  men's  mindes  prophetical  Revelations ,  per  [pedes  intelligihiles )  fo 
 God  framed  their  words  alfo.     Whence  the  holy  Father  St.  Auguftine  religioufiy  obferveth,  hbd^ciphf ' 
 That  all  thofe  who  under  (land  the  Sacred  Writers  ,  will  alfo  perceive,  that they  ou^ht  not 
 to  ufe  other  words  than  they  did,  in  exprefiing  thofe  heavenly  Myfleries  which  their  hearts 
 conceived,  as  the  Blefled  Virgin  did  our  Saviour,  By  the  Holy  Ghoft.     The  greater  is 
 Caftellio  his  offence ,  who  hath  laboured  to  teach  the  Prophets  tofpeak  otherwife  than  they  have 
 already.     Muchlike  to  that  impious  King  of Spain,  Alphonfas  the  tenth,  who  found  fault 
 with  God's  works,  Si,  inquit,  Creationi  aflfuifTem,  Mundum  melius  ordinaflem  ,  if  he  had  Rob.  Tdcr, 
 been  with  God  at  the  Creation  of  the  World ,  the  World  had  gone  better  than  now  it  doth.  As  lib-  4-  caP«  i- 
 this  man  found  fault  with  God's  works ,  fo  did  the  other  with  God's  words ;  but,  becaufewc 
 have  a  moft  fure  word  of  the  Prophets ,  to  which  we  mufi  take  heed ,   /  will  let  his  words  a  Per.  i . 
 pafwiththe  winde,  having  elfewherefpoken  to  you  more  largely  of  his  err  ours,  whom  notwith-  piaEf.  in  orar, 
 fianding  for  his  other  excellent  parts ,  I  much  refpetf.  D-  Ra'wold, 
 
 You  (hall  moreover  from  hence  under  {land ,  how  Chriftianity  con  ft  (Is  not  in  formal  and 
 feeming  purity  (  under  which  ,  who  knows  not  notorious  Vtllany  to  mask  ?  )  but  in  the  heart 
 root.     Whence  the  Author  truly  teacheth ,  that  Mockers ,  which  ufe  Religion  as  a  Cloak ,  to 
 put  of  and  on,  as  the  Weather  ferveth ,  are  worfe  than  Pagans  and  Infidels.     Where  I 
 Cannot  omittojhew ,  hotvjufily  this  kindc  of  men  hath  been  reprevedby  that  renowned  Martyr 
 of  Jefus  Chrift,  B.  Latimer,  both  becaufe  it  will  be  appofite  to  this  purpofe,  and  alfo  free 
 that  Chrifiian  Worthy  from  the  (landerous  reproaches  of  him.,  who  was,  if  ever  any,  a  Mocker  parfons  in  j. 
 of  God,  Religion ,  and  all  good  men.     But  fir ft  lmu(l  define you  ,  and  in  you  all  Readers,  convcrf. 
 not  to  think  lightly  of  that  excellent  man,  for  uftngthis  and  the  like  witty  fimilitudes  in  his 
 Sermons.    For  whofoever  will  call  to  minde,  with  what  riff-raff  God's  people  were  fed  in  thofe 
 days  ,  when  their  Priefts .  whofe  lips  mould  have  preferved  Knowledge ,  preached  nothing  Mai.  a.  7. 
 elfe  but  dreams  and falfe  miracles  of  counterfeit  Saints, enrolled  inthatfottifh  Legend  coy  ned  Canuilocor. 
 and  amplified  by  a  droit  fie  head,  between  fleeping  and  waking.  He  that  will  confider  this,  and  '• '  ,:.J*" 6' . Ji° 
 alfo  how  the  People  were  delighted  with  fuch  toys  (  God  fending  them  (Irong  delufions  that  they  corrupt,  art. 
 fbould  believe  lyes)  and how  hard 'it  would have been  for  any  man ,  wholly,  and upon  the  fud-  Hard.Ub.4. 
 den ,  to  draw  their  mindes  to  another  bent ,  will  eafily  perceive  ,  both  how  neceffary  it  was  to 
 ufe  Symbolical  Difcottrfe ,  and  how  wifely  and  moderately  it  was  applied  by  the  religious  Fa- 
 ther, to  the  end  he  might  lead  their  under  (landing  fofar ,  nil  it  were  fo  convinced,  informed, 
 and  fetled,  that  it  might  forget  the  me  a  is  and  way  by  w  hich  it  was  led,  and  think  only  of  that 
 it  had  acquired.     For  in  all  fuch  my  (lie  al  fpecches  who  knows  not  that  the  end  for  which  they 
 arc  u(ed  is  only  to  be  thought  upon  ? 
 
 This  then  being  fir  ft  conferred   let  us  hear  th?  flory,  as  it  is  related by  Mr.  Fox:   'Mr.  Pag-  i$b"js, 
 
 *  Latimer  (faith  he  )  in  his  Sermongave  the  People  certain  Cards  out  of :  he  fifth,  fixth,  and  eilt' '  i7*; 
 '  fiventh  Chapters  fff  Matthew.      For  the  chief  Triumph  in  the  Cards  he  limit  d  the  Hearty 
 
 1  as  the  principal  thing  that  they  (houldferve  Godwithal-,  whereby  be  quite  overthrew  allhypo- 
 
 *  critical  and  external  Ceremonies,  not  tending  to  the  neceffary  furtherance  of God 'j  holy  Word 
 
 Gggg-  l*ni 
 
558  The  Epiftle  Dedicatory. 
 
 '  and  Sacraments.  By  this  ,  he  exhorted  all  men  to  ferve  the  Lord  with  inward  hearty  and 
 'true  affect  ion -,  and  not  with  outward  Ceremonies  ;  adding  moreover  to  the  prat fe  oft  hat 
 *■  Triumph,  that  though  it  were  never  fojmali ,  yet  it  would tafa up  the he(i  Coat- card be- 
 *  fide  in  the  Bunch,  yea,  though  it  were  the  King  of Clubs,  &c.  meaning  thereby  ,  bow  the 
 '  Lordwouldbe  worjhppedandjervedin  fimplicity  of  the  heart ,  and verity ,  wherein  confift- 
 i  eth  true  Chriftian  Religion,  &c.  Thus  Matter  Fox. 
 
 By  which  it  appears  ,  that  the  holy  mans  intention  was  to  lift  up  the  Peoples  hearts  to 
 God ,  and  not  that  he  made  a  Sermon  of  playing  at  Cards ,  and  taught  them  hew  to  play  at  Tri- 
 \  m  the  third  urnph,  andplaid{himfelf)  at  'Cards  in  the  Pulpit, as  that  bafe  companion  a  Parfons  reports  the 
 l«rt  of  die  3.  matter,  in  his  Wonted 'jcurrilous  vein  ofrailing,whence  he  callethit  a  b  Chriftmas-Sermon,, 
 feJ^STia  Now  he  that  will  think  illoffttchjlluftons,  may,  out  of  the  abundance  of  bis  folly,  jeft  at 
 ihc  Eximina  Demofthenesyiv  hisftory  of  the  c  Sheep,  Wolves,  and  Doggs;  and  a  Menenius,/iv  bisfiffi- 
 tion  of  Foxes  m  0jty  %en^  £u^  hinc  ilia?  lacryma? ,  The  good  Bifhop  meant  that  the  Romtfh  Religion 
 itk.  53,54-  camc  not  from  the  heart,  but  con ftfted  in  outward  Ceremonies  .;  Which  J orely  grievedPat- 
 V- J 1 5 .  fons  ,  who  never  had  the  lea ft  warmth  or  fpark  of  hone  fly .  Whether  B.  Latimer  compared  the 
 
 tMur  mm-  Bifliops  t0  the  Knave  of  Clubs,  as  tbeFcllow  interprets  him,  I  know  not:  iam  fure  Parfons, 
 mofthen.  of all  others,  defervedthofe  colours;  and fo  I  leave  him.  We  fee  then,  what  inward  purity 
 i'^'ve  s  is  required  of  all  Chriftians,  which  if  they  have,  then  in  Prayer,  and  all  other  Chriftiandu- 
 e  7  Tim'  2.8.  ties*  they  [hall  lift  up  pure  hands, as  the e  Apojtlefpeaks,  not  as  f  Baronius  would  have  it,wafh- 
 f  Annai.  10m.  ed  from  fins  with  holy  water;  but  pure,  that  is ,holy,  free  from the  pollution  of (in,  as  the  Greek 
 ?o£no7&"    word  oam  doth  figmfe. 
 
 tom.  5 .  An.  you  may  alfofee  here  refuted  thofe  calumnies  of  the  Papifls,  that  we  abandon  allreligiom 
 132.  num.  Bitet,  and  godly  duties,  as  aljo  the  confirmation  of  our  Dotirine  touching  certainty  of 
 ■Faith  (  and  fo  of Salvation)  which  is  fo  flrongly  denied by  fome  of that  Faction,  that  they 
 g  s.  Pauius  de  have  told  the  world,  g  S.  ?4«/himfelf  was  uncertain  of  his  own  falvation.  What  then 
 wrtu^K/"  flaM  m[aJ->  but  pronounce  a  wo  to  the  moft  (trie!  obfervers  of  St.  Francis  rules, and  bis  Cano- 
 (heom  Jcfuir.  nical  Difcipline  {though  they  make  him  even  h  equal  with  Chrifl )  and  the  moft  meritorious 
 1.2 .  c.;i2 .  ido-  M0n\.  fhat  ever  was  regiftredin  their  Kalender  of  Saints?  But  we,  for  our  comfort^  are  other- 
 119.  in  marg.  wife  taught  out  of  the  holy  Scripture,  and  therefore  exhorted  to  buildour) elves  in  our  moft 
 «dir.  Lar.  holy  Faith ,  that  jo  y  when '  our-  earthly  houfe  of  this  Tabernacle  (ball be  deftroyed,  we 
 laMrpre""5'  may  have  a  Building  given  of  God,  a  houfe  not  made  with  hands,  but  eternal  in  the 
 
 Marcel.  Bom-  Heavens. 
 
 per.  Jefuita. 
 
 li  Witntfs  the  verfes  o(Horariui  a  Jefuite,  recited  by  Pojfe.  Bibliotb.  Seleft.  part.  2.  1. 17.  c.  19.  Exue  Francifcum  tunicS  lace. 
 
 roque  cucullo.    Qui  ^rancifcus  erar,  jam  tibi  Chriftus  erit.     FraRcifci  cxuviit(fi  qua  licet)  indue  Chriftum  :  Jam  Francifcus 
 
 trit.qui  modoChnfiuscrat.     The  like  hath  Bencm  another  Jefuite.     12  Cor.  5.  1. 
 
 This  is  that  whichis  moftpioufly  and feelingly taught  inthefe few  leaves >  fo  that you  (hall 
 read  nothing  here,  but  what ,  I  perfwade  my  felf,  you  have  long  praftifedintheconftant 
 courfe  of  your  life .  It  remaineth  only ,  that  you  accept  ofthefe  Labours  tendredtoyoit  by  him, 
 who  wtfhethyou  the  longjoys  of  this  world,  and  the  eternalofthat  which  is  to  come. 
 
 Oxon.  from  Corp.  ChriftiColledge, 
 this  1 3 .  of  January,  1 61 3. 
 
 TWO 
 
w 
 
 TWO 
 
 SERMONS 
 
 Upon  Part  of 
 
 Saint  Judes  Epiftle. 
 
 The  Firjl  Sermon* 
 
 Epift.  JUDE,  Verfe  17, 18,19,20,21. 
 
 But  ye  y  beloved ,  remember  the  words  which  werefpofyn  be- 
 fore of  the  Apojlles  of  our  hordfefus  Chrifl : 
 
 How  that  they  told  you,  that  there jhould  be  Mockers  in  the  lafi 
 time,  which  Jhould  wal\after  their  own  ungodly  lufts. 
 
 Thefe  are  makers  ofSeBs}fle(hly,  having  not  the  Spirit. 
 
 Butyc,  beloved,  edifie  your  f elves  in  your  mosl  holy  Faith, pray* 
 ing  in  the  Holy  Cjbojl. 
 
 And  l^ecp  your  f elves  in  the  love  of  God,  looking  for  the  mercy 
 of  our  Lordfefus  Chrifl ,  unto  eternal  life. 
 
 [HE  occasions  whereupon ,  together  with  the  end  wherefore ,  thisE- 
 piftle was  written,  is  opened  in  the  front  and  entry  of  the  fame.  There 
 were  then ,  as  there  are  now ,  many  evil  and  wickedly  difpofed  Per- 
 fons,  not  of  the  MyfticalBody,  yet  within  the  vifible  bounds  of  the 
 Church,  men  which  were  of  old  ordained  to  condemnation,  ungodly 
 men ,  which  turned  the  grace  o£our  God  into  wantonhefs ,  and  denyed 
 the  Lord  Jefus.  For  this  caufe  the  Spirit  of  the  Lord  is  in  the  hand  of  fade,  the  Ser- 
 vant of  Refits,  and  Brother  of  J-ames  >  to  exhort  them  that  are  called,  and  fanclified 
 of  God  the  Father,  that  they  would  earneftly  contend  to  maintain  the  Faith,  which 
 was  once  delivered  unto  the  Saints.  Which  Faith ,  becaufe  we  cannot  maintain ,  ex- 
 cept we  know  perfectly ;  firft,  againft  whom  •,  fecondly,  in  what  fort  it  muft  be  main- 
 tained; therefore  in  the  former  three  verfes  of  that  parcel  of  Scripture  which  I  have  read, 
 
 Gggg  2  the 
 
^<ft>  The  Firjl  Sermon 
 
 the  Enemies  of  the  CrofTe  of  Chrift  are  plainly  defcribed  •,  and  in  the  latter  two, 
 they  that  love  the  Lord  Jefus ,  have  a  fweet  Leflbn  given  them ,  how  to  ftrength- 
 en  and  ftablifh  themfelves  in  the  Faith.  Let  us  firft  therefore  examine  the  de- ' 
 fcription  of  thefe  Reprobates  concerning  Faith  5  and  afterwards  come  to  the 
 words  of  the  Exhortation  5  wherein  Chriftians  are  taught  how  to  reft  their  hearts 
 on  God's  eternal  and  everlafting  Truth.  The  defcriptionofthefegodlefsPerfonsis 
 two-fold ,  general,  and  [fecial.  The  general  doth  point  themjput,  and  ihew  what  man- 
 ner of  men  they  mould  be.  The  Particular  pointeth  at  them,  and  faith  plainly,  Thefe 
 are  they.  In  the  general  defcription ,  we  have  to  confider  of  thefe  things :  Firft,  when 
 they  were  defcribed ,  They  were  told  of  before.  Secondly ,  the  men  by  whom  they  were 
 defcribed,  They  were  fpoken  of  by  the  Apoftles  of  our  Lord  ^ef us  chrift.  Thirdly ',  the  days, 
 when  thev  (hould  be  manifeft  unto  the  World  ,  they  told  you,  They  fhould  be  in  the  la  ft 
 time      Fourthly,  their  difpofition  and  whole  demeanour,  Mockers ,  and  Walkers  after  their 
 
 own  ungodly  lufts. 
 
