§. 2.

The iust constitutions of lawfull Princes, are the setled boundaries of duty vnto their Subiects, and doe confine euery man within the lists of his parti­cular obedience, as the land-markes in the fields doe limmit out their inheritance; He which Deutr. 27. remoued these was held accursed. Consider I pray you whe­ther he who vncharitably offendeth against those, can in his offence be reputed blessed.

The determinations of God, are the vncontroul­able warrants of power vnto Princes. The infallable rules both of their duty vnto the highest ruler, and authoritie ouer the greatest that are ruled.

Rules made knowne vnto them, not so much by the dim light of nature, as by the euerlasting director [Page] of holy actions, in the euidence of Scripture, wherein are the trulie honourable instructions for higher powers to commaund their subiects, and most ho­nest directions for Subiects to obey higher powers.

Vnto the King it is a patterne and carde to guide Austin. lib. de vera re­lig. cap. 31. vida. lib. 2. de Reip. dignit. by; vnto the Subiects it is a light wherewith to iudge aright of the lawes vnder which they liue. So that whatsoeuer is good in the lawes of Princes, or com­mendable in the dutie of subiects. That same is as it were coppied out of, and iustified by the eternall lawe of God, by whose powerfull grace Kings doe raigne, and by whose gratious influence Princes doe Sap. 7. decree righteousnesse.

If you had made this lawe the chiefe head and principall ruler of your actions, and held it so ordi­nary in your thoughts, as it was common in your talke; it would haue bred in your religious mindes, a dutifull estimation of Princely offices, and made you respectiue of publicke obseruances, if your mindes be religious, this being an Axiom inuinci­ble, that nothing is more auncient in the lawes of God; nothing more pregnant to aduance common good, then obedience.

First, to God, the supreame guide of this worldes masse, to whose soueraigne power all flesh must stoope, and to whose will all kingdomes doe owe conformitie, in that he requireth.

Secondly, to the King, sent of God to be the Rex dei figuram in­ter homines representat. Diotogines lib. de reg. re­presenter of his Maiestie, and the Plutar. li de doctr. principis. Leutenant of his regencie.

The memorie of which subordination, as it serueth [Page 5] to drownd all selfe conceipt, that may hold the King with admiration of his sublimitie, and strengthen him against all aduersary meanes which interrupt him in the exercise of that high dutie, the deuine goodnesse requireth of him: So it doth (obe­dience to God preserued) binde vs generallie, without exception, and particularlie, without respect of per­son, to obay him, cheerefully, without cunctation, and readily without inquisition, what he ought or may commaund vs to doe, whether it be in causes Ecclesiasticall or Ciuill.

§. 3.

That Princes may commaund the obseruation and practise of religion in their Realmes, domini­ons, and kingdomes, according as God informeth their consciences by the direction of his alteaching spirit, and rules of his sacred worde, in the hands of those Priests, whose lippes he hath sanctified, to be the treasuries of his wisdome, is by the vnited prac­tise of all common-weales, manifestly conuinced, and hath euidence in the testimonies of the best common-wealths-men.

Amongst all things incident into the actions of men, there is none more excellent, then Religion saith In Epi­nenide. Plato: In it, our cheefest good consisteth, saith Lib. 3. cap. 10. Lactantius: It is the vnmoueable foundati­on of Princely honour, saith Lib. de recta side ad Theo­dosium. Cyrill. The safest defence of publicke state, saith De con­ceptione digestorū. Iustinian. The richest store-house of mans felicitie, saith Neceph. lib. 7. ca. 46 Constan­tine. [Page 6] And therefore ought to be the Inter cae­teras solici­tudines quas amor publi. us preuigili nobis cura indixit, pre­cipuam im­peratoriae maiestatis curam esse perspici­mus. verae religi­onis indagi­man. lib. le­gum No­uell. tit. 2. cheefest care of Maiesties Empire, saith Valentinian. In deed most worthy to be the highest care of all cares appertai­ning to Pincely rule, both in respect of the Prince and of the People.

In respect of the Prince, for by religion, and Rex orat habita in Senat. workes according therevnto, God is moued to giue life vnto their councels, perfection to their indea­uours, and settlement to their throanes; for which cause, the more eminent they are in regall Authori­tie, the more vigilant they ought to be in religious pietie.

In respect of the People, for that the happinesse of our liues doth primarily and principally consist in the well ordering of our liues, according to the rule of his will who did at the first imbreath life. And when our wills doe yeeld to the regiment of his will, whose seruice ought to haue the highest care of all cares, appertaining to this life. Wee are sure to reeaue at his mercifull hands, all things ne­cessarie for the conseruation of life, his prouidence to guide it, his wisdome to instruct it, his patience to support it, and mercy to prouide for it, with that fatherly affection, which affordeth his creatures to serue, and Angels to guarde vs. All which pre­rogatiues our liues enioy, like so many Testimo­nies of his loue, giuen by the influence of grace to make them happy, as the obseruation of Pietie doth approue them to be holy.

So is Religion to vs, the toppe of all publicke good. To the King, the most valued sacrifice of [Page 7] reingration to God, both to the King and vs, the best assurance of our secular happinesse; and most sufficient remonstrance of celestiall blessed­nesse.

In the acknowledged knowledge whereof his Proclā. 24. Octo. 1603 Maiestie knowing no greater meanes then Religi­on, to make euident the sight of heauen, and in the iudgement both of men and Angells, his thanks to God, and loue to vs, amongst all negotiations of State dependant vpon his charge; sithence the Imperiall Crowne of this Realme descended vn­to him, (Committing his owne priuate) laboured, first to settle the affaires of Religion, and seruice of God; his sole Soueraigne Lord, by whose on­ly goodnesse he holdes the Royalties of his prero­gatiues, the excellencie of his calling, the securitie of his content, the prerogatiue of his security, and glo­rie of his kingdomes.

Secondly, to reforme (not the State of the Proclā. 16. Iuly. 1604. Church, formerly by Lawe established, as if in any materiall point hee had found it defectiue) but the troublesome spirit of some persons whose onely contentment resteth, in the prosecutions of their owne fantasies, and by his iudiciall authori­tie, made knowne in his admonitorie declarations, to enrayle those partes of our Christian duties, which noueltie with disdaine of Antiquity had li­centiously violated.

§. 4.

Wherein as his Highnesse hath giuen vs many singular Testimonies and euident assurances of his Princely resolution, what reason haue (you of the faction) now that his Highnesse hath deliberated, and vpon deliberation promulged the dutie which each part shall performe, to refuse the dutie impo­sed? What iust and sufficient cause are yee able to alleadge wherefore you should not absolutely con­discend in this businesse, to haue your opinions ouer­ruled by his definitiue sentence?

You cannot misdoubt the sufficiencie of his Iudgement, thereof you haue already receiued so good a taste, as that you confesse him, (he thankes Humble petition. you for it) able of himselfe to iudge the equitie of your cause.

I will not wrong you so much as to thinke that you make any Question of his, either Leges sūt public. vitae praecepta quibus nos omnes ob­temporare semper op­portet, se­quidē omne bonum & equitatē ip­sā perpetuo spectant at­que ab eo qui iubendi & exequēdi potestatem habet, pro­ponuntur. Biesius lib. quart de re­pub. Authoritie to commaund, or power to execute what he doth commaund. The whole body of this realme, and euery particuler member thereof, either in person, or representation, haue with one full voyce of tongue, and heart, acknowledged his rightfull So­ueraigntie, and their obleaged dutie, vnto the last expence of bloud, so that vnlesse Obedience be in your mouthes, as Iustice some-time is, in the mouth of a Lawyer, and not as it ought to be, in your harts, and affections, you will not like blasted Branches fall from that body; but with genuine Submission [Page 9] (not distracted by ouer-pleasing seruice of your selues, nor mollified, with that too much reputa­tion of selfe conceipt,) referre your liues to his Lawes; your desires to his will: and your opinion, to his iudgement.

If you consider his lawes, herein he hath per­formed such godly care that we may say of them not as Polydore did of the conquerors: Magis sunt ex vsu Principis quam populi: But as Moses sayd of the Lawes of Israell: There is no Nation so great that hath ordinances, and lawes so righteous, this being the cheefest endeauour of his Highnesse desire, to haue the workes of Religion reuerendly performed, the causes of his Subiects, vprightly determined; and the Iudgments of his Kingdome euenly ballan­ced. All which are actions of most high and admi­rable merite, wherevnto the hearts of mightie Prin­ces ought continually to be fashioned.

Of these premises (if you will spare me the wea­kest of most) and let some one, or other good-man, if you will, make illation, beholde, the man that was so discoursiue vpon the method of Obedience. (Good-man he was, and you reputed him for a good-man,) doth in the zeale of that reformation you desire, conclude, that to disobay a King, so compleat in all princely indowments: so wise, in councelling: so powerfull in commanding; so respectiue of publike good, and deuotiue to the seruice of God, must needs be condemned forwicked and vngodly rebel­lion, Pag. 114. And (if you please to make him Iudge in the action) deserueth iustly to receaue Gods punish­ment, Pag. 112. [Page 10] which as the Apostle threatneth is damna­tion. Rom. 12.

§. 5.

You doe not I hope thinke your selues exempted from the inbarment of this pollicie, that you should as men lawlesse with so strong opposition, refuse to be guided by his lawes. They are the wings vn­der which the good doe flie; They are the yoakes vnder which the euill doe labour: Well borne minds will not deny them, well bredde men will readily accept them, And free generous spirits en­deauour conformitie with them.

If you will bee free, obaye the Lawe; If you take awaye the Lawe, you take away liber­tie, we Libertas aufertur, ab­lato iure ac legibus: Di­onisius Hal­licar. lib. 7. therefore obaye the Lawe that wee may be free. Cicero in oratione pro Aulo Cluentio.

Free, not to doe what we list, Nullus sē ­sus priuatus, rerū men­sura est. Plato. nec libido. Eu­ripides. Lust is no line to leuell libertie, nor was fancie at any time the true measure of duetie. But free to doe what reason shall by publick Ordinations enioyne; which because they are common to all, (although the Lawe of the Lex Alex­andri Im­peratoris. Empire doe free Princes from the solemnities and formalities of them). His High­nesse doth with Princely resolution, and you should with Salomo­nius li. 1. de principatu. reuerend admiration, acknowledge them for the rules of your actions.

If you yeeld then that Obedience which in iustice they exact, and peruersnesse onely will denye, you shall be imbraced as men rightly indenized [Page 11] in Loyalties prerogatiue. But so long as you stand out against them, that Obedience hath her let, and incompatebilitie with you, your tumultarie Agita­tions will giue you the imputation of disloyaltie to the King, repugnance to order, and enmitie to the Church, which requireth your zealous labour to maintaine it, with the religious imploy­ments of your vertuous and peaceable endea­uoures.

Plead not exemption, when the Apostle placeth euery soule vnder subiection: Yee are, question­lesse yee are, marshalled within the listes of this order, and whatsoeuer Priuiledge you assume vn­to your selues, you haue in this, no pre-eminen­cie aboue others, but are with like bands subiec­ted vnto Soueraigntie: Pleaseth it you to with­drawe your thoughts from the opinion which possesseth you, and entertaine your studies, with those fore-gone Examples of religious Church­men before time. You may in their liues, (and Basil. epist. prima. the histories of Gods Saints, are the liuely exam­ples of Gods common-wealths,) as in a Gallarie of pleasant Pictures, see the viue Images of loy­all spirites, conforming them-selues with all submis­sion; Aaron to Moses; Zadocke to Salomon; Gregory to Maurilius, &c. Reuerend Priests to their lawfull Prin­ces, as they haue proceeded in Church businesse.

You may see the holy consort of Gods deuotiues, with all humilitie defraying the tribute of their most due seruice to heauens Maiestie, not as fancie con­ceiued, but as the authoritie of their Superiours, [Page 12] (strengthened with his power who hath soueraigne superioritie in all causes) prescribed.

