Vpon these words,

PSAL. 69. 9.
The zeale of thy house hath eaten me up.

WITH AN ANSWER OF THE SAME AUTHOUR To some frivolous objections against the government of the Church.

Printed in the yeare 1641.


IF thy heart hath not made a Covenant with Ignorance, or not growne obstinate through pee­vish wilfullnesse, read, peruse, and digest these ensuing lines, dropt from the learned and ju­dicious quill of this most pious and renowned Au­thour; whose well-knowne worth and singular wis­dome may challenge (if not command) your faire acceptance: He appeares not here like David, ruining the Philistine; but like our Saviour, re­proving the Pharisees; reserving his downeright blowes for stronger Enemies; and more discove­ring the folly of his Foe, than the smartnesse of his scourge: whose sudden pen (not guilty of any thing that is not pretious) carries with it the As­pect, [Page] rather of an ingenious hast, then a studyed Confutation: Which neverthelesse upon ma­ture deliberation, if it convince not the erroneous fancy, and rectifies not the weake Judgement of unwilling ignorance, his Pearles are lost, till found by such as have the knowledge how to prize them.


CERTAINE FRIVOLOVS OBJE­ctions against the Government of the Church of England, answered by IOHN IEWEL, Bishop of Sarisbury.

The First Reason of the Novelists.

God so loved the Church, that He left a perfect patterne Novitio­rum prima Ratio. orderly. Ephes. 4.

But here is named neither Pope, nor Archbishop, nor Archdeacon.

HOW know you that the fourth Chap­ter ad Ephes. is a perfect patterne of Ec­clesiasticall Government? Wee have now, neither Apostles, nor Evangelists, nor Prophets, yet are they the chiefe in that patterne: Neither have we there, either Bishop, or Presbyter, or Diaconus, or Catechista, or Lector; and yet are these necessary parts in Ecclesiasticall Govern­ment; Therefore this Patterne is not perfect, to hold for ever; Neither were there then, any publique Churches, or Pulpits, or Schooles, or Vniversities, &c.

Saint Paul nameth neither Pope, nor Arch-bishop, I grant: and the Church is not governed by names, but by Offices. Every Bishop then was called Papa: And [Page] Anacletus, that was next after Peter, (if there be any weight in his words) nameth Archbishops.

The Second Reason. Secunda ra­tio.

The Synagogue of the Iewes was a figure of the Church of Christ, and God to the perfection of that Church omit­ted nothing.

I See not what you would conclude: Perhaps you will say, they had not the names of Pope, or Arch-Bishop: So had they not this name Episcopus in all Mo­ses Law: yet were not all Priests of like auntiency in government. They had other names that were equi­valent with Archbishops; as Principes Synagogae, Prin­cipes Sanctuarij, Principes familiarum Leviticarum, Principes familiarum Sacerdotalium, Principes Sacerdo­tum, Principes domûs Dei, Pontifex, Summus Pontifex, Summus Sacerdos. Therefore the negative reason is but weake.

Againe, whereas it is said, that to the perfection of the Synagogue there wanted nothing: it may be an­swered, that to the perfection thereof there wanted many things, as it is knowne and confessed. And as the Synagogue had not the names of Pope and Arch-Bi­shop; so had it not the name of Apostle, or Evangelist.

The Third Reason. Tertia ra­tio.

Where the substance of any thing is most perfect, there the accidents be most perfect: But the substance of true Re­ligion was most perfect in the Primitive Church, and yet there was then no Arch-Bishop. Ergo.

FIRst, this Maxime is not proved: for it may well be doubted whether the most perfect substance hath evermore most perfect accidents. And againe, the sub­stance of Religion is the same now, that it was then: The difference (if any be) standeth in the accidents, and not in substance.

In the Primitive Church, God raised up Apostles and Prophets, and gave them power extraordinary, as the gift of tongues, the gift of healing, the gift of go­vernment, &c. In place whereof, he hath now given Vniversities, Schooles, Bishops, Arch. Bishops, &c.

But you may say, There was then no Arch-Bishop: So may you say, that before King Saul there was no King in Israel: So may you say, that before of late times there was neither Duke nor Earle in England: so may you say, that in the Primitive Church there was neither Deane, nor Parson, nor Prebendary; And yet now, both in Ecclesiasticall and civill government, all these are thought necessary.

Erasm. in arguments epist. ad Ti­tum. Last of all, where you say, there was no Arch-Bishop in the Primitive Church, it is written by many, that Saint Paul made Titus Arch Bishop of Creta: * Erasmus saith, Paulus Titum Archiepiscopum Cretae consecravit: And Lyra likewise saith, Paulus instituit Titum Archi­episcopū Cretensium. If these Authorities like you not, Chrysostome saith, Chrysost. in 1. cap. Tit. Paulus Tito multorum Episcoporum judicium commisit: Now having the Government of many Bishops, what may we call him but an Arch-Bi­shop?