 2  In  the  third  to  the  Philippians  ,  the  Apoftle  defcribeth  certain  :  They  are  men, 
 (faith  he  )  of  whom  I  nave  told you  often ,  and  now  with  tears  1  tell  you  of  them ,  their 
 Cod  is  their  belly ,  their  glory  and  rejoycing  is  in  their  own  fbame ,  they  minde  earthly 
 
 Thefe  were  Enemies  of  the  CrofTe  of  Chrift,  Enemies  whom  he  faw ,  and  his  eys 
 <*u(ht  out  with  tears  to  behold  them.  But  we  are  taught  in  this  place ,  how  the  Apo- 
 ftles fpake  alfo  of  Enemies,  whom  as  yet  they  had  not  feen,  defcribed  a  family  of 
 ""  men  as  yet  unheard  of,  a  generation  referved  for  the  end  of  the  World,  and  for  the 
 laft  time  5  they  had  not  only  declared  what  they  heard  and  faw  in  the  days  wherein 
 they  lived ,  but  they  have  prophefied  alfo  of  men  in  time  to  come.  And  you  do  well 
 (faid  St.  Peter)  in  that  ye  take  heed  to  the  words  of  Prophefie ,  fo  that  ye  firft  know 
 this ,  that  no  Prof  he  fie  in  the  Scripture  Cometh  of  any  man's  ewnrefolution.  No  Pro- 
 phefie in  Scripture  cometh  of  any  man's  own  refolution  :  For  all  Prophefie,  which 
 is  in  Scripture,  came  by  the  fecret  infpiration  of  God.  But  there  are  Proprieties  which 
 are  no  Scripture  ^  yea,  there  are  Prophefies  againft  the  Scripture  :  My  Brethren , 
 beware  of  fuch  Prophefies,  and  take  heed  you  heed  them  not.  Remember  the  things 
 that  were  fpoken  of  before  •„  but  fpoken -of  before  by  the  Apoftlesofour  Lord  and 
 Saviour  Jefus  Chrift.  Take  heed  to  Prophefies,  but  to  Prophefies  which  are  in  Scrip- 
 ture-, for  both  the  manner  and  matter  of  thofe  Prophefies  do  fhew  plainly,  that  they  are 
 
 of  God. 
 orthefpiric         £  Touching  the  manner,  how  men,  by  the  fpirit  of  Prophefie  in  holy  Scrip- 
 r«eiv°edhfio-n  ture,  have  fpoken  and  written  of  things  to  come,  we  muft  underftand  ,  that,  as 
 Godhimfdf.    the  knowledge  of  that  they  fpake,  fo  likewife  the  utterance  of  that  they  knew, 
 came  "not  by  thefe  ufual  and  ordinary  means ,  whereby  we  are  brought  to  under- 
 ftand  the  myfteries  of  our  Salvation  ,    and  are  wont  to  irtftrud  others  in  the 
 fame.     For  whatfoever  we  know ,  we  have  it  by  the  hands  and  Miniftry  of  men, 
 which  lead,  us  along  like  Children  ,  from  a  letter  to  a  fyllable,  from  a  fy liable  to 
 a  word ,  from  a  word  to  a  line ,  from  a  line  a  to  a  fentence,  from  a  fentence  to  a  fide,  and 
 fo  turn  over.     But  God  himfelf  was  their  Inftru&or ,   he  himfelf  taught  them, 
 partly  by  Dreams   and  Vifions  in  the  Night,  partly  by  Revelations  in  the  Day, 
 taking    them  afide   from  amongft  their  Brethren,  and  talking  with  them,  as  a 
 man  would  talk  with  his  Neighbour  in  the  way.    Thus  they  became  acquainted 
 even  with  the  fecret  and  hidden  Counfels  of  God ,  they  faw  things ,  which  them- 
 felves were  not  able  to  utter,  they  beheld  that  whereat  men  and  Angels  areafto- 
 niflied.     They  underftood  in  the  beginning,  what  fhould  come  to  pafle  in  the  la# 
 dayes. 
 of  the  Pro-         4-   God  ,  which  lightned  thus  theses  of  their  undei  ftanding  ,  giving  them  know- 
 phets  manner  ledge  by  unufual  and  extraordinary  means  ,  did   alfo  miraculoufly  himfelf  frame 
 3  fpeech'       and"  fafhion  their  Words  and  Writings ,  in  fo  much  that  a  greater  difference  there 
 feemeth  not  to  be  between  the  manner  of  their  knowledge,  than  there  is  between 
 the  manner  of  their  fpeech  and  ours.     When  we  have  conceived  a  thing  in  our  hearts, 
 and  throughly  underftand  it  ,  as  we  think,  within  ourfelves-,  ere  we  can  utter  in 
 fuch  fort,  that  our  Brethren  may  receive  inftrudion  or  comfort  at  our  mouths,  how 
 great ,  how  long ,  how  earned  meditation  are  we  forced  toiife  i    And  after  much 
 
 travail, 
 
u 
 
 ipon  fart  of  St.  J  u  d  e.  561 
 
 travail,  and  much  pains ,  when  we  open  our  lips  to  fpeak  of  the  wonderful  works 
 of  God,  our  tongues  do  faulter  within  our  mouths,  yea  many  times  we  difgrace 
 the  dreadful  myftenes  ofour  Faith,  and  grieve  the  fpirit  of  our  Hearers  by  words  un- 
 favoury  ,  and  unfeemly  fpeeches  :  Shalt  a  Wife-man  fill  his  Belly  with  the  Eaflern  Job  15  2,3. 
 tvinde ,  faith  Eliphaz  ?  fhall  a  Wife-man  dilute  rvith  words  not  comely  ?  or  with  talk 
 that  is  not  profitable?  Yet  behold  ,  even  they  that  are  wifeft  amongft  us  living, 
 compared  with  the  Prophets,  feem  no  otherwife  to  talk  of  God  ,  than  as  if  the 
 Children  which  are  carried  in  arms  ,  mould  fpeak  of  the  greateft  matters  of  State. 
 They  whofe  words  do  moftfliew  forth  their  wife  understanding,  and  whofe  lips  do  ut- 
 ter the  pureft  knowledge,  fo  long  as  they  underftand  and  fpeak  as  men ,  are  they  not 
 fain  fundiy  ways  to  excufe  themfelves  c"  Sometimes  acknowledging  with  the  Wife- 
 man  ,  Hardly  can  we    difcern   the   things  that    are  on  earth,  and  with  great  labour  WiM.  2.  i<?. 
 fnde  we  out  the  things  that  are  before  w  ,  Who  can  then  feek  out  the  things  that  are 
 in  Heaven1'.  Sometimes  confefling  with  $ob  the  righteous,  in  treating  of  things 
 too  wonderful  for  us,  we  have  fpoken  we  wift  not  what.     Sometimes  ending  their 
 talk,    as  doth  the  Hiftory  of  the  Macchabees ;  If  we  have  done  well,  and  as  the 
 Caufe  required  ,  it  is  that  we  defire  $  if  we  have  fpoken  flenderly  and  barely ,  we 
 have  done  what  we  could.     But  God  hath  made  my  mouth  like  a  [word,  feith  Efay.  Efay  4?,  ■>., 
 And  we  have  received,  faith  the  Apoftle  ,  not  the  fpirit  of  the  World',  hut  the  fpi- 
 rit which  is  of  God,  that  we  might  know  the  things  that  are  given  to  us  of  God-,  which 
 things  alfe  we  fpeak ,  not  in  words,  which  mans  wifdomteacheth ,  hut  which  the  Holy 
 Ghoft  doth  teach.     This  is  that  which  the  Prophets  mean  by  thofe  Books  written 
 full  within,  and  without-,  which  Books  were  fo  often  delivered  them  to  eat,  not 
 becaufe  God  fed  them  with  Ink  and  Paper  ,  but  to  teach  us ,  that  fo  oft  as  he 
 imployed  them  in  this  heavenly  Work,  they  neither  fpake  norwrote  any  word  of 
 their  own,  but  uttered  fyllable  by  fyllable  as  the  Spirit  put  it  into  their  mouths , 
 no  otherwife  than  the  Harp  or  the  Lute  doth  give  a  found  according  to  the  difcre- 
 tion  of  his  hands  that  holdeth  and  ftriketh  it  with  skill.     The  difference  is  only  this : 
 An  Inftrument,  whether  it  be  a  Pipe  or  Harp,  maketh  a  diftinction  in  the  times 
 and  founds ,  which  diftin&ion  is  well  perceived  of  the  Hearer ,  the  Inftrument  it  felf 
 underftanding  not  what  is  Piped  or  Harped.     The  Prophets  and  holy  men  of  God, 
 not  fo :  I  opened  my  mouth  ,  faith  Ezekiel ,  and  God  reached  me  a  fcroul ,  faying ,  Ezt^\.\  i 
 Son  of  man,  caufe  thy  Belly  to  eAt ,  and  fill  thy  Bowels  with  this  I  give  thee-.  I  ate  it , 
 and  it  was  fweet  in  my  month  as  honey ,  faith  the  Prophet.     Yea  Tweeter,  lam  per- 
 fwaded ,  than  either  honey  or  the  honey  comb.  For  herein  they  were  not  like  Harps 
 or  Lutes ,  but  they  felt ,  they  felt ,  the  power  and  ftrength  of  their  own  words.     When 
 they  fpake  of  our  peace,  every  corner  of  their  hearts  was  filled  with  joy.     When 
 they  prophefied  of  mournings,  lamentations,  and  woes  to  fall  upon  us,  they  wept  in 
 the  bitternefs  and  indignation  of  Spirit,  the  arm  of  the  Lord  toeing  mighty  and  ftrong 
 upon  them. 
 
 5.  On  this  manner  were  all  the  Prophefies  of  holy  Scripture.     Which  Prophefies, 
 although  they  contain  nothing  which  isnotprofitabreforour  inftru&ion ,  yet  as  one 
 Star  differeth  from  another  in  glory ,  fo  every  word  ofProphefiehathatreafureof 
 matter  in  it,  but  all  matters  are  not  of  like  importance,  as  all  Treafures ,  arenotof 
 equal  price.     The  chief  and  principal  matter  of  Prophefie  is  thepromifeof  Righteouf- 
 nefs,  Peace,  Hobnefs,  Glory,  Victory,  Immortality,  unto  every  Soul  which  belie- 
 veth,  that  Jefus  is  Chrift,  of  the  few  firft,  and  of  the  Gentile.  Now  becaufe  the  doctrine- 
 of  Salvation  to  be  looked  for  by  Faith  in  him,  who  was  in  outward  appearance  as  it 
 had  been  a  manforfaken  of  God  5  in  him  who  was  numbred,  judged,  and  condemn- 
 ed with  the  wicked  5  in  him  whom  men  did  fee  buffeted  on  the  face,  fcofftatby 
 Souldiers ,  fcourged  by  Tormentors ,  hanged  on  the  Crofs ,  pierced  to  the  Heart;  in 
 him  whom  the  eyes  of  many  Witneffes  did  behold,  when  the  anguifh  of  his  Soul  enfor- 
 ced him.  to  roar ,  as  if  his  heart  had  rent  in  funder ;  O  my  God,  my  God,  why  haft  thou 
 forfaken  me  ?  I  fay,  becaufe  the  doclrine  of  Salvation  by  him,  is  a  thing  improbable 
 to  a  natural  man,  that  whether  we  preach  to  the  Gentile,  or  to  the  Jew,  the  one 
 condemheth  our  Faith  as  madneffe ,  the  other  as  Blafphemy  $  therefore  to  efta- 
 blifh ,  and  confirm  the  certainty  of  this  faving  Truth  in  the  hearts  of  men,  the  Lord, 
 together  with  their  Preachings ,  whom  he  fent  immediately  from  himfelf  to  re- 
 veal 
 
5<Si  Two  Sermons 
 
 veal  thefe  things  unto  the  World  ,  mingled  Prophefies  of  things  >  both  Civi-^ 
 and  Ecdefiaftical ,  which  were  to  come  in  every  age  from  time  to  time ,  till  the 
 very  kft  of  the  latter  dayes,  that  by  thofe  things  wherein  we  fee  daily  their  words 
 fulfilled  and  done ,  we  might  have  ftrong  confolation  in  the  hope  of  things  which 
 are  not  feen,  becaufe  they  have  revealed  as  well  the  one  as  the  other.  For  when 
 many  things  are  fpoken  of  before  in  Scripture,  whereof  we  fee  firft  one  thing  ac- 
 complished, and  then  another,  and  fo  a  third,  perceive  we  not  plainly ,  that  God 
 doth  nothing  elfe  but  lead  us  along  by  the  hand ,  till  he  have  fettled  us  upon  the 
 rock  of  an  affured  hope ,  that  not  one  jot  or  tittle  of  his  Word  (ball  pafs  till  all  be  ful- 
 filled i  It  is  not  therefore  faid  in  vain ,  that  thefe  godlefs  wicked  ones  were  fpoken  of 
 before. 
 
 6.  But  by  whom  i  By  them  whofe  words,  if  men  or  Angels  from  Heaven  gainfay, 
 they  are  accurfed  -,  by  them ,  whom  whofoever  defpifeth ,  defpifeth  not  them  ,  but 
 me,  faith  Chrift.     If  any  man  therefore  doth  love  the  Lord  Jefus   (and wo  worth 
 
 Amrurai  him  that  loveth  not  the  Lord  Jefus  I)  hereby  we  may  know  that  helovethhim 
 ihjnpercei.  indeed,  if  he  defpife  not  the  things  that  are  fpoken  of  by  his  Apoftles ;  whomma- 
 TenVthings.  ny  have  defpifed  even  for  the  bafenefs  and  fimplenefs  of  their  Perfons.  For  it  is  the 
 property  of  flefhly  and  carnal  men  to  honour  and  diflionour,  credit  and  discre- 
 dit the  words  and  deeds  of  every  man,  according  to  thathewantethorhathwith- 
 Tames  2  out-  ^  a  man  w^t'1  BorSeous  apparel  come  amongft  us,  although  he  be  a  Thief 
 or  a  Murtherer  (for  there  are  Thieves  and  Murtherers  in  gorgeous  apparel )  be  his 
 heart  whatfoever,  if  his  Coat  be  of  Purple,  or  Velvet ,  or  Tiflue,  every  one  rifeth 
 a«s  12.  up,  and  all  the  reverend  Solemnities  we  can  ufe ,  are  too  little.  But  the  man  that 
 ferveth  God,  is  contemned  and  defpifed  amongft  us  for  his  Poverty.  Herod  bpeak- 
 Afisi7,  etn  in  judgement,  and  the  People  cry  out,  The  voyce  of  God ,  andnotofman.  Paul 
 preacheth  Chrift,  they  term  him  a  Trifler.  Hearken,  beloved  :  Hath  not  God 
 chofen  the  Poor  of  this  World,  that  they  iliould  be  rich  in  Faith*:  Hathhenoc 
 chofen  the  RefFufe  of  the  World  to  be  Heirs  of  his  Kingdom ,  which  he  hath  pro- 
 mifed,to  them  that  love  him  ?  Hath  he  not  chofen  theOff-fcowringsofMentobe 
 the  Lights  of  the  World,  and  the  Apoftles  of  Jefus  Chrift'/  Men  unlearned,  yet  how 
 fully  repleniflied  with  underftanding  i  Few  in  number,  yet  how  great  in  power? 
 Contemptible  in  fhew ,  yet  in  Spirit  how  ftrong  ?  how  wonderful  i  I  would  fain 
 learn  the  myftery  of  the  eternal  generation  of  the  Son  of  God,  faith  Hilary.  Whom 
 Jfhall  Ifeekf  Shall  I  get  me  to  the  Schools  of  the  Grecians  ?  Why?  I  have  read, 
 Ubi  Sapiens?  ubi  Scriba  ?  ubi  Conquifitor  hujtts  faculi?*  Thefe  Wife-men  in  the 
 World  muft  needs  be  dumbein  this,  becaufe  they  have  rejected  the  wifdom  of  God. 
 Shall  I  befeech  the  Scribes  and  Interpreters  of  the  Law,  to  become  my  Teachers  i  how 
 can  they  know  this,  fith  they  are  offended  at'theCrofs  of  Chrift  i  lets  death  forme 
 to  be  ignorant  of  the  unfearchable  myftery  of  the  Son  of  God  :  of  which  myftery  not- 
 withstanding I  mould  have  been  ignorant ,  but  that  a  poor  Filher-man ,  unknown, 
 unlearned  ,  new  come  from  his  Boat ,  with  his  Cloaths  wringing- wet,  hath  opened  his 
 mouth  and  taught  me,  In  the  beginning  was  the  Word,  and  the  Word was  with  God ,  and 
 the  Word  was  God.  Thefe  poor  filly  Creatures  have  made  us  rich  in  the  knowledge  of 
 the  myfteries  of  Chrift. 
 
 7.  Remember  therefore  that  which  is  fpoken  of  by  the  Apoftles ;  Whofe  words, 
 if  the  Children  of  this  World  do  not  regard,  is  it  any  marvail  i  They  are  the  Apo- 
 ftles of  our  Lord  jefus-,  not  of  their  Lord,  but  of  ours.  It  is  true  which  one  hath 
 faid  in  a  certain  place  ,  Apoflolicam  ftdem  feculi  homo  non  capit ,  A  man  fworn  to 
 the  World,  is  not  capable  of  that  Faith  which  the  Apoftles  do  teach.  What 
 mean  the  Children  of  this  World  then  to  tread  in  the  Courts  of  our  God  i  What 
 fliould  your  Bodies  do  at  Bethel,  whofe  Hearts  are  at  Bethaven  ?  The  god  of  this 
 World,  whomyeferve,  hath  provided  Apoftles  and  Teachers  for  you,  Chalde- 
 
 hait  bdween  Ans  >  Wtzzards ,  Sooth-fayers ,  Jflrologers ,  and  fuch  like:  Hear  them.  Tell  not 
 two opiniom.  us,  that  ye  will  facrifice  to  the  Lord  our  God,  if  we  will  facrifice  to  Jfhtaroth  or 
 Melcom ;  that  ye  will  read  our  Scriptures ,  if  we  will  liften  to  your  Traditions  5  that  if 
 ye  may  have  a  Mafs  by  permiflion ,  we  ihall  have  a  Communion  with  good  leave 
 and  liking  5  that  ye  will  admit  the  things  that  are  fpoken  of  by  the  Apoftles  of  our 
 Lord  Jefus ,  if  your  Lord  and  Mafter  may  have  his  Ordinances  obferved ,  and  his  Sta- 
 tutes 
 
—  —  ■  ■    ■—  J"*-~ 
 
 'upon  part  of  St.  Jude.  Jt& 
 
 tines  kept.  Solomon  took  it  (as  he  well  might)  for  an  evident  proof ,  that 'She  did 
 not  bear  a  motherly  affection  to  her  Childe,  which  yielded  to  have  it  cue  in  divers 
 parts.  He  cannot  love  the  Lord  Jefus  with  h:s  heart ,  which  lendeth  one  ear  to  his 
 Apoftles ,  and  another  to  falfe  Apoftles :  which,  can  brook  to  fee  a  mingle-mangle 
 of  Religion  and  Superftition,  Ministers  and  Maffing-Priefts ,  Light  and  DarkneSs, 
 Truth  and  Error,  Traditions  and  Scriptures.  No^  we  have  no  Lord,  but  Jefus  * 
 no  Doctrine,  but  the  Gofpel  5  no  Teachers,  but  his  Apoftles.  Wereitrealonto 
 require  at  the  hand  of  an  Englim  Subject,  obedience  to  the  Laws  andEdiclsof 
 the  Spaniards?  I  do  marvel,  that  any  man  bearing  the  name  of  a  Servant  of  the 
 Servants  of  Jefus  Chrift,  will  go  about  to  draw  us  from  our  Allegiance.  We  are 
 his  fworn  Subjects  -7  it  is  not  lawful  for  us  to  hear  .-the  things  that  are  not  told  us  by 
 his  Apoftles.  They  have  told  us ,  that  in  the  laft  days  there  Shall  be  Mockers  s 
 therefore  we  believe  it-,  Credimm  quia  legimus ,  We  are  foperfwaded ,  ,  becaufe  .we 
 read  it  muft  be  fo.  If  we  did  not  read  it,  we  would  not  teach  it  :  NamqutlibroLe- 
 gis  non  continentur ,  ea  nee  noffe  debenws ,  faith  Hilary  :  Thofe  things  that  are  not 
 written  in  the  book  of  the  Law,  we  ought  not  fo  much  as  to  be  acquainted  with 
 them.  Remember  the  words  which  tverefyeken  of  before,  by  the  Apoftles  of  our  Lordfeftic 
 Chrift. 
 