You may see the Christian armies and Souldiers, sacred vnto the seruice of our blessed Sauiour, in the dissemination of his euerlasting truth, though equal­led in vnitie of Ordination, and vnited in ministeri­all equallitie, yet performing their humble and ver­tuous obedience, to them of their owne societie, whom only Order, the preseruer of all things had differenced in dignitie.

You may see our fatherly guides-men of honou­rable place, auncient yeares, & reuerend behauiour, gathered together in Counsells and Synods (the assem­blies of diuine Ordination to strengthen our spiri­tuall commerce with the free vse of sacred consul­tations) aduising vpon, and prescribing orders, for the Propagation of religious doctrine, and establish­ment of holy discipline.

All which their sacred resolutions and holy sanc­tions, were no sooner intimated vnto the Christian world; but you may see them with vnquestionable obedience receiued by Princes, as rules of their deuo­tion, regarded by Priests, as the Canons of their prac­tique religion, and followed by the People, as the lights of their Christian conuersation.

What the reuerend Fathers of the Church de­creed then, was as much reuerenced by the best Princes, as the best decrees of our reuerend Fathers now, are basely contemned by the worse Subiects, (and with you of the faction) the perswasion of your owne sufficiencie, to know and performe the [Page 13] dutie which doth most fit you in your perochiall re­sidences hath made them the more contemptible.

I know that Nature hath interessed euery perti­cular of you, Qui libet est rei suae moderator, rector & arbitrer. in le. in remandata mandati. Lex respicit ordinem ad bonū com­mune. A­quin. lib. 2. q. [...]. with abilitie to prescribe rules vnto your selues, in your priuate actions; but those rules are not lawes to binde others, because they haue re­spect more to your owne priuate, then reference to the publicke good; and Natures selfe, which hath preuiledged you with such prerogatiue, doth disa­null the libertie, if your rules be repugnant to the lawes of Superiours: which giues me hope, you will make no more appeales from your Ordinaries vnto your selues, but as men conformed to better aduise, accept directions from our graue Prelates, the most competent iudges of decencie in this case, and with sobrietie performe the Offices of your Ministrie ac­cording to the prescript of holy rule.

It is safer to leaue the Paines of your conduct vn­to the Lawe, then vnto libertie; and more honoura­ble to order your designes with correspondencie to a stayed rule, then irregularlie to worke by the pre­script of fancie, the mutuall impartment of Christi­an Iohannes de Turre­cremata. ciuillitie, being then most rightly administred when it is communicated by the line and leuell of Iustice.

Wherefore sith it hath pleased God to endue you with capacitie of discourse, and make you not seruilely subiect to commaund, as beasts: but volun­tarily Eccles. 15. inclinable to reasons dictates, as men; doe not suffer affection stubbornly to carry you away, but (as you are men of iudgement,) when iudgment doth [Page 14] not giue order and direction for the producement of your actions, distaste the very Propension that leads you vnto the action.

Questionlesse you could not walke in this way of singularitie, nor so irkesomely contend for things so much prohibited, but that you permitte your vnderstanding too much reflexe vpon your selues, and who will maruaile when the admiration of your owne skill shall holde you, if the conceipt of your obedience be drowned in your owne con­ceipt. But you are the true Philodoxes of your owne opinions, and will I suppose rather hazard an op­position to the Good of the Church, and peace of the Countrie, then haue your zeale guided by the limmits of any lawes.

§. 6.

The more eye-full ought you the ciuill Magi­strates to be ouer this creeping and incroaching euill, that errour by Schisme breake not, what truth by authoritie hath builded.

To preserue the peace of the Church is a speciall prerogatiue belonging to the supreame power of the highest commander: and all be it in his Royall per­son there be great excellencies, (his Princely minde being enriched with so many heroicke and diuine vertues) yet because one, as one cannot possibly gouerne many, his Highnesse hath with Kingly indul­gence communicated part of this royaltie with you, and instiled you Iustices of peace, that the mention [Page 15] of your names may put you in minde of your du­ties for the conseruation of peace Sicut vita in homine, ita pax in regno, & sic sanitas nihil est nisi tem­perantia humorū, sic pax est cum vnū-quod (que) retinet or­dinem suū, et sicut re­cedente sa­nitate tendit homo ad interitum? Sic disce­dente pace regnum tendit ad desolatio­nem, vnde vltimum quod atten­ditur pax est. Vnde Philoso­phus inquit sicut medi­cus, ad sani­tatem sic defensor res­pub. tendere debet ad pacem. Aquin in mat. cap 12 without which if so be it were possible that all other complements of common good might be had in their full perfec­tion, neuerthelesse the common-wealth that should possesse them, diuorced from concord, could be but a spectacle of commiseration. Euen as that body which adorned with sundry admirable helpes, wanteth health the chiefest thing that nature de­sireth.

Prosperitie honoureth Peace as her parent, and the prosperous peace of all well ordered common­weales, doth acknowledge religion for her cheefest staye, as well in regarde of that blessed protection which Gods mercifull hand bestoweth vpon them, who faithfully serue him, as also for the seruiceable disposition which Religion worketh both in the go­uernours, and them that are gouerned.

When they from whose habilities the duties of commaund and seruice proceed, doe with con­stant resolution of minde, acknowledge Heauens diuine Empire ouer all, and with assured confi­dence repose in the assistance of God Almightie, that inflameth them which are in place of authori­tie with desire to resemble God in the action of common good, and humbleth inferiours with re­uerence to acknowledge their rule by whose indu­strious labours the Riuers of that good are set open vnto the comminaltie.

It qualifieth the Magistrate to rule with cons­science, in the dread of his iudgement, whose [Page 16] prouidence is the producer of order; it maketh the subiect for conscience, willing to obay, fearing the seueritie of diuine reuenge, which followeth them that are wilfully disobedient vnto order. So consci­ence the daughter of Religion, keepes them both, awefull to swarue from that which is right, & makes them diligent obseruers of all effectuall furtherances of the Churches peace, the sure conseruatorie of kingdomes happinesse.

For which cause, the best common-wealths men, alwayes had in detestation this bitter strife and en­uying, whatsoeuer the differences were, from whence it did arise, and with speciall care endeuou­red a vniuersall and vniforme agreement in religi­on. The vnited and monacord practise, wherof, hath the happy condition of publicke societie, so closlie wouen into it, that neither can be, where both are not.

If I should indeauour the illustration of this, by matching it with the contrary in former succession of ages, I could produce many fearefull miseries, which both Church and common-weale, haue sus­tained by the restlesse affections of disagreeing mindes in matters of this kinde.

Pleaseth it you, to set before your eyes, the mis­chiefe wherewith the Westerne Church of olde, Proclam. in Scotl. 1582 and our late neighbour Church (now by a most blessed vnion most happily incorporated) hath been perplexed by the same plausible and faire pretenses, you shall finde iust cause to feare, least your readi­nesse to fauour proceedings of such consequence, [Page 17] shall cause this kingdome to feele those euills Facilius impeditur acquirendū quā impe­diatur ac­quisitum. ff. de his quae sunt sui vel alien. which hereafter cannot be so easily remedied, as by your wisdom now they may be timely preuented.

You cannot but see what hatred this difference in opinion concerning the complements of Church actions, hath already caused amongst many, both of the Cleargie and Laytie.

Do you not see what opposition, what distracti­on, what diuision hath growne from this varietie, what passions haue beene stirred, what quarrels pro­secuted, what disgraces offered with mutuall ex­change to eyther party; what petitions haue beene framed? what companies assembled? what lawlesse priuate subscriptions required against subscription lawfull and publicke? what parts haue beene taken? what conceipts vrged, and calumniations suggested, no lesse to stop the streame of the Lawe, then to take away all ornaments of comlinesse, and meanes of difference in Ecclesiasticall order?

Seeing these inconueniences, you must needs see, that a continuing distance of Ceremonies, will occasi­on through continuing variance of mindes, continu­all hatred, the mother of sedition, the mother of tu­mult, the mother of insurrection, the mother of depo­pulation and ruine. Wherefore that you may with lesse trouble preuent a more stirring and actuall in­fection, shew your speciall care to appease the distur­bance, suffer not mischiefe to grow to head by your heedlesse regarde, or priuate supportation of these too familier euils, but doe your vttermost endeuours to remoue these bitter Antipathyes.

\ In time (Gentlemen) in time, in time, least when the bridle of Obedience is broken, and the plumes of Pride haue mounted newfanglisme so high, that it both can and will, eyther by fraude ouer-reache, or power ouer-beare the Lawes wherevnto it should be subiect, you labour in vaine to cure the Annosa passio me­dicamēto momenta­neo non curatur. wound; Old soares are not easily cured.

So long as the blithfulnesse of your aspect reflex­eth vpon them, they will indeauour so much as in them lyeth, quite and cleane to bannish from their cogitation, all that may sound vnto conformity. But if you with-drawe your hand, and leaue their actions vnwitnessed by your Liberalitie (which is well knowne to haue drawne drye the fountaines of some mens wealth) for such mens sustenance and reliefe, they will follow the things which now they shunne, and more ceremoniously performe the function which belongs to this preheminence.

Truth will not permit them to be so ignorant, as they would, and the want of your side propts, will make them studye to goe vpright as they ought, &c.

If they had not in some places receiued so ma­nie Testimonies of affection from some of you, their indeauours had long since moultred betweene their fingers, whether those some haue affected and fol­lowed this course, in desire to vpholde opposition a­gainst Bishops, or to seize one the remaining patrimo­nie of holy religion, I haue not attained so perfect a sight, that I should enter into your breasts, where lodgeth the knowledge of your wil & worth. But I feare [Page 19] and would God I might but feare, least that these which doe so earnestly sollicite for Innouation, and perswade the change of a knowne olde good, vn­der the pretence of a new better, doe leuell at nothing more then that all things in this settled State, being disorderly hudled, themselues may glide through, whilst others doe fishe in the trou­bled waters.

An Action of such generall detestation in the eye of euery wise vnderstanding heart, and of such eter­nall preiudice to peace-able gouernement, that I list not to caste the least aspersion of such staifull igno­mie vpon any of you.

Opinion it selfe, in some Newfanglists (both Ec­clesiasticke and Layicke, bewitcht with stronge in­chantments,) labours vnder the countenance of ha­tred vnto Ceremonies, without any more ceremonie to impouerish the Church of her Princely endow­ments, and disable Maiestie in the prescription of Orders for Churches rule: And sith their labours could not so long continue, but as they are the markes of faction, and instruments of deuision; The King (who is the head of Iustice, from whose power Authoritie is deriued vnto you, his subal­terne and subordinate both Iustices and Magistrates) hath with speciall words required you, to afforde no supportation vnto the factious ministers of that be­witched opinion.

Peacefull rule, is more pleasefull to him, and when you please, to yeelde the perfor­mance of this required seruice which you duely [Page 20] owe him, their submission vnto that rule, whereby our deuotiue actions in the seruice of God are to be framed, will crowne his Princely regiment with a blessed vnion of wils, and consent of desires betwixt God and our selues.

The breache of this vnion makes a breache of peace, by scandall in deed, contention in speach, and Schisme in outward behauiour, a sinne S. Tho 22. q 39. ar. 2. ad. 13. of all sinnes which may be against our neighbour most hurtfull, and the S. Austin. lib. 2 de bap. cap. 6. greatest, because it is against the good of the multitude; so that you must Edw. 3. An. 1. needs acknow­ledge it to be within your warde: and as in your quarter Sessions you Mai. Fits­harb. ought, in your priuate Sessions you may enquite of offences in this cause commit­ted.

§. 7.

And fith that you of the Graund-Iuries, together with the Church-wardens, in your seuerall places, haue the inquisition of these things giuen vnto you in charge. If you be perswaded rhe cause why you were first instituted, was that the truth might haue the better euidence: if you knowe that you are cho­sen to be instruments of truth, that you are intelli­gencers for the common-wealth, that you are the eares and eyes of Iustices and Ordinaries. If you marke how the lawes concerning these matters of the Church, are opened before you, and openly gi­uen you in charge, at the times both of visitation and Session, to the end, not onely your selues may be [Page 21] truly enformed, but euery other which heareth it, may with God and Angels witnesse with, or against you. Take heed I beseech you how you neglect so great a dutie.

My eare did tell my soule a wonder, when it heard that in such a setled State, neither the Bishop in his visitation, nor the Iustices in their Sessions, could (for these many yeares) haue notice giuen them of such exorbitancie, either by presentment or indite­ment.

But know, ô know, that when you lay your hands vpon the sacred booke, to teueale vnto Iustice what is done amisse, to the end that iudgment might re­forme it. The concealment of these misdone things shall be more deare to you, then the penaltie can be greeuous to the partie indicted, or presented; for by you, the partie delinquent may loose his mortall and fading both goods and liuings: but you fill your liues with shame, your state with danger, your names with ignomie, your houses with bloud, your hearts with distrust, and forfeit your Soules which by oath you haue pawnd to Gods diuine iustice.

But poore soules, the motiue cause of this offence by concealment of things indictable and presenta­ble, is not in your selues; it is the pleasure of your ru­lers which doth carry you as the winde doth driue Feathers which way they please, and ambition of your Pastors, who to couer their owne faults, and vn­controulably to continue their faultfull practise, doe labour to make you without conscience, as Idolls without sence.

§. 8.

The more worthy blame are you (the associates of this Newfangled faction) to mislead poore decei­ued soules into such vnhallowed actions. Dispence with their oaths you cannot, and how you will ex­cuse them of periurie I see not.

You hoodwinke your simple agents with faci­litie of glozing speaches, and beare them in hand, that such and such Articles shall not be giuen them in charge. And haue you indeed at any time inden­ted with the Bishop, or compounded with his Chaun­celour or Archdeacon, to limmit the charge which they giue (according to the prescript of your con­tent)? then haue you receaued too much fauour of them, who haue least reason to allow disorder. And it may be truly sayd, such halfe-waking Gouernours, haue giuen you, both hart and hand to crosse the Lawe in practise, with the practise of your lawes in deuise, how euer you haue complotted with them, The King is little beholding to you, or them.

For eyther such Guardians of the spiritualties doe follow the execution of their offices, onely as a Trade with vnconscionable thirst of gaine vnto themselues, more then with desire to aduance the common good of the Church. Au [...]itia mater est omniū ma­lorum, & maxime cū in animis non priua­torum sed magistratuū innascatur. Iustin No­ [...]ell. Cōst. 8 And nothing doth more dazell the eye of Iudgement, or vnstrengthen the band of dutie, then couetousnesse: specially when she is soueraigne commaundresse in the minds of such ordinarie Maiestrates.

\ 2 Or, they thinke these Cannons and Constituti­ons (the due obseruation whereof is committed to Subdito fat non est legē iniquitatis prostringe­re. Vlpian. their trust) are not good. And to accuse the lawes of that iniquitie which could neuer as yet be iusti­fied by any their contumelious inuectiues, is a defect vnbeseeming their Authoritie, whether we con­sider their places in relation to higher powers, whose hands they are, and therefore with vnited hearts should set forward the execution of orders prescri­bed: Or in reference to others whom Lawe hath confined within the borders of their iurisdiction, amongst whom they should be fathers and fauters of vnitie and order.

3. Or themselues are Puritans in heart, and then they ride the roade waye of Athisme, in kee­ping those their dignities, Roomes and Offi­ces, so much contrarie to their puritanized opi­nion.

4. Or they conceaue it skilleth not of what sort their religion be, or with what different varietie they performe those religious duties which in rea­son and conscience they owe to God-ward; And yet the very Turkes keepe themselues in one and Azor. 26. the same inuiolable vniformity of seruice to that one God whom they acknowledge not, permit­ting Azor. 47. any dishonourable alteration. Because they knowe that to swarue in the least points which they Azor. 13. are perswaded to be true, is errour in it selfe and en­mitie to God.

5. Or it may be Iustice concealed, or vniustice vnseene, is all one, or of small difference with [Page 24] them God forbid such an opinion should euer enter a mans vnderstanding, who hath the honour to beare the name of a Diuine, or Lawier. If that were true, a man need not to keepe in rule and order the operati­ons of his soule, which is the true seate of vertue, but Iudex non potest mu­tare penā a lege statu­tā. l. final. ne sanctum bapt. itere­tur. onely endeauour to be iust so farre forth as it may come to the knowledge of men, and from such no good seruice may be drawne or good expected. For where Impietie is Iustice in the ruler, all kindes of trea­cheries are open to the inferiour.

Legislator minimas dunt [...]xit mulctas Iu­dicibus cō ­mittat. Pla­to. l. 9. de. l. ne in rebus maioribus arbitrio proprio Iu­dices abu­tantur, & le­gibus sapi­entiores se este arbi­trentur. Martiā l [...]ad Turpilianū. 6 Or they suppose their authoritie inuested with Power to pardon, where the Law doth punish; if their supposall runne vpon those penalties, which the Lawe hath left attributary to their discretion, the supposition is allowed. The least amercements, fines and penalties are left to them, (small things in the eye of the Lawe, are as nothing) And those not ma­ny, least any man should seeme wiser then the Lawe, and through libertie in small things, abuse his will in matters of greater moment. But where the Lawes with speciall words haue entailed a punishment vpon the fact committed against their rule, they cannot without sinne remit or dispence in it. The Lawes are aboue them as they are aboue others, and must be Lords of men, not men Lord, of them.

Leges ho­minū non homines le­gum domi­nos esse op­ortet. Pau­sanius apud Plut. Your actions (my maisters of the faction) may coulourablie giue our Rulers the imputation of such partiall and vnapprouable gouernment, but howso­euer you stroake and smooth your followers with comfort of your pretended interest. In those rulers no man charitably minded wil suppose such deiection [Page 25] of minde in men so graue, so learned, as to gleane in your fields what should releeue them, or learne in your Schooles that which may direct them.

I looke more to the insight of their iudgment, which cannot but see their owne fall in your rising, their ebbe in your flowe, their weakenesse in your strength, their no-being when you are: and there­fore sithence Silence argues consent; and sufferance of errour, giues demonstration of errour, in them that suffer it: If I were worthy to counsell them, (who are so wise in all the counsels of the Lawe) they should, first, with-draw the vayle wherewith you doe labour to couer the Lawe. Cōsentire est facere cum possis arquere. Glossa. ad Rom. 1. He which smoo­thereth the light of the Lawe from others, doth Ecclipse the light of conscience in himselfe.

Qui alios ab errore nō reuocat, seipsum er­rare demō ­strat. Cap. qui alios de Haereticis. Secondly, see and procure so much as in them ly­eth all and euery Cannons and orders of the Church to be in all points duly obserued. He who in the extent of his Gouernment, neglects the obseruation of that which the Lawe councells, his endeuours haue their issue in vncurable inconueniences.

Boni ipso­rū conatus in exitus imedicabi­les de sinūt. Ioseph. in proemio antiq. Iu­daicarum, Thirdly, not spare to execute the penalties in them seuerally mentioned vpon any that shall wittingly or wilfully breake or neglect to obserue them. The execution of the Lawe is the life of the Lawe, and when the lawe of publicke constitution hath lost his place, pri­uate fancie will breed disturbance of peace in euery place.

Fourthly, not measure the validitie of ordinances by the sleight conceipt which you haue of things commaunded, but by the common good, for which [Page 26] they are propounded and published. Vpon the head of the Lawe all specialties of common good are depen­dent: He which remembreth this, cannot but hate Opportet odisse illos qui scribūt decreta cō ­tra leges. Eschin. con­tra Clesiph. them whose pennes are ready to write decrees a­gainst the Lawes, and with all industrie endeauour so to draw the Circumference of his gouerment, that euery line of the Lawe may haue his vnion in the cen­tor of obedience to the settlement of common good.

§: 9.

For my last counsell, they are beholding vnto you, whose thoughts floating vp and downe the faddomlesse bottome of your vnsteddy conceipts, haue (according to the modell) enstamped the Crosse, Learned disc. pa. 122 the Fonte, and the Surplesse, with the note of tri­fles. The more wantons haue you beene, and the worse is your example so stubbornlie for trifles (as you terme them) to occasion the contempt of Au­thoritie, and to raise such vnexcusable hote conten­tions Learn. disc. pa. 75. for trifles.

The quiet repose of the Church (to which you ought to liue, rather then vnto your selues) requireth you: First to accustome your mindes euen in trifles to regarde the authoritie of Lawes; The long per­mitted contempt of lesser things doth giue heart of bould­nesse to the contempt of greater.

Secondly, to compose your labours in subiection to his rule, by whose supreame authoritie they are commaunded, and vpon whose fauour next vnder God the flourishing estate of the Church and Gospell [Page 27] of Iesus Christ hath his dependencie. Know you not Obedientia est praetiosa & praecla­rissima regū veneranda corona: sine qua nō veri reges sed vt priuati erūt & reputa­buntur sine corona. Feretius de re militari. pa 88. that the honour of the King consisteth in the loy­all hearts of his people, that their true obedience, is his Crowne and dignitie, then can you not but knowe, he that hindreth or denyeth obedience, de­minisheth the dignitie of his crowne: A vice which no good heart can so much as conceiue without horrour.

Lear. disc. pa. 76. A Schoolemaister of yours hath said: It is the du­tie of a true Pastor, to obserue those things which are commaunded by the lawfull Authoritie of the Church, concerning ceremoniall matters for order, and comlinesse sake and edification: and not to controule publicke Authoritie by his priuate iudge­ment. If you would frame and modell your selues by assaye of action sutable vnto this lesson, your obedience to the holy ordinances of the Church, would giue vs a sound testimonie of your honour to the sacred worde, by whose speciall warrant her lawes doe exact your obedience. But herein you haue not as yet infeoffed your selues. Therefore if I shall pourtray the substance of the discoursers iudgement, and set it forth by those coulours vn­der which you haue quartered your selues, You must eyther by your disobedience conclude, that the Authoritie of this Church is vnlawfull, or by your inuectiues against the authorized ordinances of this Church, exclude your selues from the num­ber of true Pastors.

Take which you will, the choyse is yours. [Page 28] Vpon the first I thinke you will not aduenture; and the second, is too much vnpleasing vnto your expec­tation, yet worthily cast vpon you, by that good spi­rit which directeth your fierie toungs in the heate of your zeale scandalously to inueigh, and mal [...]partly to controule the State of this Church so happily esta­blished, onely therefore because it concurreth not in opinion and sentence with you.

You controule the Government, and censure it to Admo. pa. [...]5. Hay any. pa 13. be Antichristian: You controule the State, and charge it with maiming and deforming the body of Christ.

You controule the Rulers and Princes, and call Gilb. to Engl. & Scotl. pa 5. 9. 11. them trayters, destroyers of their spirituall Fathers, Consumers of their country. Rebellious children.

You controule the Lords of the most honourable priuie Counsell, and accuse them of violent oppression Epis. from Scotland before re­form. no enimy. pa. 3. 4. of Gods Saints. Yea you bragge, that you dare con­troule them, because you know of no power but from aboue, and their power as all their force is bent (you say) to bereaue Iesus Christ of his gouern­ment.

You controule the Lawes, and iudge them to be Fen. atque Bridges. pa. 5. Suppl. pa. 95. Sanctuaries of all wickednesse in this opposition against you. You controule the Iudges, and blame them as suffering impietie, to beare sway against the maiestie of God.

You controule the Parliament, and condemne it 2. Admo. pa. 3. as a Court where all honest men shall finde lacke of equitie. You controule the Conuocation house as a Throgin. dia. 4. house of Deuils, and account the Cleargie there as­sembled, intollerable oppugners of Gods glory.

\ You controule Bishops, and call them incarnate Hay any. 28 Vdal. dial. 1 deuils; bastardly gouernours; enemies to God; the re­liques of Antichrist; the plague of the Church: and re­port Cartvv. 2. repl. pa. 414 the best of them to be lesse honest, then the worst Puritane.