 8.  The  third  thing  to  be  considered  in  thedefcriptionof  thefemenof  whom  we  Mockers  in. 
 fpeak,  is  the  time,  wherein  we  mould  be  manifested  to  the  World.  They  told  :he uft {i6xSs 
 you ,  there  Should  bemockers  in  the  laft  time.     Noah  at  the  commandement  of  God 
 
 built  an  Ark,  and  there  were  in  it  Beafts  of  all  forts,  clean  and  unclean,  AHuf- 
 bandman  plan'teth  a  Vineyard ,  and  looketh  for  Grapes ,  but  when  they  come  to  the 
 gathering ,  behold ,  together  with  Grapes  there  are  round  alfo  wilde  Grapes.  A  rich 
 man  prepareth  a  great  Supper,  and  biddeth  many,  but  when  heiittethhimdown 
 he  findeth  amongft  his  Friends  here  and  there  a  man  whom  he  kno wet  h  nor.  This 
 hath  been  the  ftateoftheChurchfithencethe  beginning.  God  always  hath  mingled 
 his  Saints  with  faithlefs  and  godlefs  Perfons ,  as  it  were  the  clean  with  the  unclean, 
 Grapes  with  fowre  grapes ,  his  Friends  and  Children  with  Aliens  and  Strangers.  Mar- 
 vel not  then,  if  in  the  laft  dayes  alfo  ye  fee  the  men ,  With  whom  you  live  and  walk 
 arm  in  arm,  laugh  at  your  Religion,  and  blafpheme  that  glorious  name,  whereof 
 you  are  called.  Thus  it  was  in  the  days  of  the  Patriarks  and  Prophets  ^  and  are  we 
 better  than  our  Fathers  }  Albeit  we  fuppofe,  that  'the  blefled  Apoftles,  in  fore- 
 Shewing  what  manner  of  men  were  fet  out  for  the  laft  dayes ,  meant  to  note 
 a  calamity  fpecial  and  peculiar  to  the  Ages  and  Generations ,  which  were  to 
 come:  As  if  he  Should  have  faid-,  As  God  hath,  appointed  a  time  of  Seed  for 
 the  Sower,  and  a  time  of  Harveft  for  him  that  reapeth,  as  he  hath  given  uiitoeve"- 
 ry  Herb  and  every  Tree  his  own  fruit,  and  his  own  feafon,  not  the  feafon  nor  the 
 fruit  of  another  (for  no  man  looketh  to  gather  Figgs  in  the  Winter,  becaufe 
 the  Summer  is  the  feafon  for  them-,  nor  Grapes  of  Thistles,  becaufe  Grapes  are 
 the  fruit  of  the  Vine)  fo  the  fame  God  hath  appointed  Sundry  for  eveiy  Generation  of 
 them,  other  men  for  other  times,  and  for  the  laft  times  the  worft  men,  as  may  ap- 
 pear by  their  properties ,  which  is  the  fourth  point  to  be  confidered  of  in  this  de- 
 fcription. 
 
 9.  They  told  you,  that  there  Should  be  Mockers  :  He  meaneth  men  that  (hall  Mocker:. 
 ufe  Religion  as  a  Cloak  j  to  put  off,  and  on,  as  the  weather  ferveth-,  fuch  as  ihall, 
 
 with  Herod,  hear  the  Preaching  of  $ohn  #rf/tf//?  to  day ,  and  to  morrow  condefcend 
 to  have  him  beheaded  5  or  with  the  other  Herod,  fay,  they  will  worlhip Chrift, 
 when  they  purpofe  a  maSfacre  in  their  hearts $  kifs  Chrift  with  $udas  ,  and  be- 
 tray Chrift  with  J-ndas.  Thefe  are  Mockers.  For  ijlmaelthe  Son  of  Hagar  laugh- 
 ed at  ifaac,  which  was  heir  of  the  Promife-,  fo  Shall  thefe  men  laugh  at  you  as  the 
 maddeft  People  under  the  Sun,  if  ye  be  like  iv/^y ,  chooiTng  rather  to  fuffer  affliction 
 with  the  people  of  God  ,  thaii  to  enjoy  the  pleafures  ofSinne  for  a  feafon.  And 
 why  i  God  hath  riot  given  them  eyes  to  fee ,  nor  hearts  to  conceive  that  exceeding 
 recompertce  of  your  reward.  The  promifes  of  Salvation  made  to  you  are  matters 
 wherein  they  can  take  nb  pleafure,  evenaslfimaeltook  no  pleafure  in  that  promife,' 
 wherein  God  had  faid  unto  Abraham ,  In  ifaac  fhaH  thy  feed  bs  called  -,  becaufe 
 the  Promife  concerned  not  him >  but  ifaar.  They  are  termed  for  their  imp iety  to- 
 wards 
 
5^4- 
 
 The  Firjl  Sermon 
 
 Mockers 
 worfe  thin 
 Pagam  and 
 fnndclt. 
 
 wards  God ,  Mockers  *,  and  for  the  impurity  of  their  life  and  converfation ,  Walkers  af- 
 ter their  own  ungodly  lufls.  Saint  Peter ,  in  his  fecond  Epiftle  ,  and  third  Chapter, 
 foundeth  the  very  depth  of  their  impiety  :  (hewing,  firft,  how  they  fhall  not  fhame 
 at  the  length  to  prorefs  themfelves  prophane,  and  irreligious  ,  by  flat  denying 
 the  Gofpel  of  Jefus  Chrift,  and  deriding  the  fweet  and  comfortable  promifes  of  his 
 appearing:  Secondly,  that  they  fhall  not  be  onely  deriders  of  all  Religion,  butalfo 
 difputers  againft  God,  ufing  Truth  tofubvert  the  Truth  :  yea,  Scriptures  them- 
 felves to  difprove  Scriptures.  Being  in  this  fort  Mockers,  they  muft  needs  be  alfo 
 Followers  of  their  own  ungodly  luffs.  Being  Atheiftsinperfwafion ,  can  they  choofe 
 but  be  Beads  in  converfation  i  For  why  remove  they  quite  from  them  the  fear  of 
 God  i  Why  take  they  fuch  pains  to  abandon ,  and  put  out  from  their  hearts  all 
 fenfe,  all  tafte,  all  feeling  of  Religion?  but  onely  to  this  end  and  purpofe ,  that 
 they  may  without  inward  remorfe  and  grudging  of  Confcience  give  over  themfelves 
 to  all  uncleannefs.  Surely  the  ftate  of  thefe  men  is  more  lamentable,  than  is  the 
 condition  of  Pagans  and  Turks.  For  at  the  bare  beholding  of  Heaven  and  Earth,  the 
 Infidel's  heart  by  and  by  doth  give  him ,  t!iat  there  is  an  eternal ,  infinite ,  im- 
 mortal ,  and  ever-living  God ;  whofe  hands  have  fafhioned  and  framed  the  World? 
 he  knoweth  ,  that  every  Houfe  is  builded  of  fome  man ,  though  he  fee  noc 
 the  man  which  built  the  Houfe  ;  and  he  confidereth  ,  that  it  muft  be  God ,  which 
 hath  bailt  and  created  all  things-,  although,  becaufe  the  number  of  his  days  be  few, 
 he  could  not  fee  when  God  difpofed  his  Works  of  old,  when  he  caufed  the  light 
 of  his  Clouds  firft  to  fhine ,  when  he  laid  the  Corner-ftone  of  the  Earth ,  and 
 fwadled  it  with  bands  of  Water  and  Darknefs ,  when  he  caufed  the  Morning-ftar  to 
 know  his  place,  and  made  bars  and  doors  tofhutup  theSea  within  his  Houfe ,  fay- 
 ing ,  Hitherto  (lmlt  thou  tome ,  hut  no  farther  :  he  hath  no  eye-witnefle  of  thefe 
 things  :  Yet  the  light  of  Natural  reafon  hath  put  this  wifdom  in  his  reins  ,  and  h:ith 
 given  his  Heart  thus  much  underftanding.  Bring  a  Pagan  to  the  Schools  of  the 
 Prophets  of  God  5  prophefie  to  an  Infidel  ,  rebuke  him ,  lay  the  judgements  of 
 God  before  him  ,  make  the  fecret  finnes  of  his  heart  manireft ,  and  he  fhall  fall 
 down  and  woifhip  God.  They  that  crucified  the  Lord  of  Glory,  were  not  fo  farr 
 paft  recovery ,  but  that  the  preaching  of  the  Apoftles  was  able  to  move  their  hearts, 
 and  to  bring  them  to  this,  Men  and  Brethren  ,  what  {hall  we  doe?  Agrippa,  that 
 fate  in  judgement  againft  Paul  for  Preaching,  yielded  notwithftandmg  thus  farr 
 unto  him,  Almoft  thouperfwadeft  me  to  become  a  chrifiian.  Although  the  Jews  for  want 
 of  knowledge  have  not  fubmitted  themfelves  to  the  righteoufnefle  of  God;  yet  I 
 *om.  10.  bear  them  record,  faith  the  Apoftle ,  That  they  have  a  zeal.  T  he  Athenians,  a  peo- 
 ple having  neither  zeal ,  nor  knowledge ,  yet  of  them  alfo  the  fame  Apoftle  beareth 
 witnefle  ,  Te  men  of  Athens  ,  J  perceive  ye  are  Jveic-i<ft*if*svgs,e/»i ,  fome  way  religi- 
 ous :  but  Mockers  ,  walking  after  their  own  ungodly  lufts  ,  they  have  fmothered 
 every  fpark  of  that  heavenly  light ,  they  have  ftifled  even  their  very  natural  un- 
 derftanding. O  Lord ,  thy  Mercy  is  over  all  thy  Works,  thou  faveft  Man  and  Beaft  I 
 yet  a  happy  cafe  it  had  been  for  thefe  men,  if  they  had  never  been  born  :  and  fo  I  leave 
 them. 
 
 10.  Saint  fade  having  his  minde  exercifed  in  the  Doctrine  of  the  Apoftles  of 
 /•Jwvirfi.  Jefus  Chrift  ,  concerning  things  to  come  in  the  laft  time  ,  became  a  man  of  wife 
 picm  &  certi  and  ftaid  judgement.  Grieved  he  was,  to  fee  the  departure  of  many  ,  and  their 
 falling  away  from  the  Faith  ,  which  before  they  did  profefle :  grieved,  but  noc 
 dismayed.  With  the  Ampler  and  weaker  fort  it  was  otherwife  :  Their  counte- 
 nance began  by  and  by  to  change ,  they  were  half  in  doubt  they  had  deceived 
 themfelves  in  giving  credit  to  the  Gofpel  of  Jefus  Chrift. 
 
 Saint  fade,  to  comfort  and  refrefti  thefe  filly  Babes,  taketh  them  up  in  his  armes, 
 and  fheweth  them  themenat  whom  they  were  offended.  Look  upon  them  that  for- 
 fake  this  blefTcd  Profeffion  wherein  you  ftand  :  they  are  now  before  your  eyes ; 
 view  them ,  mark  them ,  are  they  not  carnal  *  are  they  not  like  to  noyfom  car- 
 rion caft  out  upon  the  Earth  ?  is  there  that  Spirit  in  them  which  cryeth  Abba  Father 
 in  your  bofoms  f  Why  fhould  any  man  be  difcomforted  ?  Have  you  not  heard,  that 
 there  fhould  be  Mockers  in  the  laft  time  ?  Thefe  verily  are  they ,  that  now  do  feparate 
 themfelves. 
 
 11.  For 
 
upon  part  of  St.  J  u  d  e.  36  f 
 
 11.  For  your  better  under/landing ,  what  this  fevering  and  feparating  of  them- 
 felves  doth  mean,  we  muft  know,  that  the  multitude  of  them  which  truly  be- 
 lieve fhowfoever  they  be  difperfed  farr  and  wide  each  from  other  J  is  all  one  Body, 
 whereof  the  Head  is  Chrift ;  one  building ,  whereof  he  is  the  Corner-ftone ,  in 
 whom  they  as  the  Members  of  the  Body  being  knit ,  and  as  the  ftones  of  the 
 Building,  being  coupled,  grow  up  to  a  man  of  perfect  ftature,  and  rife  to  an  holy 
 Temple  in  the  Lord.  That  which  linketh  Chrift  to  us ,  is  his  mere  mercy  and 
 love  towards  us.  That  which  tyeth  us  to  him ,  is  our  faith  in  the  promifed  Salvation 
 revealed  in  the  Word  of  Truth.  That  which  unireth  and  joyneth  us  amongft  our 
 felves ,  in  fuch  fort  that  we  are  now  as  if  we  had  but  one  Heart  and  one  Soul,  is 
 our  love.  Who  be  inwardly  in  Heart  the  lively  Members  of  this  Body,  and  the  po- 
 liced ftones  of  this  Building,  coupled  and  joyned  to  Chrift,  as  flefh  of  his  flefti, 
 and  bones  of  his  bones,  by  the  mutual  bond  ofhisunfpeakable  love  towards  them, 
 and  their  unfeigned  faith  in  him ,  thus  linked  and  faftned  each  to  other  by  a  fpi- 
 ritual  ,  fincere ,  and  hearty  affection  of  love  ,  without  any  manner  of  fimulation ; 
 who  be  Jewes  within  ,  and  what  their  names  be ;  none  can  tell ,  fave  he  whofe 
 eyes  do  behold  the  fecret  difpofition  of  all  mens  hearts.  We,  whofe  eyes  are  too 
 dim  to -behold  the  inward  man,  muft  leave  the  fecret  judgement  of  every  Servant 
 to  his  own  Lord,  accounting  and  ufing  all  men  as  Brethren ,  both  near  and  dear  un- 
 to us,  fuppofing  Chrift  to  love  them  tenderly,  fo  as  they  keep  the  profeffion  of 
 the  Gofpel  ,  and  joyn  in  the  outward  communion  of  Saints.  Whereof  the  one 
 doth  warrantize  unto  us.  their  Faith,  the  other  their  love ,  till  they  fall  away ,  and 
 forfake  either  the  one,  or  the  other,  or  both  5  and  then  it  is  no  injury  to  term  them 
 as  they  are.  When  they  feparate  themfelves ,  they  are  a^rnKxiaxpiTot ,  not  judg- 
 ed by  us-,  but  by  their  own  doings.  Men  do  feparate  themfelvs  either  by  Here- 
 fie,  Schifm,or  Apoftafie.     If  they  lofe  the  bond  of  Faith,  which  then  they  are  juft- 
 
 ly  fuppofed  to  do,  when  they  frowardly  oppugn  any  principal  point  of  Chriftian  Do- Three  fold  Se» 
 ctrine,  this  is  to  feparate  themfelves  by  Herefie.  '  If  they  break  the  bond  of  Unity,  ^"erefie 
 whereby  the  Body  of  the  Church  is  coupled  and  knit  in  one,  as  they  doe  which  wil- 
 fully forfake  all  external  Communion  with  Saints  in  holy  Exercifes  purely  and  order- 
 ly eftabliihed  in  the  Church,  this  is  to  feparate  themfelves  by  Schifm.     Iftheywil-  2.  Scifm. ; 
 lingly  caft  off,  and  utterly  forfake  both  profeflion  of  Chrift ,  and  communion  with 
 Christians ,  taking  their  leave  of  all  Religion ,  this  is  to  feparate  themfelves  by  plain 
 Apoftafie.     And  Saint  $ude^  to  exprefTe  the  manner  of  their  departure,  which  by  A-  _  Apoftafie,, 
 pftafie  fell  away  from  the  Faith  of  Chrift,  faith,  They  feparated  themfelves-,  noting 
 thereby,  that  it  was  not  conftraint  of  others ,  which  forced  them  to  depart,  it  was  not 
 infirmity  and  weaknefle  in  themfelves  9  it  was  not  fearof  Perfecution  to  come  up- 
 on them,  whereat  their   hearts  did  fail  5  it  was  not  grief  of  torment ,  whereof  they 
 hadtafted,  and  were  not  able  any  longer  to  endure  them  :  No,  they  voluntarily  did  fe- 
 parate themfelves  with  a  fully  fettled,  and  altogether  determined  purpofe,never  to  name 
 the  Lord  Jefus  any  more ,  nor  to  have  any  fellowship  with  his  Saints ,  but  to 
 bend  all  their  counfel ,  and  all  their  ftrength,  to  raze  out  their  memorial  from  a- 
 mongft  them. 
 