You controule the Ministrie, and denie it to be Admo pa. 2. 4. a right ministrie of God; The ministers for the grea­ter number, you terme ignorant Asses; filthy Swine; Preface to the Deni. Popish Priests, haulting Neutrals, Forlorne Atheists: amongst whom (when your spirite is Searcher) no­thing Gllby. pa. 20. 3. 30. 53. 89. Epist Fr. Scot. before reform. no enimy. &c. else is to be found, but a troope of bloudy-soule murtherers, and sacrilegious Church-robbers.

You controule the whole Commons and Inhabi­tants of this Realme, (who directed by the Churches publicke order, doe make reuerent esleeme of aun­cient obseruances, according to the religion now esta­blished) 1. 2. admo. And sentence not onely them, but those al­so Danger. posit. l. 2. which goe vnto their Churches for Infidels. By which meanes you make the Catholicks to bavvke our Churches.

There was neuer any State more Turckishly hand­led Surv. pa. 56 by vnchristian calumniations, then this State hath beene, and yet is, by diuers of you our Geneuating passauantians.

For whereas the King in his princely perswasion of that profitable vse, which the whole Church of this Kingdome may haue in the due obseruation of the Cannons and Constitutions agreed vpon, hath by his Royall commaund, commended them vnto our practise. There are of you, and is one speciall Arch­factioner Rector ec­claesie Ela­undunensi [...] amongst you, who daily exclaimeth against [Page 30] them as Popish and Superstitious, disclaimeth their ex­ecution, as sinfull and damnable: and as if he would strike vp the Drumme vnto Sedition, doth vnder a high commanding forme, adiure and charge his people to ioyne and holde with him: what should make him so much to forget his dutie to the King, humilitie to the Church, charitie to his neighbours, and mercie which he oweth to himselfe, his wife, and his children? I will not now examine: but if he had kept his orderlesse opinions priuate, and not made them the common subiects of publicke discourses, to frame in the harts of his hearers a dislike of the state present, and fancie of his faction; it would haue beene (in my poore opinion) though no way appro­uable yet more pardonable.

§: 10

Such contumelious maledictions (you the Maiors and Magistrates of his Highnesse Citties and Townes corporate) doe heare many. What may hinder that you will not, or doth affright you that you dare not, but make approbation of euery both speach and action, whereof they giue you euidence; is best knowne within your selues, where no eyes doe shine but yours.

Your authoritie to see the Lawes of Gods wor­ship Cartw. 1. [...]eply. duly executed, and orders of the Church reue­rently obserued, hath the cleare light of generall acknowledgment. And if it were so freely perfor­med [Page 31] by you, as it is fully permitted to you, these ill-languaged Nouellists could not haue gotten such gen­tell audience in your publicke assemblies, nor diso­bedience to Ecclesiasticall Constitutions so much tain­ted the reputation of your Cittizens.

It must not be denied you, that our Fathers ne­uer had any societie so warrantable for institution, or wise for gouerment, that could retaine all her parts in due obedience. Mans will is by Nature auerse from all obedience to the sacred Lawes of his Na­ture, and in the deprauation of his minde, would imploye all both witte and valour, to the extremi­ties of euill, had not that wisdome which ordaineth order and regiment obseruable in pollitique affaires, by Lawes prouided to frame our outward actions to that common good, for which societies were or­dained.

These Lawes are like so many instructiue Bridles to restraine the head-long course of selfe-will, al­wayes in loue with her owne councels, and to guide it in the way which Iudgment with consent hath approued: The Raynes are in your hands, and had you euenly borne them, Newfanglisme in going backward from the State, could not haue gotten so farre forward in opposition to the State. But too much, or too little, as too soone, or too late, hath alwayes beene dangerous in gouerment, and your ill-carriage hath giuen some opportunitie to winne head of you, whom otherwise you might haue brought and kept in an vniformitie of Raine.

\ To attribute this defect vnto your vnskilfulnesse in the mannage of publicke occurrents, it is a disgrace I would no way giue to the simplest. Vertuous men doe oftentimes erre, and you may faile in this busi­nesse, not because you would, but for that it is of more harde digestion, then your vertue can well ouer­come.

The Sleights of this Schisme are cunning, the de­uises subtle, the panges vehement, the affections ear­nest, the passions vnrulie, and attempts impetuous, with contempt of your magistracie, and despight to the lawfull ordination of our Cleargie: All which are so palliated with a seeming grauitie in their beha­uiour, and puritie of Gospell in their mouthes, that to the tryall of it, there appertaineth a great deale more then ordinarie conceipt can reach vnto.

The greater cause haue you ( ) for seeking your owne aduise in these things, to cleaue vnto the Councells of those reuerend Prelates, to whom the resolutions of doubts in these causes, is by the Lawe of God and man referred, as in other causes you would to the reuerend Iudges, those Sa­ges of the land.

And to attend the commaund of the supreame Commaunder, whose soueraigntie must giue you war­rant for the order in doing all things, not onely ap­propiate to your Corporations, but also pertinent to the practise of religion, the due reuerence whereof, bringeth with it the happy continuance of euery com­mon-weale.

And sith his Iudgement, by whom all other inferi­our [Page 33] iudgements in congruitie of reason are to be ouer­ruled, hath propounded this order of diuine seruice, to be equally kept, by all his louing subiects of this kingdome, let it not greeue you, (as you reioyce to Zonaras in Valentiniā. see him sit in the throane,) to beare a little part with him in the burthen, and within your precincts to see that regardfully performed, which he hath roy­ally established.

You are the Deputies of Maiestie, and did you but remember this? you would not suffer such impudent contempt of Church gouernment, so directly com­maunded by the most mature discretion of his royall decrees.

You would not giue tolleration to them, who esteeme secret Corners and priuate Conuenticles, (the Schooles of maledictions against princes and rulers) to be of equall vse, with holy Churches, for the pub­licke performance of diuine seruice.

You would not be silent, when those holy Hymnes, Venite exultemus, Te Deum laudamus, Bene­dictus, are put to silence in your publicke assem­blies.

You would not permit (that peculiar Hymne of Christianitie) the blessed Virgins Magnificat, to be serued with a writ of eiectment out of your Churches.

You would not see your people (whose Elders, Auncients, and Maiors you are) to want their weekely Sacrifices of Prayer to God offered in the sacred Liturgies for the appeasing of Gods wrath, and auerting of publicke euills due to our publicke sinnes.

\ You would not allowe the omission, but indea­uour the continued publication of the Apostolicall, Athenasian and Nisen Creed, those treasures of ine­stimable price to so many as haue not giuen vp the ghost of beleefe.

You would not giue leaue to pare away from the seruice of God that Hymne of glory (then which) nothing doth sound more heauenly in the eares of mortall men, nor more witnesse our honour to the holy Trinitie.

You would not suffer your Ministers at their owne pleasures to alter and change, to vse or not to vse that order of Common prayer to God, which diuine wisdome hath agreed on, and Permitte­re nō debes aliquid fieri contra no­stras prae­ceptiones occasione religionis. Iust. rectori prouinciarū Nouell. 17. soueraigne authoritie commanded to be vsed; but as farre forth as you may, prouide that his Princely commaund bee not frustrated by the vndutifull disposition of any.

If any shall offend against the Lawe, whether he be Lear. disc. pa. 141. Preacher or hearer, beside the Ecclesiasticall Censure which he should not escape, he is also to be punished in body by the Ciuill Magistrate.

This is their owne rule, whose vntulinesse your hand doth so much spare, and in fauour of whom you keepe your vnder-sworde of Iustice so stiflye sheathed, that neither the zeale which you owe to the Church, nor regarde of Soueraignes iust com­maund can vnscaberd it.

Faction and priuate respects, doe not become Magistrates: but if you will make a partie? the Partialitatē in ciuitate [Page 35] Lawe doth shew you what side to followe: And al­though esse tanquā ve [...]men in Caseo, dixit Baldus. ad. l. vinc. de cadu tollēd. you be Magistrates hath appointed you a maister, whom you are to obay. Dutie both in you and your Ministers, ought to be relatiue vnto that which Kingly authoritie doth by lawe prescribe, especially when reason doth not enforce, that the lawe of reason or of God doth enioyne the con­trarie.

The more vnreasonable are those your Parish Rom 13. omnis ani­ma. &c. hoc quoad spi­ritualia ha­bet vim praecepti, Ferdmādus Vasquius contr. vers. ill. l. 1. pre­sat. numer. 125. Bishops which doe so vndutifully reiect what is commanded, and contentiouslie seeke the innoua­tion of order established, without warrant of that ground wherevpon the change must growe, such in­consideration cannot bee well borne within them, whom learning hath enabled much more soundly to discerne of these differences, if parcialitie did not transport their resolutions beyond the rule of iudg­ment.

You neuer sawe a good Scholler arrogant, for Vbi est in columitas obedientia [...] ibi est for­ma sanae doctrinae. Leo mag. epis. 87. the more he knowes, the more of his weaknesse he vnderstands. Youth and Ignorance are the Fountes of Shisme. The least knowledge is euer most proud. This in some of your conceipts, deiects reuerend fathers; And to your better liking, blowes vpp waitlesse youthes, to preach insolently to your abused ig­norance, who flatter your preposterous zeale, sinke your treasure, vndoe your corporations, decaye your trades, impouerish your cittizens, seduce your chil­dren, missead your seruants, and make religion their stalking horse, vnder whose bellie they shoote at what their appettites doe most affect.

\ Many of you do set a higher price on your know­ledge in Diuinitie, then any reasonable creature will giue you for it. Will it please you to looke to the times of olde, before Newfanglisme began to pur­chase resiance within your walles? you shall finde, that vnnecessary swaruing from the Practise of the Church, did neuer yeeld experience of good vnto your citties.

Consider the tyme present, wherein your Ne­uelists doe weigh the rules of religion in a popular ballance, which the world knowes will be carried awaye with very slender circumstances.) And saye I praye you, what other maye be the drift of these diuisions and subdiuisions, wherewith they of the fac­tion doe teare and turmoile the State and gouerment, but to fashion your mindes with discontentment to­wards the State: and why towards the State? for­sooth that when the cloude of preiudice, and miste of passionate affections, hath darkened the light of your iudgement, they may bring in another kinde of regiment, and laye a Yoake vpon your shoulders, which your Fathers did neuer beare. Misfashioned preconceipts, are easilie ledde with any sleight decla­ration of specialties, which may giue enducements to the conceipt.

For this cause they would perswade you to leaue this disordered state of ours (so their charitie doth Lear. disc. pa. 8. terme it) and with vndeniable earnestnesse doe im­portune Omnia no­ua pulchri­tudine sunt decorata. you, to giue intertainment to that most beautifull (as their fancie doth conceiue) order of ecclesiasticall regiment, which God so manifestly doth [Page 37] blesse and prosper in our neighbours hands.

This is that which induceth both some of you, and many the common deceiued multitude, to looke a squinte at the state of the Church wherein they liue, and in erecting the fabricke of their reformation, to cast their eyes vpon the patterne at Geneua.

Is out-landish fashion so fashionable to your de­sires, that for concurrencie with them you will be disalegianced vnto his Maiestie? it shall not be in my thought, that any true harted Brittaine can so farre bastardize his naturall affection, that forraine coun­cell should be of more moment, to worke and frame in him, the stampe and character of a strange pollicie, then the commaund of a most iust King, to keepe him in an order of vniformitie, so well beseeming the Church and conformable to the gouerment of our countrie.

I could in due moderation pleade in barre against you: the practise of such reformalists in some other place, where experience hath found, and Authoritie proclaimed the method of Church regiment, which they so earnestly quest for, to be vnsound in diuini­tie, Proclam. Scot. 1582. derogatorie to Princely rule, and onely maintain­able by complots of seditious execution: so vnbles­sed hath it beene in our neighbours hands, but I loue not to blaunch those actions.

If the graces wherewith the God of all grace hath enriched this State, were so gracefull with vs, as nature willeth, because we are Brittaines, and grace requireth, because we are Christians; they would not suffer the glory of their owne Church, which by [Page 38] an incomparable distance, doth out-shine the others in excellencie, to be so disparaged, but as children which complie with ther mother in all Gods bles­sings, exhibite themselues instruments to imbrace that forme of Religion, which God as a strong eui­dence, to be most pleasing vnto him, and profitable for vs, hath sealed with so great blessings of peace and prosperitie.