 12.  Now,  becaufe  that  by  fuch  examples,  not  onely  the  hearts  of  Infidels 
 were  hardned  againft  the  Truth,  but  the  mindes  of  Weak  Brethren  alfo  much  trou- 
 bled ,  the  Holy  Ghoft  hath  given  fentence  of  thefe  Backfliders  ,  that  they  were 
 carnal  men  ,  and  had  not  the  Spirit  of  Chrift  Jefus ,'  left  any  man  having  an  over- 
 weening  of   their  Perfons  ,  fliould  be  overmuch  amazed  and  offended  at  their 
 fall.     For  fimple  men  ,  not  able  to  difcern  their  Spirits ,  were  brought  by  their 
 Apoftafie,  thus  to  reafon  with  themfelves,  If  Chrift  be  the  Sonne  of  the  Living 
 God,  if  he  have  the  words  of  Eternal  life,  if  he  be  able  to  bring  Salvation  to  all 
 men  that  come  unto  him,  what  meaneth  this  Apoftafie,  and  unconftraihed  de- 
 parture? Why  do  his  Servants  fo  willingly  forfake  him  C  Babes,  be  not  deceived, 
 iris  Servants  rorfake  him  not.     They  that  feparate  themfelves  were  amongft  his 
 Servants  ,.-but  if  they  had  been  of  his  Servants ,  they  had  not  feparated  themfelves.  infallible  e»l- 
 They  were  amongft  us ,  not  of  us ,  faith  Saint  J-ohn ;  and  Saint  J-ude  proveth  it,  be-  dence  in  the 
 caufe  they  were  carnal ,  and  had  not  the  Spirit.     Will  you  judge  of  Wheat  by  Chaff,  ^e^"'^^^, 
 which  the  winde  hath  fcatcered  from  amongft  it  s?  Have  the  Children  no  Bread,  be- children. 
 
 Hhhh  '         caufe 
 
5^5  The  firfi  Sermon 
 
 caufe  the  doggs  have  not  tafted  it  <i  Are  Chriftians  deceived  of  that  Salvation  they 
 look  for ,  becaufe  they  were  denyed  the  joys  of  the  life  to  come ,  which  were  no  Chri- 
 ftians i  What  if  they  feemed  to  be  Pillars  and  principal  Upholders  of  our  Faith  ? 
 What  is  that  to  us ,  which  know  that  Angels  have  fallenfrom  Heaven  ?  Although  if 
 thefe  men  had  been  of  us  indeed  (O  the  bleflednefs  of  a  Chriftian  man's  eftatel)  they  had 
 flood  furer  than  the  Angels  that  had  never  departed  from  their  place.  Whereas  now 
 we  marvel  not  at  their  departure  at  all,  neither  are  we  prejudiced  by  their  falling  a- 
 way ,  becaufe  they  were  not  of  us,  fith  they  are  flefhly,  and  have  not  the  Spirit.  Chil- 
 dren abide  in  the  Houfe  for  ever  ;  they  are  Bond-men  ,  and  Bond-women ,  which  are 
 
 caft  out. 
 
 15.  It  behoveth  you  therefore  greatly  every  man  to  examine  his  own  eftate ,   and 
 to  try  whether  you  be  bond  or  free,  children  or  no  children.     I  have  told  you  alrea- 
 dy. ,  that  we  muft  beware  we  prefume  not  to  fit  as  Gods  in  judgement  upon  otners  ,  and 
 raihly ,  as  our  conceit  and  fancy  doth  lead  us  fo  to  determine  of  this  man,  he  is  fincere; 
 or  of  that  man,  he  is  an  Hypocrite,  except  by  their  falling  away  they  make  it  manifeft 
 and  known  that  they  are.     For  who  art  thou  that  takeft  upon  thee  to  judge  another  be- 
 fore the  time  i  Judge  thy  felf.   God  hath  leftus  infallible  evidence,  whereby  we  may  at 
 any  time  give  true  and  righteous  fentence  upon  our  felves.     We  cannot  examine  the 
 hearts  of  other  men,  we  may  our  own.     That  we  have  palTed  from  death  to  life  we 
 know  it,  faith  St.  fohn,  becaufe  we  love  the  Brethren  :  And  know  ye  not  your  own  [elves, 
 .    how  that  fe[us  Chrift  is  in  you,  except  you  be  Reprobates  ?  I  trull,  Beloved,  we  know  that 
 we  are  not  Reprobates,  becaufe  our  Spirit  doth  bear  us  record,  that  the  faith  of  our 
 Lord  Jefus  Chrift  is  in  us. 
 
 14.  Ic  is  as  eafie  a  matter  for  the  Spirit  within  you  to  tell  whofe  ye  are  ,  as  for  the 
 eyes  of  your  Bodie  to  judge  where  you  fit,  or  in  what  place  you  (land.     For, what 
 faith  the  Scripture?  Ye  which  were  in  times  pafi  Strangers  and Enemies ,  becaufe  your 
 mindes  were  fet  on  evil  works ,  Chrift  hath  now  reconciled  in  the  body  of  his  Fleih 
 through  death,  to  make  you  holy,  and  umblameable,  and  Without  fault  in  his  fight: 
 If  you  continue  grounded  and  eftablifhed  in  the  Faith ,  and  be  not  moved  away  from 
 the  hope  of  the  Gofpel,  Colojf.  1.     And  in  the  third  to  the  Colofiians ,  Ye  know, 
 that  of  the  Lord  ye  fhall  receive  the  reward  of  that  Inheritance,  for  ye  ferve  the 
 Lord  Chrift.     If  we  can  make  this  account  with  our  felves ,  I  was  in  times  paft  dead 
 in  TrefpaiTes  and  Sinnes,  I  walked  after  the  Prince  that  ruleth  in  the  Ayr,  and 
 after  the  Spirit  that  worketh  in  the  Children  of  Difobedience ,  but  God,  who  is 
 rich  in  mercy ,  through  his  great  love,  wherewith  he  loved  me,  even  when  I  was  dead, 
 hath  quickned  me  in  Chrift.     I  was  fierce,  heady,  proud,  high-minded;  but  God 
 •    hath  made  me  like  the  Childe  that  is  newly  weaned:  I  loved  pleafures  more  than  God, 
 I  followed  greedily  the  joyes  of  this  prefent  World;  Iefteemedhim,  that  erected  a 
 Stage  or  Theatre,  more  than  Solomon,  which  built  a  Temple  to  the  Lord;  the 
 Harp,  Viol,  Timbrel,  and  Pipe,  Men-fingers,  and  Worn  en- fingers  were  at  my 
 Feaft;  it  was  my  felicity  to  fee  my  Children  dance  before  me:  I  faid  of  every  kinde  of 
 vanity ,  O  how  fweet  art  thou  in  my  Soul  I     All  which  things  now  are  crucified  to  me, 
 and  I  to  them  :  Now  I  hate  the  pride  oflife,  and  pomp  of  this  world;  now  I  take 
 as  great  delight  in  the  way  of  thy  Teftimonies ,  O  Lord,  as  'in  all  Riches ;  now  I  finde 
 more  joy  of  heart  in  my  Lord  and  Saviour,  than  the  Worldly-minded-man,  whenhis 
 Wheat  and  Oyl  do  much  abound  :  Now  I  tafte  nothing  fweet ,  but  the  Bread  which 
 came  down  from  Heaven,  to  give  life  unto  the  World  :  Now  mine  eys  fee  nothing, 
 but  Jefus  rifing  from  the  dead  :  Now  my  ears  refufe  all  kinde  of  melody,,  to  hear  the 
 Song  of  them  that  hath  gotten  victory  of  the  Beaft,  and  of  his  Image,  and  of  his  Mark, 
 and  of  the  number  of  his  Name,  thatftandon  theSeaofGlafs,  having  the  Harps  of 
 God  ,  and  finging  the  Song  oiMofes  the  Servant  of  God ,  and  the  Song  of  the  Lamb, 
 faying,  Great  and  marvellous  are  thy  works,  Lord  God  Almighty  ,  juft  and  true  are 
 thy  wayes,  O  King  of  Saints.     Surely,  if  the  Spirit  have  been  thus  effectual  in  the 
 fecret  work  of  our  Regeneration  unto  newnefs  of  life;  if  we  endeavour  thus  to 
 frame  our  felves  anew,  then  we  may  fay  boldly  with  the  blefled  Apoftle  in  the. 
 tenth  to  the  Hebrews^  We  are  not  of  them  which  withdraw  our  [elves  to  perdition,  but 
 which  follow  Faith  to  the  confervation  of  the  Soul.  For  they  which  fall  away  from  the  grace 
 ©f  God,  and  feparate  themfelves  unto  perdition,  they  are  flefhly  and  carnal ,  they 
 
 have 
 
- — — t— 
 
 upon  part  of  Si.  Jude,  j&f 
 
 have  not  God's  holy  Spirit,  But.  unto  yoU  ,  became  pare  Sons,  God  luth  lent 
 forth  the  Spirit  of  his  Son  into,  your  hearts,  ro  the  end  ye  might  know,  that  Chrift  hath 
 built  you  upon  aRockurtmdveable-,  that  he  hath  regiftred  your  names  in  the  Book  of 
 life-,  that  he  hath  bound  himfelf  irt  a fure and  evei -Lifting- Covenant ,  tobeyourGod^ 
 and  the  God  of  your  Children  after  you,  that  he  hath  fuffered  as  much ,  groaned  as 
 oft,  prayed  as  heartily  for  you,  as  for  Peter,  0  Father  keep  them  in  tb)  Name!  0  Righ- 
 teous Father  ,  the  World  hath  not  known  thee ,  b;tt  I  have  known  thee ,  andthefe  have 
 known  that  thou  haji  fent  me ,  I  have  declared  thy  name  unto  them ,  and  will  declare  it-,  that 
 the  love  wherewith  thoit  baft  loved  me  -,  may  be  in  them,  and  f  in  them„  T  he  Lord  ol  his 
 infinite  mercy  give  us  hearts  plentifully  fraught  with  the  treafure  of  this  blefled  aifu- 
 rance  of  Faith  unto  the  end. 
 
 15.  Herelmuftadvertifeall  men,  that  haVe  the  teftimohy  of  God's  holy  fear  with-  Thepjpirti 
 in  their.  Breads ,  to  confider  how  unkindly  and  injurioufly  ourownCountrey-meri  tjIflpccu =  ' 
 and  Brethren  have  dealt  with  us  by  the  fpace  of  four  and  twenty  years,  from  time  ia\  A»clt*lfe, 
 to  time,  as  if  we  were  the  men  of  whom  St.  $ude  here  fpeaketh;  never  ceafing  to 
 charge  us,  fomewithScifm,  fome  wit  h  Here'fiej  fomewith  plain  and  manifeftApo- 
 ftafie,  as  if  we  had  clean  feparated  ourfelves  from  Chrift,  utterly  fori  ak  en  God,  quite 
 abjured  Heaven,  and  trampled  all  Truth  and  Religion  under  our  feet.     Againft  this 
 third  fort,  God  himfelf  Ih. ill  plead  our  Ciufe  in  that  day ,  when  they  (hall  anfwer 
 us  for  thefe  words,  nor  we  them.  *  To  Others,  by  whom  we  are  accufed  tor  Schifm  and 
 Herefie,  we  have  often  made  our  reafonable  ,  and,  in  the  light  of  God,  Itruft,  al- 
 lowable Anfwers.     For  in  the  way  which  they  call  Here  fie,  we  worlhip  the  God  of  Afts  25. 
 our  Fathers,  believing  all  things  which  are  written  in  the  Law  and  the  Prophets,     That 
 which' they  call  Schifm,  we  know  to  be  our  reafonable  fer  vice  unto  God,  and  obe- 
 dience to  his  voyce  ,   which  cryeth  Ihrill  in  our  ears,  Go  out  of  Babylon  my  People,  A        l3i 
 that  yon  be  not  Partakers  of  her  flnnei  \  And  that  ye  receive  not  of  her  Plagues.     A  n  J  there- 
 fore when  they  rife  up  againft  us,  having  no  quarrel  but  this ,  we  need  not  feek 
 any  farther  for  our  Apology  ,  than  the  words  of  Abtah  to  f-eroboam  and  his  Army , 
 a  Chron.  13.  0  Jeroboam  and ifrael ,  hearyoume ,  Outfit  you  notto  know ,  that  the  Lord 
 God  of ifrael  hath  given  the  Kingdom  over  ifrael  to  David  forever ',  even  to  him  ,  and  to 
 his  Sons  ,  by  a  Covenant  of 'Salt  ?  that  is  to  fay,  an  eVerlafting  Covenant.     Jefuitsand 
 Papifts,  hear  ye  me,  ought  you  not  to  know,  than  the  Father  hath  given  all  power 
 unto  the  Son,  and  hath  made  him  theonely  Head  over  his  Church,  wherein  he  dwel- 
 leth  as  an  Husband-man  in  the  midft  of  his  Vineyard ,  manuring  it  with  the  fweatof  his 
 own  brows,  not  letting  it  forth  to  others  i     For,  as  it  isln  the  Canticles  j  Solomor,  canr.8.  n. 
 had  a  Vineyard  in  Baalbamon,  he  gave  the  Vineyard  unto  Keepers ,  every,  one  bring- 
 ing forth  the  fruit  thereof  a  thoufand  pieces  of  Silver-,  but  my  Vineyard;  which  is 
 mine,  is  before  me,  faith  Chrift.     It  is  true,  this  is  meant  of  the  Myftical  Head  fee 
 over  the  Body,  which  is  not  feen.     But  as  he  hath  referved  the  Myftical  Admini- 
 ftration  of  the  Church  invifible  unto  himfelf,  fo  he  hath  committed  the  Myftical 
 Government  of  Congregations  vifible  to  the  Sonnes  of  David,  by  the  fame  Covenant;  j 
 
 whofeSons  they  are ,  in  the  governing  of  the  Flock  of  Chrift,  whomfoever  the  Holy 
 Ghoft  hath  fet  over  them  ,  to  go  before  them  ,  and  to  lead  them  in  feveral  Failures, 
 one  in  this  Congregation,  another  in  that;  as  it  is  written,  take  heed  unto  your  felves,  Afts  -.a. 
 and  to  all  the  Flock,  thereof  the  Holy  Ghofl  hath  made  you  bverfeers  ,  to  feed  the  church 
 of  God,  which  he  hath  purchafed  with  his  own  blood.  Neither  will  ever  any  Pope  or  Papift, 
 under  the  Cope  of  Heaven,  be  able  to  prove  the  Romilh  Bifhop'sufurpedSuprema-  -phe  p0prS  u- 
 cy  over  all  Churches,  by  any  one  word  of  the  Covenant  ofSalt,  which  is  the  Scripture,  furped  snpr* 
 For  the  Children  in  our  ftreets  do  now  laugh  them  tO  fcorn,  when  they  force,  Thou  art  raacy- 
 Peter,  to  this  purpofe.     The  Pope  hath  no. more  reafonto  draw  the  Charter  of  his 
 univerfal  Authority  from  hence,  than  the  Brethren  had  to  gather  by  the  words  of 
 Chrift,  in  thelaft  of  St.  zfohn,  that  the  Dilciple,  whom  [efus  loved,  mould  not  dye. 
 if  I  will  that  be  tarry  till  I  come,  what  is  that  to  thee  ?  faith  Chrift.     Strait  ways  a  report 
 was  raifed  amongft  the  Brethren ,  that  this  Difdple  Ihould  not  dye.     Yet  Jefus  laid 
 notto  him,  He  (hall  not  dye-,  but,  if  I  will  that  he  tarry  till  I  come, what  is  that  tothee? 
 Chrift  hath  (aid  in  thefixteenth  of  St.  Matthew's  Gofpel,  to  Simon  the  Son  oi  Jonas, 
 I  [ay  to  thee  ,  Thou  art  Peter.     Hence  an  opinion  is  held  in  the  World  ,  That  the  Pope 
 is  univerfal  Head  of  all  Churches.     Yet  Jefus  faid  not ,  The  Pope  is  univerfal  Head  of 
 
 H  h  h  h  z  all 
 
5  68  The  Fir  ft  Sermon 
 
 fcal.&SolJan. 
 
 all  Churches;  but,  77m  P^w ,  Thou  art  Peter.,    Howbeir,  as  Jeroboam,  t.heibnof 
 
 'jfcfat ,  the  fervant  of  S demon ,  iofe  up  and  rebelled  againft  his  Lord,  and  there  were 
 
 patheied  unto  him  vain  men  and  wicked,  which  made  themfelvesftrong againft Ro- 
 
 ioam,  thefonof  Solomon,  becaufei^Wwwasbut  a  Childe,  and  tender-hearted,  and 
 
 could  not  refill:  them  :  So  the  Son  of  Perdition,  and  Man  of  Sin,  being  not  able  to 
 
 biook  the  words  of  our  Lord  and  Saviour  JefusChrift,  which  forbad  his  Difciples  to 
 
 belike  Princes  of  Nations,  They  bear,  rule  that  an called Craciow ,  it flrnll 'ml hep  with 
 
 you ,  hath  rifen  up  and  rebelled  againft  his  Lord-,  and  to  ftrengthen  his  arm  he  hath 
 
 crept  into  the  Houfes  almoftofall  the  Nobleft  Families  round  about  him,  and  taken 
 
 their  Children  from  the  Cradle ,  to  be  his  Cardinals  :  He  hath  fawned  upon  the  Kings 
 
 and  Princes  of  the  Earth,  and  by  Spiritual  Cozenage  hath  made  them  fell  their  law- 
 
 ftTcirdin    iul  Authority  and  Jurifdi&ion  ,  for  Titles  of  Catholicw  ,  Chriftiamjttmus ,  Defenfor 
 
 Laurenr  Sari  Fidti  >  and  fuch  like^  he  hath  proclaimed  fale  of  Pardons,  to  inveigle  the  ignorant; 
 
 us  com*.  <ic     built  Seminaries  to  allure  young  men ,  defirous  of  Learning;  ere&edStews,  toga- 
 
 iS  *  £Kran-    ther  the  diflblute  unto  him.     This  is  the  Rock  whereupon  his  Church  is  built.     Here- 
 
 dfc.  Sanfo-     by  the  man  is  grown  huge  and  ftrong ,  like  the  Cedars ,  which  are  not  ftiaken  with  the 
 
 vin.  Ac  gu-     wjncje    becaufe  Princes  have  been  as  Children ,  over- tender  hearted,  and  could  not 
 
 betn.  Rerum,  > 
 
 vub.i.n.cap.  reiift. 
 
 riejud.  sare-  Hereby  it  iscometopafs,  as  you  fee  this  day,  that  the  Man  of  Sinne  doth  war  againft 
 ""'  ifeij  not  by  menof  a  Language  which  we  cannot  undeiftand,  but  he  cometh  as  Jero- 
 boam againft  Judah ,  and  bringeth  the  fruit  of  our  own  Bodies  to  eat  us  up,  that  the 
 bowels  of  the  Childe  may  be  made  the  Mother's  grave  ;  and  hath  caufed  no  fmall  num- 
 ber of  our  Brethren  to  forfake  their  Native  Countrey,  and  with  all  difloyaltytocaft 
 off  the  yoke  of  their  Allegiance  to  our  dread  Soveraign,  whom  God  in  mercy  hath 
 fet  over  them;  for  whofe  fafeguard ,  if  they  carried  not  the  hearts  of  Tygers  in  the 
 bofomes  of  men ,  they  would  think  the  deareft  blood  in  their  Bodies  well  fpent. 
 But  now,  faith  Abiab  to  Jeroboam,  Ye  think  ye  be  able  to  refift  the  Kingdom 
 of  the  Lord,  which  is  in  the  hands  of  the  Sonnes  of  David.  Ye  be  a  great  multitude, 
 the  golden  Calves  are  with  you,  which  Jeroboam  made  you  for  gods:  Have  ye  not 
 driven  away  the  Priefts  of  the  Lord ,  the  Sons  oi  Aaron,  and  the  Levites ,  and  have 
 made  you  Priefts  like  the  People  of  Nations?  Whofoever  cometh  with  a  young 
 Bullock  ,  and  feven  Rams,  the  fame  may  be  a  Prieftof  them  that  are  no  gods.  If  I 
 ihould  follow  the  Comparifon,  and  here  uncover  the  Cup  of  thofe  deadly  and  ugly 
 Abominations  wherewith  this  Jeroboam ,  of  whom  wefpeak,  hath  made  the  Earth 
 lb  drunk  ,  that  it  hath  reeled  under  us,  I  know  your  godly  Hearts  would  loath 
 to  fee  them.  For  my  own  part,T  delight  not  to  rake  in  fuch  filth;  I  had  rather 
 take  a  Garment  upon  my  Shoulders,  and  go  with  my  face  from  them,  to  cover 
 them.  The  Lord  open  their  Eyes ,  and  caufe  them ,  if  it  be  poffible ,  at  the 
 length  to  fee,  how  they  are  wretched ,  and miferable ,  and  poor,  andblinde,  and 
 naked  !  Put  it ,  O  Lord,  in  their  hearts ,  to  feek  white  Rayment ,  and  to  cover 
 themfelves  ,  that  their  filthy  nakedneffe  may  no  longer  appear  i  For,  beloved  in 
 Chrift,  we  bow  our  Knees,  and  lift  up  our  hands  to  Heaven  in  our  Chambers  fecret- 
 ly,  and  openly  in  our  Churches  we  pray  heartily  and  hourly,  even  for  them  alfo: 
 though  the  Pope  hath  given  out  as  a  Judge,  in  a  folemn  Declaratory  Sentence  of  Ex- 
 communication againft  this  Land,  That  our  gracious  Lady  hath  quite  abolifhed  Pr<iy- 
 ers  within  her  Realm;  and  his  Scholars,  whom  he  hath  taken  from  the  midft  of  us, 
 have  in  their  publiflied  Writings  charged  us  not  onely  not  to  have  any  holy  Affem- 
 blies  unto  the  Lord  for  Prayer,  but  to  hold  a  Common  School  of  Sinne  and  Flat- 
 tery; to  hold  Sacriledge  to  be  God's  Service;  UnfaithfulnelTe,  and  breach  ofPro- 
 mifetoGod,  to  give  it  to  a  Strumpet,  tobeaVertue;  to  abandon  Fafting,  to  abhor 
 Confeflion,  to  miflike  with  Penance;  to  like  well  of  Ufury-,  to  charge  none  with  re- 
 ftitution  ;  to  finde  no  good  before  God  in  fingle  life ;  nor  in  no  well- working;  that 
 all  men  ,  as  they  fall  to  us,  are  much  worfe ,  and  more,  than  afore,  corrupted.  I 
 do  not  add  one  word,  or  fy  liable,  unto  that  which  Mr.  Bnftew ,  a  man  both  born 
 and  fwom  amongftus,  hath  taught  his  hand  to  deliver  to  the  view  of  all.  I  appeal 
 to  the  Confcience  of  every  Soul ,  that  hath  been  truly  converted  by  us ,  Whe- 
 ther his  heart  were  never  raifed  up  to  God  by  our  Preaching ;  Whether  the  words  of 
 pur  Exhortation  never  wrung  any  tear  of  a  penitent  heart  from  his  eys;  Whether  his 
 
 Sou! 
 
upon  part  of  St.  Jud  e0  $$$ 
 
 Soul  never  reaped  any  joy ,  and  comfort,  any  confolation  in  Chrift  Jefus  by  our  Sacra- 
 ments, and  Prayers,  and  Pialms,  and  Thanksgiving ;  Whether  he  werenever  bettered 
 but  always'wo'rfed by OS.  -   ' 
 
 O  merciful  God !  It  Heaven  and  Earth  in  this  cafe  do  not  witnefs  with  us    and 
 againft  them,  let  us  be  razed  out  from  the  Land  of  the  Living/  Let  the  Earth  on 
 which  we  ftand,  fwallow  us  quick,  as  it  hath  done  Corah,  Datban  y  and  Ahiram  i 
 But  if  we  belong  unto  the  Lord  our  Gad,  and  have  not  forfaken  him  :  if  our  Priefts, 
 the  Sons  of  Aaron ,  minifter  unto  the  Lord  ,  and  the  Levites  in  their  Office :  if  we 
 offer  unto  the  Lord  every  morning  and  every  evening  the  Burnt-offerings,  andfweet 
 Incenfe  of  Prayers,  andThankfgiving;  if  the  Bread  be  fet  in  order  upon  the  pure  aChron.tf; 
 Table,  and  the  Candleftick  of  Gold,  with  the  Lamps  thereof,  burn  every  morning 
 that  is  to  fay,  if  amongft  us  God's  blefled  Sacraments  be  duly  adminiftred,  his  holy 
 Word  firicerely  and  daily  preached ;  if  we  keep  the  Watch  of  the  Lord  our  God,  and 
 if  ye  have  forfaken  him :  then  doubt  ye  not,  this  God  fe  with  us  as  a  Captain,  his  Priefts 
 with  founding  Trumpets/muft:  cry  alarm  againft  yoti :'•,  foyc  Children  ofifrael ,  fight  not  verfe  il>    * 
 Againft  the  Lord  God  of  your  Fathers ,  for  ye  fhaU  not  proffer. 
 
 '  ■ 
 
 -  -■  - — — ! — i Eiia ! _^ ..    . 
 
 :  ■  • 
 
 THE 
 
*7° 
 
 • 
 
 . 
 
 THE  SECOND 
 
 ■ 
 
 SERMON. 
 
 Epift.  JUDE,.  Verfe  17, 18,19, 20,21. 
 
 *Butye ,  beloved,  remember  the  words  which  were fpo^en  be^ 
 
 fore  of  the  Jpoflles  of  our  l^Ordfefus  Chrifl : 
 How  that  they  told  you,  that  there  fhould  be  Mockers  in  the  lajl 
 
 time,  which  fhould  wall^after  their  own  ungodly  lufls. 
 T^hefe  are  makers  ofSeBs,fleJhly,  having  not  the  Spirit. 
 *Butye,  beloved,  edifieyour  felves  in  your  most  holy  Faith ,pray~ 
 
 ing  in  the  Holy  Cjhojl. 
 And  keep  your  felves  in  the  love  of  God,  looking  for  the  mercy 
 
 of  our  Lord  fefus  Chrijl ,  un to  eternal  life. 
 
 lAving  otherwhere  fpoken  of  the  wordsof  Saint  $ude,  going  next 
 before,  concerning  Mockers,  which  fhould  come  in  the  lafl 
 time,  and  Backfliders ,  which  even  then  fhould  rail  away  from 
 the  Faith  of  our  Lord  and  SaviourJefusChrift;  lam  now  by 
 the  aide  of  Almighty  God  ,  and  through  the  affiftanceofhis 
 good  Spirit,  to  lay  before  you  the  words  of  Exhortation,  which 
 I  have  read. 
 
 2.  Wherein  firft  of  all ,  whofoever  hath  an  eye  to  fee ,  let 
 him  open  it,  and  he  fhall  well  perceive ,  how  careful  the  Lord  is  for  his  Children,  how 
 defirous  to  fee  them  profit  and  grow  up  to  a  manly  ftature  in  Chrifl: ,  how  loath  to  have 
 them  any  way  mif-led  ,  either  by  examples  of  the  wicked,  orbyinticementsofthe 
 world  ,  and  by  provocation  of  the  flefh ,  or  by  any  other  means  forcible  to  deceive 
 them ,  and  likely  to  eftrange  their  hearts  from  God.  For  God  is  not  at  that  point  with 
 us,  that  he  careth  not  whether  we  fink  or  fwim.  No,  he  hath  written  our  names  in 
 the  Palm  of  his  Hand,  in  the  Signet  upon  his  Finger  are  we  graven  ;  in  Sentences  not 
 onely  of  Mercy  ,  but  of  Judgement  alfo,  we  are  remembred.  He  never  denoun- 
 ceth  Judgments  againfl  the  Wicked,  but  hemakethfomePr^//^  for  his  Children, 
 as  it  were  for  fome  certain  priviledged  Perfons ,  Touch  not  mine  Anointed,  do  my  Pro- 
 phets no  harm  :  Hurt  not  the  Earth ,  nor  the  Sea,  nor  the  Trees,  till  we  have  fealed 
 the  Servants  of  God  in  their  Foreheads.  He  never  fpeaketh  of  godlefs  men,  but  he  adjoyn- 
 eth  words  of  comfort ,  or  admonition,  or  exhortation,  whereby  we  are  moved  to 
 reft  and  fettle  our  hearts  on  him.     In  the  fecond  to  Timothy  ,  the  third  Chapter, 
 
 Evil 
 
upon  part  of  St.  J  u  d  e  0  5  71 
 
 Evil  men  (faith  the  Apoftle  )  and  deceivers  fhaS  wax  worfeandworfe,  deceiving-,  andbeing 
 deceived.  But  continue  thou  in  the  things  which  thou  haft  learned.  And  in  thefttft  to 
 Timothy ,  the  fixt  Chapter,  Some  men  tufting  after  money ,  have  erred from  the  Faith, 
 and  pierced  themf elves  thorow  with  many  forrows  :  But  thou ,  O  man  of  God ,  fly  thefe 
 things,  and  follow  after  right eoufneffe ,  godline(fe ,  faith,  love ,  patience ,  meeknefje. 
 In  the  fecond  to  the  Theffalonians ,  the  fecond  Chapter,  They  have  not  received 
 the  love  of  the  Truth ,  that  they  might  be  faved ,  Godfhall  fend  them /trong  delufions,  that 
 they  may  believe  lies.  But  we  ought  to  give  thanks  alway  to  God  for  you,  Brethren,  beloved 
 oft  he  Lord,  becaufe  God  hath  from  the  beginning  chofen  you  tofalvation,  through  fanciifica- 
 tion  of  the  Spirit ,  and  faith  in  the  Truth.  And  in  this  Epiftle  of  St.  $ude ,  There  fhall 
 come  Mockers  in  the  la ft  time ,  walking  after  their  own  ungodly  tufts, But ,  beloved^  edifieye 
 your f elves  inyourmoftholy  Faith, 
 
 3.  Thefe  fweet  Exhortations,  which  Godputteth  every  wherein  the  mouths  of  the 
 Prophets  and  Apoftles  of  Jefus  Chrift ,  are  evident  tokens ,  that  God  fitteth  not  in 
 Heaven  careleffe  and  unmindful  of  our  eftate.  Can  a  Mother  forget  her  Childe  ".  Sure- 
 ly, a  Mother  will  hardly  forget  her  Childe.  But  if  a  Mother  be  haply  found  unnatural, 
 and  do  forget  the  fruit  of  her  own  Womb,  yet  God's  judgements  mew  plainly ,  that 
 he  cannot  forget  the  man  whofe  heart  he  hath  framed  and  fafhioned  a  new ,  in  fimpli- 
 cityiand  truth  to  ferve'and  fear  him.  For  when  the  wickedneffe  of  man  was  fo  great, 
 and  the  Earth  fo  filled  with  cruelties  ,  that  it  could  not  ftand  with  the  righteoufnefs 
 of  God  any  longer  to  forbear,  wrathful  fentences  brake  out  from  him  ,  like  Wine 
 from  a  Veffel  that  hath  no  vent :  My  Spirit  ( faith  he  )  can  (iruggle  andftrive  no  longer,  Gen  6  7  &  - 
 an  end  ofallflejh  is  come  before  me.  Yet  then  did  Noah  finde  grace  in  the  eys  of  the  Lord, 
 I  will  eftablijh  my  Covenant  with  thee  (faith  God)  thou  fhalt  go  into  the  Ark,  thousandth]  Gen.$.8&:  28. 
 fans,  and  thy  wife,  and  thy  fons  wives  with  thee, 
 
 "  4.  Do  we  not  fee  what  mift  God  doth  make  for  Lot ,  and  for  his  Family ,  in  the  19. 
 of  Genefis ,   left  the  fiery  deftru&ion  of  the  wicked  fhould  overtake  him  -t  Over-night 
 the  Angels  make  enquiry ,  what  Sons  and  Daughters ,  or  Sons  in  law,  what  wealth 
 and  fubftance  he  had.     They  charge  him  to  carry  out  all,  Whatfoeverthou  haft  in  the  Gen.  13.  u< 
 City ,  bring  it  out,     God  feemeth  to  ftand  in  a  kinde  of  fear  \  left  fome  thing  or  other 
 would  be  left  behinde.     And  his  will  was,  that  nothing  of  that  which  he  had  3  not  an 
 hoof  of  any  Beaft,  not  a  thred  of  any  Garment,  mould  be  findged  with  that  fire.     In  the 
 morning  the  Angels  fail  not  to  call  him  up ,  and  to  haften  him  forward ,  Arife,  take  thy  Gca.  15.15. 
 Wife  ,  and  th  y  Daughters  which  are  here ,  that  they  be  not  deftroyedin  the  punifhment  of  the 
 City.     The  Angels  having  fpoken  again  and  again,  Z^for  all  this lingereth out  the 
 time  ftill,  till  at  the  length  they  wereforced  to  take  both  him,  and  his  wife,  andhis  daugh- 
 ters by  the  arms ,  {the  Lord  being  merciful unto  him)  and to  carry  them forth,  and fet  them     VgrfeiA 
 without  the  City. 
 