The effects, men say doe beare resemblances of their causes, and if the richest effects doe inferre the noblest faculties, you may bouldly giue this pollicie your letters testimoniall, vnder the seales of your Citties and Incorporations to be the best pollicie, for this gouerment to obserue, because vnder this it doth best maintaine it selfe.

Therefore as you tender the peace of the Church, the quiet of the Countrie, and seruice both of God and the King: If there be in you that fatherly care of the common good, which hath euer beene the crowne and glorie of a Christian Maiorate, reforme your owne former missead opinions: You are the se­cond lights of the Common-wealth, and when the eye is dimme the body is darke.

Conforme your religious exercises to that forme Consulte agit qui praecepto legis obtē ­perat. ca. de furtis. l. in ciuilem. which the Lawe alloweth, it is an inseperable inci­dent vnto gouerment, that the Magistrates to whom the charge of the Lawe is committed be principall Obseruators of the Lawe themselues; their example must be a Lanterne of direction vnto the rest, for they shall finde it most certaine; When the Rulers doe runne at randome, the people will beare no byas.

\ Abandon from you the maisters of noueltie and workers of innouation, what apparance soeuer there be in the noueltie, you are sure to loose by the bargaine, the vtilitie cannot be so helpfull, but the noueltie would bee more hurtfull. For if it should be lawfull for euery man to cast the frame of re­ligion in the mould of their owne fancies, The scruples and inconueniences would be no lesse in the Church, then the suites at the common-lawe, in number infinite, if euery man had power to create a newfound estate intaile.

And that they may bee the better acquainted with your constant resolution: tell your Mini­sters it is not lawfull for them to varye in their habites, manners, and orders, who should bee Presidents vnto other men of the beautye of order.

Tell your deceaued Cittizens, there is not a Qui sub ne­mine se di­cit esse, non Iuuetur eo­rum priui­legijs & be­neficijs qui subijciūtur. Paschalis Secundus. more apparant marke of loyaltie then Obedience, or necessary for the manutention of Pollicie: And he that hath no conscience to obey his Soueraigne, cannot with conscience chalenge the benefit of a Subiect.

Tell the factious their humour is good for nothing but to breed muddy Ecles, which must be ratled out with a thunder. And though their contentions be pleasing to the common aduersarie of our soules, who delighteth with discord amongst familiars, yet it is most vnpleasfull to God, whose seruants are best knowne by the Character of loue.

I know their disordered humors will much sto­macke at contradiction, and storme against you, [Page 40] when you would reforme them; but when you shall reproue their such humours, by the Oracles of Wis­dome, which haue no side respect vnto persons, they will with more reason brooke the reproofe, and readily yeeld their obedience. For this cause it be­hooueth you, to haue a true eye vnto the lawes of this gouerment, and giue no passage vnto fancie, which shall presume to appose against them.

To calumniate and impunge the lawes of the Church, was alwayes deemed an exorbitant offence, and he that can, but will not, set a pegge in their wheele to stay it, is by his sufferance, Actor with them in the the euill that ariseth from it.

§. 11.

Your such offences you excuse with the plea of conscience. There is nothing more common then to heare and meete with passages of disloialtie vn­der pretext of conscience, vpon supposed offence whereof, there is such straying of Gnats, such swal­lowing of Cammels, such stumbling at Strawes, such leaping ouer Blockes, such acquiting for the Horse, such hanging for the Saddle, such excusing for the Sword, and accusing for the Scabberd, as in conscience was neuer seene.

I will not presume to censure your consciences, in this refusall of orders prescribed, which you suppose warranted with the pretence of conscience; yet this I must tell you, if that you were men of such exact and precise conscience as you pretend and beare the [Page 41] world in hand, your conscience should not peruert and falsifie the least circumstance which doth be­come Diuines or other men of exquisite conscience; you would not so contenciouslie hunt after the receipt of your owne conceipts, without eyther ca [...]e or cons­cience of the publicke good. You could not (without conscience or charitie) so rashly condemne whom you list, for whatsoeuer your fancie doth disalowe, or so bouldly impute all corruption to the obiect of your dislike, but with full consent and conscience would condescend vnto that, which the light of Nature, the Lawe of Scripture, and sentence of An­tiquitie hath offered, warranted and receaued.

A good Conscience is grounded vpon sure know­ledge, but they which write in defence of your dis­cipline, The author of the peti­tion direc­ted to her maiestie. [...], pag. 18. are enforced to acknowledge that with whom the truth is, they knowe not. Therefore, by the iust searment of the highest wisdome, your such consci­ence is eyther an ignorant fantasie or an arrogant vanity.

The holy Scripture is the assured ground, where­on to build conscience: the infallible rule to direct conscience, & whereas it hath most inuincible autho­ritie which ought by singuler praerogatiue to decide all doubts, any either Papist, Anabaptist, or Nouellist, can moue in these controuersed causes, what argu­ment M Hooker. l. 1. pref. pa. 11. haue your Leaders shewed you, whereby it was euer prooued that any one sentence of scripture doth necessarily enforce those things wherein you concurre with them against the orders of your owne Church?

\ It is to be feared that you laye the safetie of your conscience vpon the credit of your owne conceipts, or other mens humours. and that you square your Conscience by the rule of your custome, which hath seized vpon, and so farre entangled you in this con­tradiction, that you know not how to leaue the opinions you haue so much approued, and with conscience (that is, your credit) to receaue the ordi­nances whereby your opinions are checked; this distraction of thoughts in you, is that alarnm which conscience giues you.

If you bee vnwilling to enter the doing of that which you haue formerly condemned, I maruaile not. The nature of man is not willing to condemne it selfe, but to deuise so many shifts of wittes inuenti­on, to auoide that which all iudicious learning doth approue; I greatly maruaile at in you, who desire to be esteemed the holy Apostles and learned Sages of this age: and therefore doe intreate you to looke into the Inuentarie of your conscience, whether the painfull imaginations wherewith you are perplexed to forgoe that in which you so much delighted, be not that griefe of Conscience so much pretended.

As for the euill whereof the Church doth blame you; if you would conscienciouslie displaye it before your conscience, I thinke in conscience you would not so earnestlie repugne at that Booke of Vnifor­mitie, for which they whose spirits indeauored the labours of best excellencie, did expone themselues to the triall of hardest difficulties.

§. 12.

It is disordered (you say) and must it be altered by your owne priuate warrant? will nothing gaine 2. Admo. pa. 24. esteeme with you, sauing what proceedeth from your owne deuise? The publicke iudgement of the Church doth approoue it, if the Lawes of publicke determination may not ouer-rule your priuate, though probable resolutions, where is the possibilitie of sociable life? where is the bonde of your sub­mission to morrall dutie? where is the power of the Church, to admitte or reiect, what shall be necessa­rie or inconuenient, for the safetie and securitie of her societie?

If it be lawfull for euery passionate spirit carried with an affectation of Noueltie, to repeale Lawes which Authoritie hath enacted, to breake customes which Antiquitie hath commended; to change Ordinan­ces, which Experience hath approued, to peruert order which Iudgement hath established, and by suiting all occurrents to their priuate humors, to in­nouate that forme of gouerment which this king­dome hath happily followed, and heauen richly bles­sed? where is that so much valued wisdome of the Auncient? where is the allowance which time gi­ueth to things profitablie honest? where is that su­premicie which God hath impropriate to the Scepter of Princes, as their peculiar right?

\ I heare you confesse it, take heede you be not found secretly to vndermine it, but if you be reall as you are verball in the recognition of his supreame Authoritie, forgoe the thoughts of your Consistoriall gouerment, which affecteth the vsurpation of his Princely rule, and giue his religious Offices in the gouerment of the Church, their honourable issues, in your obedience, to that forme of Church gouerment, which he hath allowed, and especially declared in that booke of Vniformitie; wherein if there had beene that apparant cause of reformation, as you pretended, we haue iust cause to say, it was more in his heart to haue done it, then in yours to de­sire it.

§. 13.

You implead the formes and Ceremonies as super­stitious, Proclam. 5. Marti 1603 Proclā. 16. Iulii. 1604. Epist. ad Lodouicū Borbonium principem. and not Apostolicke, yet you heard them to bee iustified out of the practise of the primitiue Church. And Beza warranteth, you are not abso­lutely bound to imitate the times, which haue beene in euery particuler, or without exception to receaue the Ceremonies, which the Church Apostolicke estee­med as most profitable for their times. And seeing that those graue learned men vpon whose iudgment you laide the Burthen, of vpholding your cause by argument, did in that committall conference, giue their consent to the obseruation of the rites in vse, you should haue presently imbraced them, as free from all supposall of superstition.

\ If we did so iustly deserue to be touched with the note of superstition, as in this case you haue ima­gined we doe, I would rather humblie seeke and suppliantly begge pardon of my soules Sauiour, then meditate wordes of perswasion for your submission vnto this order.

Wherein, those vnsownder times, whereof you speake haue done amisse, that comes not within the Circuite of my thoughts; but seeing this Church, whereof you are members (vnlesse by pertinacie in Schisme, you disioynt your selues) hath required you to reuerence this order as holy, & to obserue it as be­hoouefull for the excercise of Christian dutie: I do greatly wish that your mindes now possessed with dislike, would not set them vp as your markes to shoote at, nor by way of Scorne to contradict what Authoritie hath seriouslie commaunded, but with ready destination to receaue whatsoeuer is in the ex­ercise of Religion, according to the Lawes for that purpose now established.

§. 14.

Some of them, I thinke you could be contented with, but the Crosse stands in your way, and I mar­uaile not, your selues delight so much to stand in Discourse of the trou­bles at Frāckford. pa. 54. the Crosse-way; yet did the Church by your owne confession, for one thousand and three hundred yeares, obserue the Ceremonie of Crossing, as an outward testimony of their inward faith, insomuch Basil. de spu. sancto. cap. 27. that all which trusted in the name of the Lord Iesu, [Page 46] were marked with the signe of the Crosse, faith Saint Basill, and whosoeuer of you shall vse the signe of Counter­plea to an Apologi­cal. epist. Sect. 2. pa. 141. the Crosse in this manner, I can assure you is farre from Popish superstition; if you will not beleeue me aske Maister Willet.

I haue heard of a man whose mouth (like a Mill that cannot grinde but with foule water) doth com­monly ouer-runne with termes of obscenitie against the approued cerimonies of holy Church, and con­tumelie against men of honourable seruice, onelie therefore because they runne not with him, in the same excesse of vnaduised zeale.

Ipse Do­minus cru­cē suā vbi eum demē ­tia superbae impietatis irrisit in il­lorū qui in eū crederēt frontibus infixit, vbi est quodā ­modo sedes verecundiae vt de nomi­ne eius fi­des nō eru­bescat: & magis dei gloriā quā hominem diligat. August. in Euangel. tracta. 53. in fine. Baptiz. 16. Ianu. Anno Dō. 1601. Tacitus l. 14 annal. Sepult. 20. Ia. 1601. This fellow hearing a childe of his, at the time of Baptisme to be signed, with the Crosse in the fore­head, (the seate of honesty) did so frettingly dis­daine thereat, that in the heate of his newfangled spirit, he said, it would haue done as much good, if it had beene done in the seate of natures impuritie. But what followed this prophane contempt of that significatiue Ceremonie, and Character of Christianitie? I know you desire to heare, and but to satisfie your desire, as also to giue witnesse to the cause in hand, I could contentiuely silence it, least vnhappily any of you should thinke me as Caius Cassius spake of himselfe in the Romaine Senate, carryed with too much loue of Auncient holy customes. His next borne Childe, being a goodly boye, wanted that place of Natures vent.