 5 .  Was  there  ever  any  Father  thus  careful  to'  fave  his  Childe  from  the  flame '."  A  man 
 would  think,  that  now  being  fpoken  unto  to  efcape  for  his  life,  and  not  to  look  be- 
 hind him,nor  to  tarry  in  the  Plain,  but  to  haften  to  the  Mountain,and  there  to  fave  him- 
 felf,  he  mould  do  it  gladly.  Yet  behold,  now  he  is  fo  far  off  from  a  chearful  and  willing 
 heart  to  do  whatfoever  is  commanded  him  for  his  own  weal ,  that  he  beginneth  to rea.- 
 fon  the  matter ,  as  if  God  had  miftaken  one  place  for  another ,  fending  him  to  the  Hill, 
 when  falvation  was  in  the  City.  Not,fo,  my  Lord,  ibefeechthee,  Behold,  thy  Ser- 
 vant hath  found  grace  in  thy  fight ,  and  thou  haft  magnified  thy  mercy  which  thou  haft  fhew- 
 ed  un'o  me  in  faving  my  life,  I  cannot  efcape  in  the  Mountain,  left  fome  evil  take me  , 
 and  I  dye.  Here  is  a  City  hard  by ,  a  J mall 'thing  -,  0  ,  let me  efcape  thither  (is  it  not a 
 [mall  thing  ?  )  and  my  Soul  {hall  live.  "Well ,  God  is  contented  to  yield  to  any  con- 
 ditions, Behold,  I  have  recived  thy  requefl  concerning  this  thing  alfo  ,  Iwillfparethis 
 City  for  which  thou  haft  fpoken  5  haftethee-,  fave  thee  there;  For  lean  donothingtillthoti 
 come  thither, 
 
 6.  He  could  do  nothing!  Not  bec3ufeoftheweaknefTeofhisftrength  (forwhoi'2 
 like  unto  the  Lord  in  power?  )  but  becaufe  ofthegreatnefsofhis  Mercy,  which  would 
 not  fuffer  him  to  lift  up  his  arm  againft  that  City,  nor  to  pourout  his  wrath  upon 
 that  place5  where  his  righteous  Servant  had  a  fancy  to  remain,  and  a  defire  to  dwell.  O 
 the  deptfiof  the  riches  of  the  mercy  and  love  of  God !  God  is  afraid  to  offend  us ,  which 
 are  not  afraid  to  difpleafe  him .'  God  can,  do  nothing  till  he  have  faved  us,  which  can 
 
 finde 
 
57z 
 
 The  Second  Sermon 
 
 finde  in  our  hearts  rather  to  do  any  thing  than  to  ferve  him.  It  contenteth  hirri 
 not  to  exempt  us,  when  the  Pit  is  digged  for  the  Wicked  5  to  comfort  us  at  every 
 mention  which  is  made  of  Reprobates  and  godlefle  men;  to  fave  us  as  the  apple 
 of  his  own  eye  ,  when  fire  cometh  down  from  Heaven  to  confume  the  Inhabi- 
 tants of  the  Earth;  except  every  Prophet,  and  every  Apoftle ,  and  every  Servant 
 whom-  he  fendeth  forth ,  do  come  loaden  with  thefe  or  the  like  exhortations ,  O 
 beloved,  edifie  your  (elves  in  your  mo  ft  holy  Faith,  Giveyottr  (elves  to  Prayer  in  the  Spi- 
 rit   keep  your  /elves  in  the  love  of  Gods  Look  for  the  mercy  of  our  Lordtfcfus  Chrift  unto 
 
 7  Edife  your  felves.  The  fpeech  is  borrowed  from  material  Builders,  andmuft 
 be  fpiritually  underftood.  It  appeareth  in  the  fixth  of  Saint  f^w'sGofpelbythe 
 Tews,  that  their  mouths  did  water  too  much  for  bodily  food,  Our  Fathers,  fay  they, 
 did  eat  Manna  in  the  De/art ,  as  it  is  written  ,  He  gave  them  Bread  from  Heaven  to  eat; 
 Lord  evermore  %ive  m  of  this  Bread !  Our  Saviour,  to  turn  their  appetite  another  way, 
 make'th  them  tins  anfwer ,  lam  the  Bread  of  Life;  he  that  cometh  tome  {hall  not  hunger; 
 and  he  that  believeth  in  me,  {hall  never  thirfi. 
 
 8  Anufual  practice  it  is  of  Satan,  to  caft  heaps  of  worldly  baggage  in.  our  way, 
 that'  whilft  we  defire  to  heap  up  gold  as  duft  ,  we  may  be  brought  at  the  length  to 
 efteem  vilely  that  Spiritual  Bliffe.  Chrift  ,  in  Matth.  6.  to  coned  this  evil  affe- 
 ction ,  putteth  us  in  minde  to  lay  up  treafure  for  our  felves  in  Heaven.  The  A- 
 poftle  ,  i  Tim.  Chapter  3.  mifliking  the  vanity  of  thofe  Women  which  attired 
 themfelves  more  coftly  than  befeemed  the  Heavenly  Calling  of  fuch  as  profeffed  the 
 fear  of  God ,  willeth  them  to  cloath  themfelves  with  ShamefaftneiTe ,  and  Mo- 
 defty  ,  and  to  put  on  the  Apparel  of  Good  works.  Taliterpigmentats,  Deumha- 
 bchitis  amatorem,  faith  Tertullian.  Put  ori  Righteoufneffe  as  a  Garment ;  infteadof 
 Civitj  have  Faith,  which  may  caufe  a  favour  of  life  to  iffue  from  you  ,  and  God  {hall 
 be  enamoured,  he  (hall  be  ravifhed ;  with  your  beauty.  Thefe  are  the  Ornaments, 
 and  Bracelets ,  and  Jewels  which  inflame  the  love  of  Chrift,  and  fet  his  heart  on 
 fire  upon  his  Spoufe.  We  fee  how  he  breakethout  in  the  Canticles  at  the  behold- 
 ing of  this  attire ,  How  fair  axj  thou ,  and  how  pleafant  art  thon ,  0  my  Love,  in  thefe 
 fleaf 
 
 tires 
 
 9.  And  perhaps  St.  3^  exhorteth  us  here  not  to  build  our  Houfes,  but  our  felves, 
 forefeeing  by  the  Spirit  of  the  Almighty ,  which  was  with  him  ,  that  there  fhould  be 
 men  in  the  laft  days  like  to  thofe  in  the  firft,.  which  fhould  encourage  and  ftir  up  each 
 other  to  make  Brick  ,  and  to  burn  it  in  the  fire ,  to  build  Houfes  huge  as  Cities ,  and 
 Towers  as  high  as  Heaven ,  thereby  to  get  them  a  name  upon  Earth ;  men  that  fhould 
 turn  out  the  poor,  and  the  Fatherlefs,  and  the  Widow,  to  build  places  of  reft  for 
 Dogs  and  Swine  in  their  rooms-,  men  that  fhould  lay  Houfes  of  Prayer  even  with  the 
 ground ,  and  make  them  Stables  where  God's  people  have  worfhipped  before  the  Lord. 
 Surely  this  is  a  vanity  Of  all  vanities ,  and  it  is  much  amongft  men  •,  afpecial  fickneffe 
 of  this  age.  What  it  fhould  mean,  I  know  not,  except  God  have  fet  them  on  work  to 
 provide  fewel  againft  that  day  when  the  Lord  Jefus  fhall  mew  himfelf  from  Heaven  with 
 his  mighty  Angels  in  flaming  fire.  What  good  cometh  unto  the  owners  of  thefe 
 things,  faith  Solomon,  but  onely  the  beholding  thereof with  their  eyes i  Martha, 
 Martha  ,  thou  buficft  thy  (elf  about  many  things,  One  thing  is  nece((ary.  Ye  are  too  bufie,. 
 my  Brethren,  with  Timber  and  Brick  -,  they  have  chofen  the  better  part,  they  have 
 taken  a  better  courfe  that  build  themfelves.  Te  are  the  Temples  of  the  living  God ,  as 
 God  hath  {aid ,  I  will  dwell  in  them,  and  will  wall:  in  them  ;  and  they  fhall  be  my  People,  and  ■ 
 I  will  be  their  God, 
 
 10.  Which  of  you  will  gladly  remain ,  or  abide  in  a  mifbapen ,  a  ruinous, or  abro- 
 ken  Houfe  <i  And  fhall  we  fuffer  finne  and  vanity  to  drop  in  at  our  eyes ,  and  at  our  • 
 ears,  and  at  every  coiner  of  our  Bodies ,  and  of  our  Souls,  knowing  that  we  are  the 
 Temples  of  the  HolyGhoft?  which  of  you  receivethaGueftwhomhehonoureth, 
 or  whom  he  loyeth ,  and  doth  not  fvveep  his  Chamber  againft  his  coming  <  And.fb.all 
 we  fuffer  the  Chambers  of  our  Hearts  and  Cpnfcitnces  to  lye  full  of  vomiting,  full  of 
 filth,  full  of  garbidge ,  knowing  that  Chrift  hath  faid  ,  I  and  my  Father  will  come  and 
 dwell  with  you  ?  Is  it  meet  for  your  Oxen  to  lye  in  Parlors ,  and  your  felves  to  lodge 
 in  Cubs  $  Or  is  ft  feemly  for  your  felves  to  dwell  in  your  Ceiled  houfes ,  and  the. 
 
 Houfe 
 
upon  part  of  St.  J  u  d  e,  57^ 
 
 Houfeof  the  Almighty  tolyewafte,  whofe  Houfe  ye  are  your  felves ;  Do  notour  eys 
 behold,  how  God  every  day  overtaketh  the  wicked  in  their  Journeys,  howfuddenly 
 they  pop  down  into  the  Pit?  how  God's  judgements  for  their  Crimes  come  fofwift- 
 ly  upon  them,  that  they  have  not  theleifuretocry ,  Alas?  how  their  life  is  cutt  off 
 like  a  thred  in  3  moment?  how  they  pafle  like  a  ihadow  ?  how  they  open  their  mouths 
 to  fpeak,  and  God  taketh  them  even  in  the  midft  of  a  vain  or  an  idle  Word  ?  And  Tile  SaCr* 
 dare  we  for  all  this  lye  down,  take  our  reft,  eat  our  meatfecurelyandcareleflyin  menrofti-c 
 the  midft  of  fo  great  and  fo  many  mines  ?  Bleffed  and  praifed  for  ever  and  ever  be  his  Lords  s,1PPsr' 
 Name ,  who  perceiving  of  how  fenfelefs  and  heavy  metal  we  are  made ,  hath  inftkuted 
 in  his  CHURCH  a  Spiritual  Supper ,  and  an  Holy  Communion,  to  be  Celebrated 
 often ,  That  we  might  thereby  beoccafioned  often  to  examine  tflefe  Buildings  of  ours3 
 in  what  cafe  they  ftand.  For>ilth  God  doth  not  dwell  in  Temples  which  are  unclean, 
 fith  a  Shrine  cannot  be  a  San&uary  unto  him-,  and  this  Supper  is  received  as  a 
 Seal  unto  us,  that  we  are  his  Houfe  and  his  Sanctuary;  that  his  Chrift  is  as  truly 
 united  to  me,  and  I  to  him,  as  my  arm  is  united  and  knit  unto  my  moulder-,  that 
 he  dwelleth  in  me  as  verily,  as  the  elements  of  Bread  and  Wine  abide  within  me; 
 which  perfwafion ,  by  receiving  thefe  dreadful  myfteries ,  We  profefs  our  felves to 
 have:  a  due  comfort,  if  truly  ;  and  if  in  hypocrifie,  then  wo  worth  us.  Therefore 
 ere  we  put  forth  our  hands  to  take  this  blelled  Sacrament ,  we  are  charged  to  examine 
 and  to  try  our  hearts,  whether  God  be  in. us  of  a  truth  or  no:  and  if  by  Faith 
 and  love  unfeigned  we  be  found  the  Temples  of  the  Holy  Ghoft ,  then  to  judge, 
 whether  we  have  had  fuch  regard  every  one  to  our  building,  that  the  Spirit  which 
 dwelleth  in  us  hath  no  way  been  vexed  ,  molefted  and  grieved  :  or  if  it  have ,  as  no 
 doubt  fometimes  it  hath  by  incredulity,  fometimes  by  breach  of  charity ,  fometimes 
 by  want  of  zeal,  fometimes  by  fpots  of  life,  even  in  the beft  and  moft perfect a- 
 mongft  us-,  ffor  who  can  fay  his  heart  is  clean?)  O  then  to  fly  unto  God  by  unfeign- 
 ed repentance,  to  fall  down  before  him  in  the  humility  of  our  Souls,  begging  of 
 him  whatfoever  is  needful  to  repair  our  decays  ,  before  we  fall  into  that  defolati- 
 pn  whereof  the  Prophet  fpeaketh  ,  faying  ,  Thy  breach  is  great  like  the  Sea ,  who  can  Um.  2 
 heal  thee  ? 
 
 it.  Receiving  the  Sacrament  of  the  Supper  of  the  Lord  after  this  fort  ('you  that 
 are  Spiritual ,  judge  what  I  fpeak,)  is  not  all  other  Wine  like  the  Water  of  Marah,  be- 
 ing compared  to  the  Cup,  which  we  blefs?  Is  not  Manna  like  to  gall,  and  our 
 bread  like  to  Manna  t  Is  there  not  a  tafte  5  a  tafteofChnftJefus,  in  the  heart  of  him 
 that  eateth?  Doth  not  he  which  drinketh,  behold  plainly  in  this  Cup  ,  that  his  Soul 
 is  bathed  in  the  blood  of  the  Lamb?  O  beloved  in  our  Lord  and  Saviour  Jefus  Chrift, 
 if  ye  will  tafte  how  fweet  the  Lord  is,  if  ye  will  receive  the  King  of  Glory,  Build 
 your  felves. 
 
 12.  Toung  men,  I  fpeak  this  to  you;  for  ye  are  his  Houfe,becaufe  by  Faith  ye  are  Con- 
 querors over  Satan,  and  have  overcome  that  evil.  lathers,  I  fpeak  it  alfo  to  you ;  ye  are 
 his*  Houfe ,  becaufe  ye  have  known  him ,  who  is  from  the  beginning.  Sweet 
 Babes  ,  I  fpeak  it  even  to  you  alfo-,  ye  are  his  Houfe,  becaufe  your  finnes  are  for- 
 given you  for  his  names  fake.  Matrons  and  Sifters ,  I  may  not  hold  it  from  you  9  ye  j 
 are  alfo  the  Lord's  building;  and  as  Saint  Peter  fpeaketh  ,  Heirsof  the  grace  of  life  as 
 
 mil  as  tve.  Though  it  be  forbidden  you  to  open  your  mouths  in  Publick  Afiem- 
 blies ,  yet  ye  muft  be  inquifitive  in  things  concerning  this  Building ,  which  is  of 
 God,  with  your  Husbands  and  Friends  at  home;  not  as  Dalilah  with Sampf on,  but 
 as  Sarah  with  Abraham  ;  whofe  Daughters  ye  are ,  whilft  ye  do  well ,  and  build  your 
 felves. 
 
 13.  Having  fpoken  thus  farr  of  the  Exhortation,  as  whereby  we  are  called  upon  to 
 edifie  and  build  our  felves-,  it  remaineth  now,  that  we  confider  the  things  prefcribed., 
 namely ,  wherein  we  muft  be  built/  This  prefcription  ftandeth  alfo  upon  two  points, 
 the  thing  prefcribed ,  and  the  adjuncts  of  the  thing.  And  that  is,  our  moft  pure  and 
 holy  Faith. 
 
 14.  The  thing  prefcribed  is  Faith.  For,  as  in  a  chain  which  is  made  of  many 
 links,  if  you  pull  the  firft ,  you  draw  the  reft-,  and,  as  in  a  Ladder  of  many  ftaves,  if 
 you  take  away  the  loweft ,  all  hope  of  afcending  unto  the  higheft  will  be  removed  :  So, 
 becaufe  all  the  Precepts  and  Promifes  in  the  Law ,  and  in  the  Gofpel  do  hang  upon 
 
 liii  this, 
 
574- 
 
 The  Second  Sermon 
 
 Mat.  7 
 
 Rotn.  ii. 
 
 this  Believe ;  and  becaufe  the  laft  of  the  graces  of  God  doth  fo  follow  ihefiift ,  that 
 he  olorifieth  hone -,  but  whom  he  hath  juftified ,  norjuftifiethany,  but  whom  he  hath 
 calfed  to  a  true,  effectual,  and  lively  Faith  in  Chrift  Jefus;  theieforeSt.^Wfexhort- 
 inp  us  to  build  our  {elves ,  mentioneth  here  exprefly  onely  Faith  «  as  the  thing  where- 
 in^ve  muft  be  edified;  for  that  Faith  is  the  ground  and  the  glory  of  all  the  welfare  of 
 
 this  Building.  .  .  . 
 
 15  Te  are  not  Strangers  and  Foreigners  ,  but  Citizens  with  the  Saints  ,  and of  the 
 Schcf.  4.  HfltfM/  0/  oW  (  faith  the  Apoftle  )  W  are  built  upon  the  foundation  of  the  Prophets 
 and  Apoftles  ,  Jejus  Cbrift  himfdf  being  the  chief  Corner- (lone,-  in  whom  all  the  Build- 
 in?  being  coupled  together,  groweth  unto  an  holy  Temple  in  the  Lord,  inwhomyealfo 
 are  built  together  to  be  the  habitation  of  God  by  the  Spirit.  And  we  ate  the  habitation 
 of  God  by  the  Spirit ,  if  we  believe  ;  for  it  is  written ,  whofoever  confeffeth ,  that  Jefus 
 is  the  Sonne  of God ,  in  hrm  God  dwelleth,  and  he  in  God.  The  ftrength  of  this  ha- 
 bitation is  °reat,  ^  pi'evaileth  againft  Satan  j  itconquerethSinne,  it  hath  Death  in 
 derifion-,  neither  Principalities  nor  Powers  can  throw  it  down  3  it  leadeth  the  World 
 captive ,'  and  bringeth  every  enemy ,  that  rifeth  up  againft  it ,  to  confufion  and  fhame, 
 and  alloy  Faith;  for  this  is  the  Victory  that  overcommeth  the  World  ,  evenour 
 Faith.  Who  is  it  that  overcommeth  the  World,  but  he  which  believeth  that  Jefus  is 
 the  Son  of  God  i 
 1  Tohn  4.  16.  The  ftrength  of  every  Building,  which  is  of  God,  ftandeth  not  in  any  man's  arms 
 
 1  John  5-      or  le^s  ;  it  is  onely  in  our  Faith  ,  as  the  valour  of  Samp  fan  lay  only  in  his  hair.     This 
 is  the  reafon ,  why  we  are  fo  earneftly  called  upon  to  edifie  our  [elves  in  Faith.    Not  as 
 if  this  barea&ionofourmindes,  whereby  we  believe  the  Go'fpel  of  Chrift,  were  able 
 initfelf,  asofitfelf,  to  make  us  unconquerable ,  and  invincible,  like  ftones,  which 
 abide  in  the  Building  for  ever,  and  fall  not  out.     No,  it  is  not  theworthinefs  of  our  be- 
 lieving   it  is  the  vertue  of  him  in  whom  we  believe ,  by  which  we  ftand  Cure,  as  houfes 
 that  are  builded  upon  a  Rock.     He  is  a  Wife-man ,  which  hath  builded  his  houfe 
 upon  a  Rock5  for  he  hath  chofen  a  good  foundation ,  and  no  doubt  his  houfe  will 
 ftand;  but  how  ihall  it  ftand;  Verily,  by  the  ftrength  of  the  Rock  which  beareth  it, 
 and  by  nothing  elfe.     Our  Fathers,  whom  God  delivered  out  of  the  Land  of  f^/-, 
 were  a  People  that  had  no  Peers  amongft  the  Nations  of  the  Earth,  becaufe  they  were 
 built  by  Faith  upon  the  Rock  ,  which  Rock  is  Chrift.     And  the  Rock  (faith  the 
 Apoftle,  in  the  firft  to  the  Corinthians,  the  tenth  Chapter )  did  follow  them.    Where- 
 by we  learn  not  onely  this ,  that  being  built  by  Faith  on  Chrift,  as  on  a  Rock,   and 
 grafted  into  him  as  into  an  Olive ,  we  receive  all  our  ftrength  and  fatnefs  from  him;  but 
 alfo,  that  this  ftrength  and  fatneffe  of  ours  ought  tobenocaufewhywefhouldbe 
 high-minded,  and  not  work  out  our  falvatjon  with  a  reverent  trembling ,  and  holy 
 fear.   For  if  thou  boafteth  thy  felf  of  thy  Faith  ,  know  this.  That  Chrift  chofe  his 
 Apoftles,  his  Apoftles   chofe  not  him;  that  ifrael  followed  not  the  Rock,  but 
 the  Rock  followed  ifrael ;  and  that  thou  beareft  not  the  Root,  but  the  Root 
 thee.     So  that  every  Heart  muft  thus  think,  and  every  Tongue  muft  thus  fpeakj 
 Not  unto  us ,  0  Lord ,  not  unto  us,  nor  unto  any  thing  which  is  within  us ,  but  unto  thy 
 name  onely ,  onely  to  thy  Name  belongeth  all  the  praife  of  all  the  Treasures  and  Rich- 
 es of  every  Temple  which  is  of  God,     This  excludeth  all  boaftingand  vaunting  of 
 our  Faith. 
 
 1 7.  But  this  muft  not  make  us  carelefs  to  edifie  our  felves  in  Faith.     It  is  the  Lord 
 t  ]ohn  s.       that  delivereth  mens  fouls  from  death,  but  not  except  they  put  their  truft  in  his  mercy. 
 
 It  is  God  that  hath  given  us  eternal  life ,  but  no  otherwise  than  thus ,  If  we  believe  in 
 the  name  of  the  Sonne  of  God;  for  he  that  hath  not  the  Sonne  ot  God  ,  hath  not 
 life.  It  was  the  Spirit  of  the  Lord  which  came  upon  Sampfon ,  and  made  him  ftiong 
 to  tear  a  Lyon ,  as  a  man  would  rend  a  Kid ;  but  his  ftrength  forfook  him  ,  and  he  be- 
 came like  other  men  ,  when  the  Razor  had  touched  his  Head.  It  is  the  power  of  God 
 whereby  the  Faithful  have  fubdued  Kingdoms ,  wrought  Righteoufnefs,  obtained  the 
 Promifes,  flopped  the  mouths  of  Lyons,  quenched  the  violence  of  Fire,  efcapedthe 
 edge  of  the  Sword :  but  take  away  their  Faith,and  doth  not  their  ftrength  forfake  them? 
 are  they  not  like  unto  other  men  i 
 
 18.  If  ye  defire  ye  t  farther  to  know ,  how  neceffary  and  needful  it  is  that  we  edifie 
 and  build  up  our  felves  in  Faith ,  mark  the  words  of  the  blefled  Apoftle ,  Without  Faith 
 
 it 
 
 / 
 
upon  part  of  St.  Jude.  575 
 
 it  is  impofiible  topleafe  Cod.     If  I  offer  Unto  God  all  the  Sheep  and  Oxen  that  are  in  the 
 
 World,  if  all  the  Temples  that  were  builded  fince  the  dayes  of  Adam  till  this  hour , 
 
 were  of  my  foundation-,   if  I  breakmy  very  heart  with  calling  upon  Go  J,  and  wear  out 
 
 my  tongue  with  preaching-,  if  I  facrifice  my  body  and  my  toul  unto  him  ,  and  have 
 
 no  Faith,  all  this  availeth  nothing.     Without  Faith  it  is  impofible  topleafe  God.  Our  Lord 
 
 and  Saviour  therefore  being  asked  in  the  fixth  of  St.  John's  GoCpd,  What /hull  we  do  that  Napieafingcf 
 
 ■we  might  wo*k  the  works  of 'God ?   makethanfwer,  This  is  the  work  of  God,  thatye  believe  Go:  without 
 
 in  him  whom  he  hath  fent. 
 
 19.  That  no  work  of  ours,  no  building  of  our  felves  in  any  thing  can  be  available 
 or  profitable  unto  us ,  except  we  be  edified  and  built  in  Faith,  What  need  we  to  feek  &•» 
 bout  for  long  proof  C  Look  upon  ifrael,  once  the  very  chofen  and  peculiar  of  God,  to 
 whom  the  adoption  of  the  Faithful,  an d  the  glory  of  Cherubims,  and  the  Covenants  of 
 Mercy,  and  the  Lzxvof  Mofe's  ,  and  the  fervice  of  God,  and  thepromifesofChriftwere 
 made  impropriate,  who  not  onely  were  theOff-fpringof  Abraham,  Father  unto  ail 
 them  which  do  believe,  but  Chrift  their  Off-fpring,  which  is  God  to  be  blefTed  for 
 evermore. 
 
 20.  Corifider  this  People ,  and  learn  what  it  is  to  build joiir (elves  in  Faith.  They 
 were  the  Lord's  Vine  :  He  brought  it  out  of  Egypt  ,  he  threw  out  the  Heathen  from 
 their  places,  that  it  might  be  planted-,  he  made  room  fork,  and  caufed  it  to  take 
 root,  till  it  had  filled  the  earth;  the  Mountains  were  covered  with  the  (hadow  of  it , 
 and  the  boughs  thereof  were  as  the  goodly  Cedars  ;  lhe  ftretched  out  her  branches 
 unto  the  Sea  ,  and  her  boughs  unto  the  River.  But  ,  When  God  having  fent 
 both  his  Servants  and  his  Son  to  vifite  this  Vine;  they  neither  fpared  the  one, 
 nor  received  the  other,  but  ftoned  the  Prophets,  and  crucified  the  Lord  of  glory  which 
 came  unto  them;  then  began  the  curfe  of  God  to  come  upon  them,  even  the  curfe 
 whereof  the  Prophet  David  hath  fpoken ,  faying ,  Let  their  table  be  made  a  fnre ,  and  pfji.  69. 
 a  net ,  and  a  (tumbling  block ,  even  for  a  recommence  unto  them  :  Let  their  eyes  be  darkned,  Rom.  1 1 . 
 that  they  do  not  (ee ,  bow  down  their  backs  for  ever  ,  keep  them  down.    And  fithence  the 
 
 hour  that  the  meafure  of  their  infidelity  was  firft  made  up ,  they  have  beert  fpoiled  with 
 Warrs,  eaten  up  with  Plagues,  fpent  with  Hunger  and  Famine ;  they  wander  from 
 place  •  to  place ,  and  are  become  the  moft  bafe  and  contemptible  people  that  are  under 
 the  Sun.     Ephraim,  which  before  was  a  terrourunto  Nations ,  and  they  trembled  at 
 his  voyce,  is  now  by  infidelity  fo  vile,  that  he  feemeth  as  a  thing  caft  out  to  be  tram- 
 pled under  mens  feet.    In  the .  midftof  thefe  defolationl  they  cry,  Return,  webefeech  Pkl.18.14. 
 thee,  O  God  of ho(ls  ,  look  down  from  heaven  ,  behold  and  vi fit  this  Vine  :  but  their  very 
 Prayers  are  turned  into  fin ,  and  their  crys  are  no  better  than  the  lowing  of  beafts  before 
 him.     Well,  faith  the  Apoftle,  by  their  unbelief  they  are  broken  of,  and  thou  dojl  (landby  Rom.  u.  :6. 
 thy  Faith:  Behold therefore  the  bountifulnef ,  and feverity  of God;  towards  themfeverity; 
 becaufe  they  have  fallen  ;  bount ifulne (? towards  thee ,  if  thou  continue  inhis  bowntifulnefl,  Verl^  22* 
 or  elfe  thou  [halt  be  cut  off.    If  they  forfake  their  unbelief ,  and  be  grafted  in  again,  and  we 
 at  any  time  for  the  hardnefs  of  our  hearts  be  broken  off,  it  will  be  fuch  a  judgment 
 as  will  amaZe  all  the  Powers  and  Principalities  which  are  above.     Who  hath  fearch- 
 ed  the  coitnfel  of  God  concerning  this  fecret?  And  who  doth  not  feeb  that  Infidelity  H0/Mr.9.nor 
 doth  threaten  Lo-ammi  unto  the  Gentiles,  as  it  hath  brought  Lo-ruchama  upon  my  people, 
 the  Jews  ?  It  may  be  that  thefe  words  feem  dark  unto  you.     But  the  words  of  the  0Drajnjng° 
 Apoftle,  in  the  eleventh  to  the  Romans,  are  plain  enough,  ifGodhavenot  fparedthe  nurcy. 
 natural  branches,  take  Ae<?i,  take  heed  left  he  (pare  hotthee:  Build  thy  felt  in  Faith.  Thus 
 much  of  the  thing  which  is  prefcribed ,  and  wherein  we  are  exhorted  to  edifie  our  felves. 
 Now  confider  the  Condition  and  Properties  which  are  in  this  place  annexed  unto 
 Faith.     The  former  of  them  (for  there  are  but  two)  is  this,  Edifie  y'lur  felves  in  your 
 Faith. 
 
 21.  A  ftrahge,  and  a  ftrorig  delufion  it  is  wherewith  the  man  of  Sin  hath  bewitched 
 the  World;  a  forcible  fpirit  of  Errour  it  muft  needs  be  which  hath  brought  men  to 
 fuch  a  fenfelefs  and  unreafonable  perfwafion  as  this  is,  not  onely  that  men  cloathed 
 with  mortality  •  and  finne ,  as  we  our  felves  are ,  can  do  God  fo  much  fervice  as  mail 
 be  able  to  make  a  full  and  perfect  fatisfacVion  before  the  Tribunal  feat  of  God  for  their 
 own  finnes  -,  yea ,  a  great  deal  more  than  is  fufficient  for  themfelves :  butalfo,  that  a 
 Hiatiat  the  hands  of  a  Bifliop  or  a  Pope,  for  fuch  or  fuch  a  price,  may  buy  the  over'plut  of 
 
 I  i  i  i  %  other 
 
?j6 
 
 The  Second  Sermon 
 
 other  mens  merits,  purchafe  the  fruits  of  other  men's  labouis,and  build  his  Soul  by  ano- 
 ther man's  faith.  Is  not  this  man  drowned  in  the  gall  of  bitternefs ".  Is  his  heart  right 
 in  the  fight  of  God  ?  Can  he  have  any  part  or  fellowship  with  Peter ,  and  with  the  Suc- 
 ceflbrs  of  Peter ,  which  thinketh  fo  vilely  of  building  the  precious  Temples  of  the  Holy 
 Ghoft  f  Let  his  money  perifh  with  him ,  and  he  with  it,  becaufehejodgeththatthe 
 Gift  of  God  may  be  fold  for  money.  . 
 
 22.  But,  beloved  in  the  Lord ,  deceive  not  your  felves,  neither  fuffer  ye  yonrielves 
 to  be' deceived  :  Ye  can  receive  no  more  eafe  nor  comfort  for  your  Souls  by  another 
 man's  faith ,  than  warmth  for  your  Bodies  by  another  man's  cloaths  -,  or  fufttnance  by 
 the  bread  which  another  man  doth  eat.  The  juft  mall  live  by  his  own  Faith.  Let  a  Saint, 
 yea  a  Martyr,  content  himfelf  that  he  hath  cleaned  bimfelf  of  his  own  fins,  faith  Tertullian : 
 No  Saint  or  Martyr  can  cleanfe  himfelf  of  his  own.fins.  But  if  fo  be  a  Saint  or  a  Martyr 
 can  cleanfe  himfelf  of  his  own  fins ,  it  is  fufficient  that  he  can  do  it  for  himfelf.  Did 
 ever  any  man  by  his  death  deliver  anoher  man  from  death,  except  onely  the  Sonne  of 
 God  f  He  indeed  was  able  to  Safe-conduct  a  Thief  from  the  Crois  to  Paradife  :  for  to 
 this  end  he  came,  that  being  himfelf  pure  from  finne,  he  might  obey  for  Sinners.  Thou 
 which  thinkeft  to  do  the  like,  and  fuppofeft  that  thou  canftjuftifie  another  by  thy 
 Riohteoufnefs,  if  thou  be  without  finne,  then  lay  down  thy  life  for  thy  Brother 5 
 dye  for  me.  But  if  thou  be  a  Sinner,  even  as  I  am  a  Sinner ,  how  can  the  Oyl  of  thy 
 Lamp  be  fufficient  both  for  thee  and  for  me  t  Virgins  that  are  wife  ,  get  ye  Oyl, 
 while  ye  have  day,  into  your  own  Lamps :  Foroutofallperadventure,  others,  though 
 they  would,  can  neither  give  nor  fell.  Edifie  your  felves  in  your  own  moll:  holy  faith. 
 And  let  this  be  obferred  for  the  firft property  of  that  wherein  we  ought  to  edifk  our 
 
 felves.  • 
 
 23.  Our  Faith  being  fuch,  is  that  indeed  which  St.^pude  doth  here  term  Faith-,  name- 
 ly ,  a  thing  moft  holy.    The  reafon  is  this,  We  are  juftified  by  Faith :  For  Abraham  be- 
 lieved ,  and  this  was  imputed  unto  him  for  Righteoufnefs.     Being  juftified,  all  our  ini-. 
 quities  are  covered;  God  beholdeth  us  in  the  Righteoufnefs  which  is  imputed,  and 
 not  in  the  Sins  which  we  have  committed. 
 
 24.  It  is  true,  we  are  full  of  fin,  both  originated  affual;  whofoever  denieth  it,  is  st 
 double  Sinner,  for  he  is  both  a  Sinner  and  a  Lyar.  To  deny  fin,  is  moft  plainly  and  clear- 
 ly to  prove  it,  becaufe  he  that  faith  he  hath  no  fin,  lyeth,  and  by  lying  proveth  that 
 he  hath  fin. 
 
 25.  But  imputation  of  Righteoufnefs  hath  covered  the  fins  of  every  Soul  which  be- 
 lieveth-,  God  by  pardoning  our  fin,  hath  taken  it  away:  So  that  now,  although  our 
 tranfgreflions  be  multiplied  above  the  hairs  of  our  head ,  yet  being  juftified ,  we  are  as 
 free,  and  as  clear ,  as  it  there  were  no  one  fpot  or  ftain  of  any  uncleannefs  in  us.  For  it 
 is  God  that  juftifieth  $  Andtvho  {hall  lay  any  thing  to  the  charge  of  God's  chofen  i  faith  the 
 Apoftle,  in  Rom.  8. 
 
 2  6.  Now  fin  being  taken  away,  we  are  made  the  righteoufnefs  of  God  in  Chrift :  for 
 David  fyezking  of  this  Righteoufnefs,  faith,  Jsleffed  is  the  man  whofe  iniquities  are  forgi- 
 ven. No  man  is  blefled,  but  in  the  righteoufnefs  of  God.  Every  man  whofe  fin  is  taken 
 away ,  is  blefled.  Therefore  every  man  whofe  fin  is  covered ,  is  made  the  Righteouf- 
 nefs of  God  in  Chrift.  This  Righteoufnefs  doth  make  us  to  appear  moft  holy ,  moft 
 ftore,  moft  unblameable  before  him. 
 
 27.  This  then  is  the  fum  of  that  which  Ifayj  Faith  doth  juftifie,  Justification  waftieth 
 away  fin5  fin  removed,  we  are  cloathecfwith  the  righteoufnefs  which  is  of  God  5  the 
 righteoufnefs  of  God  maketh  us  moft  holy.  Every  of  thefe  I  have  proved  by  the 
 teftimony  of  God's  own  mouth.  Therefore  I  conclude,  That  Faith  is  that  which 
 maketh  us  moft  holy ,  in  consideration  whereof ,  it  is  called  in  this  place,  our  moft  ho- 
 ly faith. 
 