Whether Nature were hindred in producing of her intended effect, by some Grosse defection in the naturall causes, or else that the Author of Nature [Page 47] (who according to the rules of true Philosophie im­mediatly concurreth with all singular, secundarie causes, euen to their perticular effects, for ends best knowne to his all-seeing prouidence, doth at any time with-draw his co-operatiue power: I recommend it to your consultation, yet I doubt the tempest of your affections will beat against, what the hand of iudgment doth build.

Many did admire it, as a blowe giuen by his di­uine hand, whose power ruleth all from the highest Seraphyn to the lowest Syncphee; and in the duty of a Christian, I wish the remembrance of it, might not onely water the Father with the liquor of Obe­dience vnto order, that he may prosper, as a well roo­ted Plant in the garden of Humilitie; but also induce his brother (who in the worke of his Ministery im­pugneth this vse of the crosse) vnto a more dutifull conformity.

§. 15.

Two things haue giuen great swaye vnto your Quāto sāc­tiores ap­parent tan­to magis sub praetex­tu sanctita­tis nocent: Ambr. de Noc & Ar­cha. ca. 14. sect, the one is, apparancie of zeale, the other subtle­tie of discourse (the glareing baites of masked follie) vailed with the shew of deuotion, ambitiously desi­ring to be esteemed, what you are not,) you haue mislead poore beguiled Soules, to that they should not, and with facillitie of speach endeauoured to entangle the choisest wittes in the toile of your misconceipted opinions. For this cause: You Gentlemen at the Lawe, commonly haue your eyes [Page 48] dazeled with the first view of Fancies proiects, your affections sounded with the first touch of zeales passion; your eares tickled with the first note of er­rors tune, and your Chambers stored with the first fruites of their wittes follie, to the end (forsooth) that by your hands, they might more easilie spread abroad, and be dispersed among the Brethren of the cause, whose foster friends Noueltie might make you.

Notwithstanding the quickest wittes in pliancie of disposition to Noueltie, doe easily giue fauour to No­uell opinions, not as reason doth warrant, but as Fan­cie doth conceaue them; yet I make no question, that you my maisters (the Gentlemen Apprentises at the Lawe) will so goe with the current and streame of the lawe, that the King who is the life of the Law, the liuing Lawe, the Patron of your studie, and founder Philo. l. 2. de vita mosis. of your honour, shall not haue cause so much as to heare Complaint of your any further conniuence to enormities, or indulgence to factions, or supportance of discentious partialities.

As Charles the fift of Fraunce sayd of his Colledge Chopinus de do. Frā. pa. 594. of Lawyers in Angew; your Houses of Innes of Court, are to his Maiestie a fluent Spring, to furnish him with men of high Councell, both for the good gouerment of themselues, and procurement of o­thers good.

Two things much commended in you, and much commended to you, that as you studie the benefit of your Countrie by your study at the Lawe, your conformitie with the Lawe, may crowne your study [Page 49] with wisdome, your dayes with peace, your know­ledge with obedience, your zeale with iudgment, and your loue to religion, with your louing acceptati­on of religious vniformitie.

Your Fathers at the Lawe, measuring the Lawes equitie by publicke vtilitie, doe condemne them for guiltie, which attempt to doe any thing contrary to Smith. de repub. An­glorū l. 1. cap. 2. the Lawe, yea though it were to doe good: And with graue resolution assure, that the King cannot alter and change the lawes of this Realme at his Fortesc. in cōmend. of the lawes of Engl. pa. 25. pleasure, because the rule of his gouerment is not on­lie royall; but pollitick. If you cannot finde any preuiledge for the subiect at his pleasure to disobay, let your examplarie approbation of rites publickly established, lead them in the performance of holye duties.

You are reall speakers, and the chiefest graduates Bartolus. of your facultie haue the Prerogatiue of plea in re­all Actions, and therefore must more entend to the Scire leges non est eo­rum verba tenere, sed vim & po­testatē Re­gula iuris. things for which the Lawes are decreed, then to the words by which the Lawes are deliuered; yet whether you consider the letter of the Lawe, or the reason, (which is the life of the Lawe saith Baldus, the spirit of the lawe saith Panormitan, and the bond that bindeth.) He that wresteth the Lawe in one, doth offer wrong to the Lawe in the other, and by both, hath often times hindred the Church of her learned Ministrie, when the cause hath come to a Quare impedit.

How much the Church hath heeretofore reioy­ced in her honourable helpe of profitable and reli­gious [Page 50] lawes, enacted by his Maiesties most noble Pro­genitors, the Kings of these famous Ilands, to protect her peace, and priuiledge her safetie, against Noue­lists the vntimely enimies of most auncient times truth, her blessed mother on earth, and best beloued to her Father in heauen, the histories of our venera­ble predecessors, doe reporte with memorable testimo­nies of their blessed names. Let me onely tell you, the Church now (comforted with the pleasefull as­pect, and strengthened with the powerfull hand of his Maiestie) hopefully expecteth, that as in pleading our causes, your legall Philosophie, is free from Didimus ad Alexan. those rules which the Philosophy schooles doe allowe their disputants (with falsated speeches to couer vntruthes) so you vouchsafe her the true Testimo­nie of your generous freedome, most demonstratiue in your Obedience, to her holy prescriptions and Chri­stian lawes of out most Christian King, if she may obtaine this, but reasonable and honest boone at your hands, who are professors of the Lawe, by obserua­tion of her rites and Ceremonies in your Churches, Chappels, and Oratories, your such practise will be her preseruatiue, and her prayers a blessing to your such practise.

§. 16.

Your Actions of singularitie, are in such speci­all veneration, with your vnlearned retinue, that you cannot now leaue them without remorce, [Page 51] hauing vsed them with so great applause, nor well reclaime your followers from those giddie follyes, which with such force you haue laboured to indeede vnto their conceipts.

There is no opinion so fantasticall, nor fan­cie A nullis consuetu­dinibus ho­mo diffici­lius auelli­tur, quā ab his quae ad opinionem pertinent. Origē. l. 1. cōtra. celsū. so extrauagant, but if custome set the foote of her Authoritie in vs, reason cannot remoue the imposture, the deepe and sensible impressi­on of Libertie will not admit reasonable perswa­sions, and so long as your affections lye couered vnder that stone, they cannot plye to the rule which truth affordes, and vnderstanding would administer.

Howbeit, where the feare of the Lawe is, there Chrisost. ho. 14. ad pop. Antio­chenum. custome is easilie broken, and for that this rust hath eaten into you through their sufferance, who by de­mandation from Soueraigntie haue receaued in charge the execution of the Lawes ordained for the strengthfull maintenance of this both Ecclesiasticall and Ciuill pollicie.

I trust you (my Lordes the Iudges of the land) which haue the iudgements of our causes, the censure of our behauiour, and sentence of our Actions, will so take to hart the defence of these dutyes (in performance whereof resteth the very Soule of our Church, and life of Churches flou­rishing,) that neyther greatnesse of Authoritie, nor power of person, nor eminencie of place, nor loue of fauourites, nor fancie to faction, shall cause you to winke at, or dispence with any, eyther [Page 52] Anabaptisticallie spirited, or seditiouslie opposite, to this pure and vnstained religion, by Lawe esta­blished.

The vnpartiall defence of this, claimeth the first place aboue all, whatsoeuer Soueraigntie hath co­missionated vnto your Authoritie, as well in regard of the care which earth iudging vpon earth, ought Aust. ser. 94. to haue of his iudgement which iudgeth in the hea­uens, as also for the happy aduauncement of publick good, which ebbeth or floweth as God the Author of all good is respectiuely serued. For proofe of this.

If you looke vpon the blessings wherewith the giuer of all Prerogatiues, hath prosperouslie enri­ched this Nation, eyther in warlike action, or peace­able deliberation, you shall see them flowe from the spring of humble obedience towards true religi­on; or if you please to beholde them darkned in their wisdome, hart-fallen in their courage, amazed in their spirits, confounded in their councels, and ouer­taken in the issues of their owne consultations, you may discrie the vapoures of their vnhappinesse, ari­sing from their backwardnesse in performing those most excellent and most deserued dutyes, which God by the Ministrie of his Church had prescri­bed, and Princes zealous of diuine glorye com­maunded.

In consideration whereof, the Church and com­mon-weale, are most earnest obtestants, that as you are Agents for God, in the Administration of Iu­stice, and iusticed by the King (their supreame head [Page 53] and Soueraigne defender) to execute the iudgments of God, the hand of Iustice, guided by the eyes of your wisdome, may secure them from the smartfull inconueniences of Atheisticall securitie, and streng­then them in their mutuall Offices against their Ana­baptisticall opposites, whose mindes diuorsed from dutie, doe stiftly refuse the rules of our religious du­ties, proudly censure the validitie and priuitie of So­ueraignes gouerment, Odiouslie calumniate the reli­gious function of holy Priesthood; wilfullie shake of, those good things which authoritie hath enacted to establish common good; cunningly indeauour by shouldering out the Liturgey and holy Hymnes, to bring the worship of God with vs to a meere preach, and contentiouslie hinder the perfection of that v­nitie, which would make them with vs religious to God, humble to the Church, loyall to our Soue­raigne, and louingly peacefull amongst our selues, if they did not hinder it.

In all these actiue and mouing errours of their deceiued mindes, what else haue they aymed at, but to wrong this body polliticke, through contempt of the lawes both of honour and iustice, both which, you may see dayly violated with contemptuous brea­ches; that of honour, by affected derogation from Soueraigntie; the other of Iustice, by strong inforce­ment of their priuate fancie; and when the mishaped disorder of some few, shall distemper the welformed feature of the whole body, when affectation of singu­laritie, shall with vnrestraineable and head-long course of violent Schisme, teare in sunder the vn­seamed [Page 54] coate of Christ, when audacious ignorance shall call into question the lawfull Ordinances, which ripest iudgment hath decreed: the fancies of pri­uate men, wantonized with conceipt of purietic, shall not onely denie their Obedience in holy offices, law­fully imposed, but with clamorous inuectiues traduce their honourable reputation, whose place doth en­ioyne them to see the obseruation of that which Lawe hath appointed;) what may we else looke for my Lords) but that proude popularitie giue the checke to monarchie, and prophane vanitie doe weaken pietie, if your zeale for the Lawes com­mitted vnto your trust, doe not adde validitie to 1. Eliz. cap. 2. 23. Eliz. cap. 1. strenthen them, and feare from your hand by their due execution, teach vs obedience in the workes of deuotion.

To the sollemne Actions of your Iudgment, those sutable ornaments, your robe, your cloake, your coife, are a beautie, and are the comelie vestures wherewith deuoute liberalitie hath apparrelled re­ligion a staine vnto her.

That Priestly habite deuised and vsed by Priests of olde, to celebrate the Actions of diuine worship with solempnitie, and giue state vnto their Sessions when determination of Ciuill causes, had dependant reference vnto their iudgement, is an ensigne of ho­nour vnto you (my Lords) and will retaine it aunci­ent excellencie, without imputation of blemish; or note of blame, to the first deuisers, if you vouch­safe the Church this fauour, to tender the magni­ficence of her seruice, now the cognition of her [Page 55] causes in that kind is deuolued vnto you as Church men were formerly carefull, to set forth the mag­nificence of your place and calling.

Sith then you haue receaued those abiliments from the Church, and the world taketh speciall knowledge of your high place by the honorable ensigments of your such habitts? Suffer not Nouelty to dishonour the Church in that wherein you are honored. Leaue her not to goe naked that hath cloathed you, but so negotiate her affaires in your Circuits and Sessions, that her seruice in the Sanctu­ary may be performed with due and comely exhor­tations.

This if you doe, you shall remoue occasion of offence, taken by contrariety of Ceremonies, you shall giue the holy worde and Sacraments a better rellish in their Iudgements who for the obseruation of some few Ceremonies, do so much distaste them, at a word you shall giue a blessing of happinesse vn­to this Church, if by one vniforme religious obser­uation of things commanded, as behooufull to Gods seruice, you keepe vs one in the bonde of deuine worship. A blessing not to be looked for in a Babilonicall confusion, which presumeth to de­uide and quarter a tongue of one speach, but in the Church of God which retayneth the Vnity of the spirit in the bonde of peace.