 28.  To  make  a  wicked  and  a  finful  man  moft  holy  through  his  believing,  is  more 
 than  to  create  a  World  of  nothing.  Our  faith  moft  holy !  Surely,  Solomon  could  not 
 fhew  the  Queen  of  Sheba,  fo  much  treafure  in  all  his  Kingdom ,  as  is  lapt  up  in  thefe 
 words.  O  that  our  hearts  were  ftretched  out  like  tents ,  and  that  the eyesof our un- 
 derstanding were  as  bright  as  the  Sun,  that  we  might  throughly  know  the  riches  of  the 
 glorious  inheritance  of  the  Saints ,  and  what  is  the  exceeding  greatnefs  of  his  power 
 cowards  us,  whom  he  accepteth  for  pure,  and  moft  holy,  through  our  believing.  O  that 
 
 the 
 
u 
 
 if  on  part  of  St.  Jude. 
 
 the  Spirit  of  the  Lord  would  give  this  Doctrine  entrance  into  theftony  and  brazen 
 heart  of  the  Jew,  which  followeth  the  Law  of  Righteoufnefs,  but  cannot  attain  unto 
 the  righteoufnefs  of  the  Law  I  Wherefore,  faith  the  Apoftle,  they  feek  righteoufnefs, 
 and  not  by  faith  5  wherefore  they  ftumble  at  Chrift,  they  arebruifed,  Shivered  to  pieces 
 as  a  fhip  that  hath  run  herfelf  upon  a  Rock.  O  that  God  wOuldcaft  down  the  eye6 
 of  the  proud,  and  humble  the  fouls  of  the  high-minded  I  that  they  might  at  the  length 
 abhor  the  garments  of  their  own  flefh,  which  cannot  hide  their  nakednefs,  and  put  on 
 the  faith  of  Chrift  Jefus ,  as  he  did  put  it  on  which  hath  faid,  Doubtlefil  think  all  things 
 hut  lefs ,  for  the  excellent  knowledge-fake  ofchrift  J-efm  my  Lord,  for  whom  I  have  counted 
 all  things  lofi ,  and  do  j  udge  them  to  he  dung  ,  that  I  might  win  Chrift,  and  might  he  found 
 in  him,  not  having  mine  own  righteoufnefs ,  which  is  of the  Law^but  that  which  is  through 
 the  faith  of  chrift,  even  therigbteoufnefi  which  is  of  God  through  faith.  O  that  God  would 
 open  the  Ark  of  Mercy ,  wherein  this  Do&rine  lyeth,  and  let  it  wide  before  the  eys  of 
 poor  affli&ed  Confciences,  which  fly  up  and  down  upon  the  water  of  their  afflictions,, 
 and  can  fee  nothing  but  onely  the  gulf  and  deluge  of  their  finnes,  wherein  there  is  no 
 place  for  them  to  reft  their  feet.  The  God  of  pity  and  companion  give  you  all  ftrength 
 and  courage,  every  day,  and  every  hour,  and  every  moment ,  to  build  and  edifieyout; 
 fel  ves  m  this  moft  pure  and  holy  faith;  And  thus  much  both  of  the  thing  prefcribed  in 
 this  Exhortation,  and  alfo  of  the  properties  of  the  thing,  Build  pur  f elves  inyourmofi  ho- 
 ly faith,  I  would  come  to  the  next  branch ,  which  is  of  Prayer ,  but  I  cannot  lay  this 
 matter  out  of  my  hands ,  till  I  have  added  fomewhat  for  the  applying  of  it ,  both  to  o- 
 thers ,  and  to  our  felves. 
 
 29.  For  your  better  understanding  of  matters  contained  in  this  Exhortation,  Build 
 jour  felves,  you  muft  note,  that  every  Church  and  Congregation  dothconfift  of  a 
 multitude  of  Believers ,  as  every  Houfe  is  built  of  many  Stones.  And  although  the 
 nature  of  the  Myfiical  body  of  the  Church  be  fuch,  that  it  fuftereth  no  diftin&ion  in 
 the  invisible  members ,  but  whether  it  be  Paul  or  Apottos ,  Prince  or  Prophet,  he  that 
 is  taught  or  he  that  teacheth,  all  are  equally  Chrift's,  and  Chrift  is  equally  theirs :  yet 
 in  the  external  adminiftratioti  of  the  Church  of  God ,  becaufe  God  is  not  the  Author 
 of  Confufion ,  but  of  Peace  ?  it  is  neceffary  that  in  every  Congregation  there  be  a 
 diftin&ion ,  if  not  of  inward  dignity ,  yet  of  outward  degree  ;  To  that  all  are  Saints ,  or 
 feem  to  be  Saints ,  and  ihould  beastheyfeem  :  But  are  all  Apoftles  *  If  the  whole 
 Body  were  an  eye,  where  were  then  the  hearing  ?  God  therefore  hath  given  fome  to  be 
 Apoftles,  and  fome  to  be  Paftors,  &c.  for  the  edification  of  the  body  of  Chrift.  In 
 which  work ,  we  are  God's  labourers  (faith  the  Apoftle)  and  ye  are  God's  husbandry^ 
 and  God's  building. 
 
 30.  The  Church ,  refpe&ed  with  reference  unto  adminiftratipn  Ecclefiiaftical,  doth 
 generally  confift  but  of  two  forts  of  men,  the  Labourers,  and  the  Building  -,  they  which 
 are  miniftred  unto,  and  they  to  whom  the  work  oftheMiniftery  is  committed;  Pa- 
 ftors ,  and  the  Flock  over  whom  the  Holy  Ghoft  hath  made  them  Overfeers.  If  the 
 Guide  of  a  Congregation,  be  his  name  or  his  degree  whatfoever ,  be  diligent  in  his 
 Vocation ,  feed  the  flock  of  God  which  dependeth  upon  him,  caring  for  it  ,  not  by  con- 
 ftraint,  but  willingly?  not  for  filthy  lucre,  but  of  aready  minde?  not  as  though  he 
 would  tyrannize  over  God's  heritage  ,  but  as  a  pattern  unto  the  Flock,  wifely  guiding 
 them  :  If  the  People  in  their  degree  do  yield  themfelves  frameable  to  the  truth,  noc 
 like  rough  ftone  or  flint  0  refufing  to  befmoothed  and  fquaredfor  the  building  :  if  the 
 Magiftrate  do  carefully  and  diligently  furvey  the  whole  order  of  the  work  ,  providing 
 by  Statutes  and  Laws,  and  bodily  punishments ,  if  need  require,,  that  all  things  may  be 
 done  according  to  the  rule  which  cannot  deceive  5  even  as  Mofes  provided ,  that  all 
 things  might  be  done  according  to  the  pattern  which  he  faw  in  the  Mount  5  there  the 
 Words  of  this  Exhortation  are  truly  and  effectually  heard.  Of  fuch  a  Congregation 
 every  man  will  fay,  Behold  a  people  that  are  wife ,  a  people  that  walk  in  the  Statutes  and 
 Ordinances  of  their  God,  apeople  full of  knowledge  and under  (landing ,  a  people  that  have 
 skill  in  building  themfelves.  Where  it  is  otherwife,  there,  as  by  float  hfulnefi  the  roof  doth 
 decay-,  and  as  by  idlenefi  of hands  the  Houfe  dreppeth  thorew,  as  it  is  in  Ecclef.  10. 18.  fo 
 firft  one  piece,  and  then  another  of  their  building  fhall  fall  away,  till  there  be  not  a  ftone 
 left  upon  a  ftone. 
 
 51.  We  fee  how  fruitlefs  this  Exhortation  hath  beentoftfchas  bend  all  their  tra- 
 vel 
 
The  Second  Scrm'on 
 
 vel  onely  to  build  and  manage  a  Papacy  upon  earth,  without  any  care  in  the  World 
 of  buildin°  themfelves  in  their  moft  holy  faith.  God's  people  have  enquired  at  their 
 mouths  What  [lull  rve  do  tohave  Eternal  life  ?  Wherein  fhall  we  build  and  edifie  our 
 felves ".  And  they  have  departed  home  from  their  Prophets ,  and  from  their  Priefts,  la- 
 den with  Do&rines  which  are  Precepts  of  men5  they  have  been  taught  to  tire  out 
 themfelves  with  bodily  exercife  :  thole  things  are  enjoyned  them ,  which  God  did  ne- 
 ver require  at  their  hands ,  and  the  things  hVdoth  require  are  kept  from  them  5  their 
 eyes  are  fed  with  pictures ,  and  their  ears  are  filled  with  melody ,  ■  but  their  fouls  do  wi- 
 ther and  ftarve,  and  pine  away$  they  cry  for  bread  ,  and  behold  ftones  are  offered 
 them-,  they  ask  for  h"fh,and  fee  they  have  Scorpions  in  their  hands.  Thou  feeft,0  Lord, 
 that  they  build  themfelves,  but  not  in  faith  5  they  feed  their  Children,  but  not  with 
 food  :  their  Rulers  fay  with  Ihame,  Bring,  and  not  build.  But  God  is  Righteous  -,  their 
 drunkennefs  ftinketh ,  their  abominations  are  known ,  their  madnefs  is  manileft ,  the 
 winde  hath  bound  them  up  in  her  wings,  and  they  fhall  be  afhamed  of  their  doings. 
 Ephraim,  faith  the  Prophet,  isjoyned  to  Idols,  let  him  alone  I  will  turn  me  therefore  from 
 the  Priefts  which  do  minifter  unto  Idols,  and  apply  this  Exhortation  to  them  ,  whom 
 God  hath  appointed  to  feed  his  Chofen  in  Israel. 
 
 32.  If  there  be  any  feeling  of  Chrift,  any  drop  of  heavenly  dew,  oranyfparkof 
 God's  good  fpirit  within  you,  ftirixup,  be  careful  to  build  and  edifie,  firft,  your  felves, 
 and  then  your  flocks,  in  this  moft  holy  Faith. 
 
 33.  Ifay,  firfl,  your  [elves;  For,  he  which  will  fet  the  hearts  of  other  men  on  firewith 
 the  love  of  Chrift,  muft  himfelf  burn  with  love.     It  is  want  of  faith  in  our  felves, 
 
 *careiefs.     my  Brethren,  which  makes  us  *  wretchlefs  in  building  others.     We  forfakerhe  Lords 
 
 inheritance,  and  feed  it  not.     Whatisthereafonof  this'.'  Our  own  defires  are  fettled 
 
 where  they  mould  not  be.     Weour  felves  are  like  thofe  women  which  have  a  longing 
 
 to  eat  coals,  and  lime,  aud  filth-,  we  are  fed ,  fome  with  honour ,  fome  with  eafe, 
 
 fome  with  wealth-,  the  Gofpel  vvaxeth  loathfom  and  unpleafant  in  ourtafte-,  how 
 
 fhould  we  then  have  a  care  to  feed  others  with  that ,  which  we  cannot  fancy  our  felves  I 
 
 If  Faith  wax  cold  and  flender  in  the  heart  of  the  Prophet  it  will  foon  perifti  from  the 
 
 AmosS.11,12  ears  of  the  People.     The  Prophet  Amos  fpeaketh  of  a  famine ,  faying,  Iwillfenda 
 
 famine  in  the  Land,  not  a  famine  of bread ,  nor  a  thirfl  of  water  ;  hut  of  hearing  the 
 
 Word  of  the  Lord.     Men  fhall  wander  from  fea  tofea,  and  from  the  North  unto  the  Eafl 
 
 fhall  they  run  to  and  fro ,  tofeek  the  Word  of  the  Lord ,  and  fhall  not  finde  it,     judgement 
 
 im.4.  i,.    muft  begin  at  the  tioufe  of  God,  faith  Peter.     Yea,  Ifay,  at  the  San&uary  of  God,, 
 
 this  judgement  muft  begin.     This  famine  muft  begin  at  the  heart  of  the  Prophet.  He 
 
 muft  have  darknefs  for  a  vifion,  he  muft  ftumble  at  noon  day,  asatthetwi-light; 
 
 and  then  truth  fhall  fall  in  the  midft  of  the  ftreets 5  then  fhall  the  people  wander  from 
 
 fea  to  fea,  and  from  the  North  unto  the  Eaft  fhall  they  run  to  and  fro,  to  feek  the  Word 
 
 of  the  Lord. 
 
 34.  In  the  fecond  ofcHagga'i,  Speak  now,  faith  God  to  his  Prophet,  Speak  nmv  to 
 Zerubbabel,   the  Son  ofshealtiel,  Prince  ofj-udah,  and  td  tfehofhua,  the  Son  of  J-ehozadak 
 the  High-pneft ,  and  to  the  reft  he  of  the  people,  faying ,  Who  is  left  among  you,  that  J "aw  this 
 Hou[e  in  her  firft  glory ,  and  how  do  you  fee  it  now  ?  Is  hot  this  Heufe  in  your  eyes,  in  compa- 
 rifon  <*/  it ,  as  nothing?   The  Prophet  would  have  all  mens  eyes  turned  to  the  view  of 
 themfelves,  every  fort  brought  to  the  confideration  of  their  prefent  ftate.     This  is  no 
 place  to  fbew  what  duty  Zerubbabel  or  tfehoflmah  doth  owe  unto  God  in  this  refpecl. 
 They  have,  I  doubt  not,  fuch  as  put  them  hereof  in  remembrance.     I  ask  of  you,  which 
 are  a  part  of  the  refidue  of  God's  Eleft  and  chofen  people ,  Who  is  there  amongft  you 
 that  hath  taken  a  furvey  of  the  Houfe  of  God,  as  it  was  in  the  days  of  the  blefled  Apo- 
 ftles  of  Jefus  Chrift  ?  Who  is  there  amongftyou  ,  thathath  feenand  confidered  this 
 Holy  Temple  in  her  firft  glory  ?  And  how  do  you  fee  it  now  ?  Is  it  not  in  comparifon 
 of  the  other,  almoft  as  nothing  ?  when  ye  look  upon  them  which  have  undertaken  the 
 charge  of  your  Souls,  and  know  howfarthefeare,for  the  moft  part,  grown  out  oi  kind, 
 how  few  there  be  that  tread  the  fteps  of  their  antient  Predeceffors,  ye  are  eafily  filled 
 with  indignation ,  eafily  drawn  unto  thefe  complaints  ,  wherein  the  difference  of  pre- 
 sent, from  former  times,  is  bewailed-,  eafily  perfwaded  to  think  of  them  that  lived  to 
 enjoy  the  days  which  now  are  gone,that  furely  they  were  happy  in  comparifon  of  us  that 
 have  fucceeded  them  :  Were  not  their  Bifhops  men  unreproveable ,  wife,  righteous, 
 
 hotyj 
 
upon  part  of  St.  Jude.  *j~p 
 
 holy,  temperate,  well-reported  of,  even  of  thofe  which  were  without  <  Were  not  their 
 Paftors ,  Guides ,  and  Teachers ,  able  and  willing  to  exhort  with  wholfome  Do&rine"., 
 and  to  reprove  thofe  which  gain-faid  the  Truth  t  had  they  Priefts  made  of  the  reffufe  of 
 the  people?  were  men,like  to  the  children  which  were  in  Niniveh,  unable  to  difcern  be- 
 tween the  right  hand  and  the  left,  prefented  to  the  charge  of  their  Congregations  i  did 
 their  Teachers  leave  their  flocks  over  which  the  Holy  Ghoft  had  made  them  O  verfeers? 
 did  their  Prophets  enter  upon  holy  things  as  fpoils ,  without  a  reverend  calling  i  were 
 their  Leaders  fo  unkindly  affe&ed  towards  them,  that  they  could  finde  in  their  hearts  to 
 fell  them  as  ftieep  or  ,oxen,not  caring  how  they  made  them  away  1  But,Beloved,deceive 
 not  your  felves.  Do  thefauks  of  your  Guides  and  Paftors  offend  you  ?  it  is  your  fault 
 if  they  be  thus  faulty.  Nullus  qui  malum  Rector  em  patitur,eum  accufet;  quiafuifuit  meriti, 
 ferverfi  Pa(lorisfttbjacereditioni>  faith  St.  Gregory,  whofoever  thou  art,  whom  the  incon- 
 venience of  an  evil  Governor  doth  prefs,  accufethy  felf,  and  not  him-,  his  being  fuch, 
 is  thy  deferving.  0  ye  disobedient  children  ,  turn  a^ain ,  faith  the  Lord,  andthenmll  I  Jer.3.  -14,  hf, 
 give  you  Pafiors  according  to  mine  own  hearty  which fhall feed  you with knowledge  and under-. 
 (landing.  So  that  the  onely  way  to  repair  all  mines,  breaches ;  and  offenfive  decays  in 
 others,  is  to  begin  reformation  at  your  felves.  Which  that  we  may  all  fincerely,ferioufly, 
 and  fpeedily  do,  God  the  Father  grant  for  his  Son  our  Saviour  Jefus  fake ,  unto  whom, 
 with  the  Holy  Ghoft,  three  Perfons,  one  Eternal,  and  Everla'fting  God;  be  honour,  and 
 glory,  and  praife  for  ever.     Amen,  f 
 
 FI  ^£  I  £ 
 
f 
 
for  use  in  Library  only 
 
%-r\ 
 
 i 
 
 TT 
 
 K*. 
 
 ■ 
 
 **