§. 17

Tanta est in repub de morú vari­etate diuer­sitas: vt ne­mo valeat leges defē ­dere nisi terror vi­deatur ali­qua tem­perare. Cassiodor. 12. variarū epist. It was a rule alwayes obserued by them who were good-husbands for the common-wealth, that what vntractable men doe not vpon admonition, they must he inforced vnto by compulsion, howbeit (his greatnesse) knowing that Prou. 20. Quaerēdae sunt ignos­cendi cau­sae non pu­niendi oc­casiones. Ammianus Marcelli­nus. l. 19. Proclā. 16. Iulij. 1604 Lex ha­bet vim co­gentem. Arist. l. 10. Eth. c. 9. pietie and mercie are the pillars of Princely rule, the chiefest dowrie that God giues vnto Kings, and precious ornament of Maiestie, more desirous of cause to pardon, then of occasion to punish, doth earnestly wish there may neuer occasion be giuen to make proofe of seueritie, but that his Princely declarations may haue equall force in all mens harts, to worke an vniuersall con­formitie, by clemencie and weight of reason, not by constraint and rigour of Lawe.

It is in his power to make himselfe feared, he choo­seth rather to make himselfe beloued, which loue-full dutie, if it were so happily performed by vs, as by him is highlie merited, his Maiestie should alwayes finde your concurrencie with him in the worke of Gods seruice; and you should neuer feele that ne­cessitizing disposition which the Lawe hath towards those who are resractorie and repugnant to this me­thod of seruice.

The power of the Lawe-maker (and the Lawe Plutar. Plato. is the worke of the King, to whose regall dignitie it appertaines to make Lawes) should breed a feare in our harts, how we speake or iudge in the worst part [Page 57] concerning that, the vnaduised disgrace whereof may be no meane dishonour to him, towards whom we professe all submission.

By excommunication to be shut out of the Church, and bebarred of fellowship in holy duties, is a cor­rection more smartfull then that you should wilfully deserue it, and so due to your disobedience, that he which will not acknowledge the more then mother­lie power of the Church, may not enioy the preui­ledge Innocen­tius. Pontifex. of a child, to be nourished in the bowels and bosome of the Church.

Dereliction of your Pastorall cures will be so bur­thensome to your soules, obliged vnto them with so strickt a bond of conscience, and hurtfull to the Church which requireth your Ministeriall imploy­ment, to aduance the purchase of Iesus Christ, that you ought with principall care to attend that where­vnto the holy ghost hath seperated you.

Depriuation from the roomes of your spirituall functions, wherevnto you haue had so honourable ad­mittance, will imprint your disobedience with a full staine of disgrace vnto your obstinacie, but cleare the Lustre of gouerment from those too many disgraces, wherewith your obstinate disobedience hath labou­red to staine it.

That is not a lawfull Ministrie (saith Maister 2. p. 2. repl. pa. 167. Cartwright,) that is obstinate, and where the obsti­nacie is generall, or for the most part, there the State is ruinous, so that the Prince may after due meanes assayed to bring them home, procure that other be put in their places.

\ You will thinke this is much seueritie, but the Lawe presumeth the extreamitie of your discent, whereby you labour to blemish what his wisdome hath pollished, and authoritie published: Therefore if you feele his power as a strong rocke which re­gorgeth the inuectiue waues that strike against it; blame your selues.

§. 18.

To submit the publick constitutions of State, to the instabilitie of priuate fancie, no pollicie did euer tollerate, no not in the ciuill Lawe, where the reason of man hath most familier commerce: how can you then (the Brethren of this faction) expect tolleration in matters of so great importance, or conceaue any reason, that your priuate reason, (which is a priuate iurisdiction) should euer rule in things diuine, so farre aboue the reach of com­mon apprehention.

You see the rule of his Highnesse gouernment Lex ex ae­quo ad omnes pertinent Arch. l. de lege & iu­stitia. doth extend to all after a like measure: and sith he hath authoritie of supreame commaund ouer all, in fauour of whome should he remitte any part of his Soueraigntie, I doe with all humilitie acknowledge his Maiesties royall power, to dispence with his Lawes, as in wisdome he shall thinke most condu­cent to the good of that pollitique body (whose head God hath made him,) but if he should yeeld the bridle, and giue you leaue to shroude your selues in the bosome of his protection, and by his Preroga­tiue [Page 59] shelter your nouelties from the rigour of the law, what profit should we reape. Sure I am that such passionate surprizing of Princely designements will more trouble then steed the quiet repose of the Church; and assoone may you erect Colonies in the Moone for the vse, as by your nouelties bring any be­nefit to the common-wealth. The sufference which you haue already gained, hath hitherto perplexed both Church and common-wealth with many diffi­culties, and would vnauoidable cast vs into ma­ny incombrances, if this rule of pollicie had not pre­uailed; it is better to preuent, then to bee preuen­ted.

Compleat vnion is of better consequence to the furtherance of Religion, then that admittance should be giuen to any example which leadeth from it, and your knowne disposition contumeliously to traduce them, who looke not the same way that you doe, hath beene more violent and virulent then any ingenious spirit may willingly complie with.

You could neuer as yet with a single eye looke at the state opposite to the opinion you holde, and gouerment you seeke for: and it is to be feared, that your zeale which rideth with so hotte a spurre beside the causway of Obedience, will not omitte any occurrent that may procure you the equall free­dome of that which you call conscience.

It is out of question, that if you might once gaine permission, to reiect those things wherof the lawes, or reuerence of auncient custome, hath in fomer times made impression, you would not thence-forwarde [Page 60] allowe of any thing, but what you your selues shall first giue voice and perticular consent vnto.

They were your teachers which account those Cartw. 2. p. of his 2. repl. pa 65. Princes who are not refined by their spirite, vnwor­thy to be accounted amongst the number of men, and therefore rather to be spitted vpon then obey­ed. They were your teachers which defend rebelli­on against Princes of a different religion, and honor those that are slaine in such quarrels with the glory of martyrs. They were your teachers which vtterly Buccanam de Iure regni apud Scotos. pa 70. mislike, that Princes should be exempted from Eccle­siasticall discipline, and namely from excommunica­tion. They were your teachers who haue sentenced that Prince to be vnworthy of life vpon the earth, who by censure of excommunication is cast into hell.

These dangerous positions are to me like so ma­nie fearefull foreshewes of an vndoubted assurance, that if your democraty might haue taken place, (for you moue and remoue in your motions by the same springs and wardes) his Maiestie should quickly haue lost the obedience, and found the vexation of seditious Subiects. Commaundement should be no longer his weapon, where such Commaunders haue place of charge.

§. 19.

But you will leaue your charge, although Beza Discourse of troub. at Frankf. pa. 202. & 206 and others of Geneua, doe wish you rather to giue ouer your functions to open wrong, and retire your [Page 61] selfe from these things commaunded, vnto your pri­uate life. Yet Cartwright dare not be author vnto any of you, to forsake his pastorall charge for the in­conuenience of a Surplisse, his reason is, for that the one is an absolute commaundement of the Lord, and 2. p. 2. repl. pa. 264. the other a thing of his owne nature indifferent, which being layde in the ballance with the preach­ing of the worde, is of lesse importance then for the refusall of it, you should forgoe so necessarie a dutie.

You heare the iudgement of a Maister in your schoole, and if you be not carried with too much auer­sion from the auncient fathers (who knew not your schoole) accept this argument taken both from the one, and from the other.

The preaching of the worde, is so necessary for him Cartvv. that is called thereunto; that a woe hangeth on his head that doth not preach, but where the holy spi­rit Ierom. m, prouerb. denounceth a woe, it notes a mortall sinne in that which followes; therfore to forgoe your such charge, is to transporte your selues into the very bulke of sinne, and mortallitie to sinne.

This Scamōny is too fretting, yet, will not of­fende your stomackes if you take it, as it is giuen with Quinces, my moderate affections, vnwilling to grieue you, and so taking it, my hope is that you will not omitte the principall and substantiall part of your duties, for shaddowes and semblances of zeale, but bend your strength, with his Highnesse de­sire, to ioyne in one against the comon aduersary, for the establishing of the gospell.

\ You are credited with the free disposition of Gods inestimable benefits, and therefore will not (being as I hope you are those good guiding Pa­stors, you soe earnestly speake for,) shrinke from your ministery, or decline from the worke whereunto you are called.

If you be Salt, season, if lights, shine, if guides, goe before, and as the Apostolike fathers of former time, did by there labour make many, of prophane, holy, of ignorant, learned, of obstinate sinners, penitent conuerts, so doe you endeauour that by your in­dustry others may change their affections, and bet­ter their manners towards God, with reuerence to performe their outward religious offices, Contempt of religious dutie, argues an irreligious contempt of deitie towards the Church, with humilitie, to conforme themselues to her holy ordinances in the seruice of god, where dutie is submission, opposition betokens pride, towards the Kinge, with loyaltie to yeelde o­bedience vnto his lawes. A wilfull Lawbreaker, would willingly breake the Lawgiuer towards religion, de­cently clothing themselues with the garmēts of righ­teousnesse, and redily casting of euery opposite thing that might hinder them in the exercise of christian duties.

It is a manifest wrong offered to Religion when the outward action doth not consent & simpathize with the affected profession, for albeit, faith doth giue fashion and worth vnto workes, yet workes giue the true tincture and lustre vnto faith. (wherefore I be­seech you and in the bowels of Christ I beseech you, [Page 63] affect the excellencie of constant course in the ope­ration of those things which belonge vnto your mi­nistry, suffer not a matter of meere formalitie, to di­stast the performance of your duty, but submit your selues vnto the wisdome of Authoritie, and because you plead for your selues ingenuity of spirit, your pre­tended leader vnto these things; striue to tend to that which is most exquisit in euery ingenious spirit, truth in your opinion, vertue in your action, and peace in your conuersation.

§. 20.

There is nothing more behoouful for the vse of life & seruice of publike society, then to proportion this shady & terrestrial life to that most happy & celestial, where Angells the most industrious attendants one the supernall Maiestie, and truly faithfull guardions of our much endangered saffety, doe in the perfection of their obedience to God their immortall King in heauen, set downe to vs, the Idea of Loue, Ho­nour, and duty to the King our mortall God vpon Earth.

Rex orat. habita in Senat. Of Loue, with loue to repay that royall loue wherein his Highnesse doth more glory in our weale, then in his owne perticular aduantage, and with inseperable Vnion to Crowne the beauty of our Loue, so visibly apprehensiue in the shine of his Glory.

In princi­pes veluti parentes beneuolen­tia nos af­fectos esse decet. obe­dientes et venerantes. nam patro­ni sunt ac domini ci­uitatis & ci­uium salut. Charondas in proemi­is legum. Of Honor, humblye to acknowledge his Su­preame soueraignty in the super-eminent excellencie, [Page 64] whereof, as he hath greatest conformitie with God, so he cleareth the euidence of his greatnesse and potencie, to effect those delectable and desirable good things, which haue their dependencie vpon his greatnesse.

Of dutie, cheerefully to performe the offices of our seuerall functions, by the law proportioned, as they doe the exercise of their high and admirable vertues, to the glory of God, and good of men.

They hould inuiolable the bond of fellowship, wherin they are associated we should keepe fast the Linkes of Christian societie, wherein we are com­bined by communitie of seruice, and perticipation of Sacraments, they vndeceauable assurances of Gods blessings, the vnualuable pledges of Christ his goodnesse, and venerable warrants of our future blessednesse in Angelicall happinesse.

They neuer incline to remit any part of their dutie, we should not permit any eyther coulour of pleasure, or baite of follie, or pretext of fauour, or vaile of Sanctitie, to auert our conceipt from perfor­mance of those offices which by our owne consent, and heauens immediate appointment, he hath power to commaund vs: but as they doe althings to fulfill, and keepe the Lawe of the Almightie, we should order the Actions of our liues vnto his Maiesties iust Commaunds, the correspondence which is be­tweene the Actions of men in this estate of our mortallitie, and their heauenly operations of eter­nitie, doth require these things of all in generall, but [Page 65] especially of vs who must appeare for others in the presence of God as Angels.

When the Church of God was attended on by those Apostolique Fathers, whose industrious tra­uaile in the businesse of the Church, did gaine them the names of Angels, althings were carefullie per­formed for rhe continuation of the Catholicke peace. In their Councels they determined all matters of doubt or difficultie which might disturbe the peace of the Church, and what they determined was no more controuerted.

In their Synods, they prouided by holy ordi­nances to reforme all trespasses repugnant to the An­cient holy Cannons: and what they ordained was cheerfully obserued.

In their Sermons, they laboured with graue ex­hortations to keepe their subiects in due allegance vnto their temporall Lords, and what they councel­led was religiouslie regarded.

In their Actions, they did with reuerent humi­litie make knowne their subiection to Christian Princes: And Christian Princes (amongst whom Religio & iustitia po­litica mu­tuis stant non solum officiis sed beneficijs. our Soueraigne doth associate with most honoura­ble resolution) esteeming nothing dearer then reli­gion, most willingly imployed their Authoritie to aduance all religious Actions, and prouide for the Churches safetie by opposition to noueltie. The mutuall reciprocation of these Christian offices was then the strength of their gouerment, the Load­starre of their happinesse, the Centor of their Peace, [Page 66] And will be to vs that so much spoken of, and much desired mother of our goulden world.

§. 21.

The thoughtfull remembrance of this doth giue me hart to speake vnto you (Right reuerend Fathers) Epist. ad vbi (que) or­thodoxos. and to request, as blessed Athanasius, did those of his time, so to strengthen your mindes in the liuely emotions of christian zeale, (the Garment that beautifieth the Stewards of Gods diuine miste­ries,) that those good things which the Church of God, hath hitherto happily enioyed, may not in your times vnhappilie be discontinued.

Many attempts haue ben made by many, (whose actions do witnesse they are impatient of gouer­ment, apt to tumult, zealous of nothing more then their owne conceipts, though they be as the are vn­warranted by truth, disclaimed by Antiquitie, indeede the Mushroomes of yesterdayes Nouelty) many attempts I say, haue bene made to deface the beauty of the Church, and weaken her strength, by weakning your gouerment. If their malice had bene so forcible, as it was industrious, and their Appellations so regardfully accepted, as they were violently vrged, your Authority, your Dignitie should not now bene questioned, but they should not now haue bene.

\ You haue hitherto with fatherly care, restray­ned your selues from the seuere execution of lawes made against them, and meere compassion hath cau­sed you to restraine your selues; if the Church, whose rulers you are, had gayned a restraint of their vsu­suall contradictions against the State, warranted with a setled Vnion of affection to the State, your first Lenity had bene well imployed: and their obedient humilitie preuented the motion which now their continuing repugnancie, doth force from vs, for your due censure of their vndutiful recu­sancie.

The continuance whereof, they cannot impute vnto any weaknes, orinsuffiēcie in the meanes which haue beene vsed towardes them, but to the willful­nes of their obstinate harts against the meanes which haue beene vsed; with mindes obdurate no­thing preuayleth.

Orationē quae nobis co [...]di est, facile com­probare so­lemus. Zo­noras anu­al. cap. vlt. You haue entreated them gently; but the speach that pleaseth not hath not allowance: Apud no­lentis ani­mū quam­uis sit eui­dens ratio, haec ipsa obstaculū esse solet. Greg: epist. 41. l. 3. You haue reasoned with thē, but to their vnwilling minds, Rea­son it selfe, be it neuer so euidēt, is oftimes a hinderāce. Respon­dendi mo­dus nullus erit respō ­dend. esse respondent. semper ex­istimamus. Austin. You haue answered their bookes, but your conte­station hath the more engaged them to opposition, You haue giuen them fatherly Councels, and had they carefully applyed your Councells vnto their man­ners to follow them, as they haue vnprofitablie com­mended them vnto their memories only to crosse them, they might haue bene able to distinguish, the true visage of a truly reformed Church amongst vs.

\ Your clemency hath omitted no reasonable in­ducements that might any way be auaileable to ioyne their submission vnto authorized proceedings, if neither courtesie of vsage, nor force of reason, can stoppe the current of their conceipts. Authority must procure what vertue can not.

The goodnesse of nature it selfe enclineth more to mildenesse then rigour, and the Church deligh­teth with moderate and mercifull courses, rather then seuere inforcements to aduance the obseruation of her spirituall ordinances. The holy fathers Gregorie at Nazianzen & Austen at Hippo; did acknowledge it: How be it finding by experiēce in the Arrians, Dona­tists, Aust. l. 2. retract. c. 5. Appollinarists, & other froward opposites vnto the Church Catholique, that Presumption makes men in loue with their errours, and impunitie doth foster presumption, they then thought requisite by practise of discipline, to accomplish what they could not effect by doctrine: And better with moderate seueritie to correct them which disturbe the Peace of the Church with vnhallowed contentions, then by suffering in conformitie vnto good lawes to giue passage vnto confusion.

Disobedient mindes are more easilie taught when the feare of seueritie doth second the industrious Aust. epist. 184. Schoolemaisters of truth, insomuch that Saint Ierome wondered at that Bishop who suffered Vigilantius to rest in his iurisdiction, and would not with his A­postolicall Ierem l. cō ­vigilantiū. rod breake so vnprofitable a vessell.

You know (honorable and reuerend Fathers,) that we are a Spectacle to God, to Angells, and to men, [Page 69] the good the bad, the weake; God requireth the per­formance of our seruice, according to the high of his excellencies, and will not suffer himselfe to be mocked with Copper for Golde, Glasse for pearle, see­ming for being, or fancy for conscience, but claymeth the vttermost of the ability which our vnfained af­fections towards him may yeeld; if possiblie we could yeeld him so much, as his diuine sublimitie deserueth when it is rightly considered.

Angells attend the furtherance of our religious duties, to present them before God, and represent his fauour towards them.

To this end, that we remembring the royall pre­rogatiue of our christian soules, serued by their An­gelicall ministrye and heauens blessed acceptation of our religious duties, beautified with correspondencie to heauens glory, may remember to performe them with that solempnity which best beseemeth the digni­tie of religion, and hath most concurrency with their celestiall exercises.

Good men, reioyce that the church is so gratiously preserued from the basenesse of nouelty, and do zea­lously wish that in euery christian assembly, might be seene the cheerefull deuotion and bountious ex­pences of those religious fathers, who carried with a holy loue (like so many pleasant Gales of wind blow­ing in the ayre, pointing vs to the hauen, and direct­ing vs to the poynt whereto vnload the profits of our flitting life,) did enrich, endowe, and possesse holy men, holy religion, holy places, with much, with large, with great both goods, preuiledges, and reue­news, [Page 70] offering vp themselues, and theirs, to furnish the worship of God with a sensible excellency, the true testimony to God of their inward piety.

This excellencie highly displeaseth others, as if God more delighted with beggery, then bountie, and were better pleased to see Pellagius standing before Ierom. ad­uers. Pella­gium. l. 1. c. 9. him in a slouenlie coate, then Aaron in a decent vest­ment. Pompeis Horses in a Stable by the Aulter, then the Diuine Sacrifices whereunto it was dedi­cated. Iulian spoyling, then Constantine enriching Theod. l. 2. cap. 24. the Church. Sabellius sitting Malancholy, then Basill making melody vnto the Lord in spiritu­all Basil. epist. ad Neoce­sar. 63. all Hymnes. Cayne seruing him with the worst, then Abell sacrificing the best, And more accep­ted the leane Oblations of a sparing hand, then the liberall contributions of a Cheerefull gi­uer.

Of all whatsoeuer Princely Munificence and christian Zeale hath giuen to be Ornaments for the Church, and Arguments of their piety, you (ho­norable Prelates (are the treasurers to keepe it, the Ouerseers to order it; and the Stewards to imploy it: If your fatherly care continue them vnto those religious vses; whereunto they were at first inten­ded, it will nourish a reuerent affection in all to­wardes the Church to beautifie it, Religion to obserue it, and your Order to Reuerence it.

Wherefore now that the Church hath recoue­red it selfe from the tempests and stormes of Newfang­lisme, and discipline gayned the re-establishment of [Page 71] those helpes wherein by longe disturbance it hath bene much hindred (the supreame hand of diuine prouidence vphold his Throane in a blessed perpetu­itie which hath done vs this good) let not the slack­ned raynes of your regiment giue waye vnto pro­phane Liberty, teach the Obstinate the execution of your Cannons, accept all occurrents that may ad­uance the honour of his Crowne and dignity, who by his princly approbation hath giuen them the strēgth of Lawes.

They are the rules by which your Episcopall fun­ction must be directed, and the Obliquity of Cler­gies disposition rectified. The constant obseruation of these, amongst those which are yours, will ground many reguler productions in the mindes of others. Qui leges reipub, o­culos esse dixerit, is perfecto nihil inde­cens pro­nūciauerit, quē admo­dū enim res maxime necessaria animali nō titubans o­culus, ita reip. Legū aequus & rectus sta­tus. Leo imperat. constitut. 19. They are the eyes by which your Iustice must be­hold the Actions of good men, to reward them, and to punish others. If these eyes be sleepy, your conniuence will be their incouragement; who with the stroake of will, doe contend against the Streame of order.

Austin. l. 19. con. Faustum. ca. 11. They are the Sinewes, by which religion, and herrites are made of neere neighbours, that the Acts of religion cannot absolutely be performed, if they want the furniture of comly ceremonies, nor the ce­remonies accounted sacred, but as by religious sepe­ration they serue to holy vses.

This should make you more carefullie dili­gent to restrayne the vncharitable Constructi­ons made by priuate Men of your Canonicall resoluti­ons, and to prouide that noe practise of Sathan, [Page 72] nor fraude of hipocrites seperate what God and his church hath so neerely ioyned.

Such do you bouldly forbid; be you afraid of Chrisost. orat. de nō contemnē ­da ecclesia dei, et diui­nis miste­rijs. them, and they wil scorne you, doe you suffer them, and they will trouble you, though you want your Cossier, you haue both rod and staffe to represse the insolent, and strengthen the weake, to conuert the incredulous, and rule the disordered, to reclaime the Barnard. l. 3. de con­sider. erronious, to convince seducers, and to bring them to amendment, or barre them liberty of deceipt.

In performance of all which, your Episcopall du­ties, bethinke your selues (my Lords) what the King, what his Councell, what the Country doth require of you, and if you be perswaded that Heauen hath in­spirited you, with this forme to extend the first frame, and aduance the successiue parts of his church?

If you studie the glory of Christ your first Consecra­tor, Dionisius. ca. 5. de Hi­erach ec­clesiastica. who hath excellenced your order, with the rule of others, that by your rule, holy orders might be ob­serued. If with due worshippe you reuerence the aspersion of his all-pacifing bloud, by which he hath set at one althings both in Heauen and Earth: Col. 1. 20. Seeke the peace of the Church by a well ordered concord of the Church, carry the hand of your Au­thority with an equall tenor, let not your actions swarue from your owne Cannons; what you haue pre­scribed to others, acknowledge it to be prescribed to your selues. The authority of your place, the seruour of your zeale the grauity of your persons, and light of your example, will grace your gouerment, and lead the Disordered into the path of orders.

\ Let your countenance be set vpon them, that are re­ligious wirh a fatherly propension, encline to imbrace them, which frame the contexture of their seruice by the line of duty.

Such as reclaime themselues, cherish with the hopes of fauour, least your stricktnesse towards them, make others more obstinate in their errors, and sith that the double dyed mindes of some will not easily loose their tincture, be specially watchfull ouer the limiters of your Authority.

Finally so rule as you would be obayed, your ca­nonicall rule shall haue a canonicall obedience, and giue vs the harte of hope, that as his highnesse with prince­ly resolution hath approoued this church, sounde in Doctrine, decent in Ceremonies, perfect in Gouer­ment, and holy in her Liturgies, so he will con­tinue her blessed in her peace, rich in her endowments, plentiful in her im­munities, and free from the woundes of malice.