The Fourth Reason.

The Ecclesiasticall and civill government may not be con­founded, Quarta Ratio. or be together in one person: But to be a Cheife, or a Ruler, is a civill power, Ergo, it cannot be exercised by any Ecclesiasticall person.

BOth these governments were confounded in Mo­ses: Therefore, they may be confounded. And the Priests of Israel had the Iudgement and government of the people. And Saint Augustine was troubled with hearing, and determining of Causes: as appeareth by Possidonius.

And where you say, to be a Chiefe, or a Ruler, is a Civill government: nay in Ecclesiasticall causes it is Ecclesiasticall government, and not civill: And these differences of government may not so unadvisedly be confounded: This is the key of Ecclesiasticall corre­ction, and belongeth only to the Ecclesiasticall Offi­cer, and to none other. Hereof Saint Paul saith, Sen [...] ­rem ne corripueris nisi sub &c. Tradidi illum Satana, &c. This jurisdiction is not civill, but Ecclesiasticall; and therefore may be exercised by any Ecclesiasticall person.

I beseech you take these sudden answers in good part. As for these reasons; in my judgement, they are not made to build up, and they are too weake to pull downe. Stultitia nata est in corde pueri, & virga disci­plinae fugabit illam. It is but wantonnesse; correction Prov. 22. will help it.

PSAL. 69. V. 9.‘The zeale of thine house hath eaten me.’

CErtaine learned and wise men of old time, that had no understanding or sa­vour of God; when they considered with them­selves, to what end & pur­pose mankinde was created and set in this world: after they had driven the matter as far as they might by naturall knowledge, at length they concluded; some, that man was made to know the properties and qualities, the convenience or difference of naturall things, either in the ayre, or in the water, or in the earth, or under the earth; Some other, that man was made to consider and behold [Page 2] the Sunne and Moone, the Starres, & course, and revolutions of the Heavens: And so they judged, that man which either had most a­bundance of naturall reason, or beheld and considered the heavens best, to be most per­fect of all others; and that he came nearest to the end of his creation. Thus said they, as men without feeling of God, onely endued with the light of nature.

But (as God himselfe declareth, who fa­shioned us, and made us, and knoweth us best,) the very true end why man was made, was to know & to honour God: Therefore whoso knoweth him best, and honoureth him with most reverence, he is most perfect, he commeth neerest the end of his creation.

When Solomon had described the deceave­able vanities of the world, and said, vanitie of vanities, vanitie of vanities, all is vanitie. When he had concluded by long discourse, that ri­ches, Eccl. 1. Empires, honour, pleasures, know­ledge, and whatsoever else under the Sunne, is but vanity: he knitteth up the matter with these words, Feare God, and keep his Comman­dements: Eccles. 12. [Page 3] for this is the whole dutie of man: that is, this is truth, and no vanitie; this is our per­fection; to this end are we made: not to live in eating and drinking, not to passe our time in pleasure and follies, not to heap up those things which are daily taken from us, or from which we are daily taken away; but that in our words, in our life, in our bodie, & in our soule we doe service unto God; that we look above the Sunne and Moone, and all the heavens; that wee become the Tem­ples of the holy Ghost; that the holy Spirit of God may dwell in us, and make us fit in­struments of the glory of God.

Therefore God gave his holy word, and hath continued it from the beginning of the world untill this day: notwithstanding the Philosophers and learned men in all ages, who scorned it out as the word of folly, (for so it seemeth to them that perish;) notwith­standing the wicked Princes, and Tyrants, & high powers of the world, who consumed and burnt it, as false and wicked and sediti­ous doctrine; notwithstanding the whole [Page 4] world and power of darknesse were ever bent against it, yet hath He wonderfully con­tinued and preserved it without losse of one letter untill this day: that we have whereby truly to know him the true and onely God, and his sonne Jesus Christ whom he sent.

Therefore have we Temples & Churches, places to resort unto all together; to honour, to worship, and to acknowledge him to be our God; to joyne our hearts and voices to­gether, and to call upon his holy name. In such places God hath at all times used to o­pen his Majestie, and to shew his power; In such places God hath made us a speciall pro­mise to heare our praiers, whensoever wee call upon him: Therefore are they called the dwelling place and house of God; In such places all godly men set their greatest plea­sure; & thought themselves miserable, when they were secluded or put off from the same: as the Prophet and holy Prince David, Laeta­tus Psal. 122. sum in his quae dicta sunt mihi, in domum Domini ibimus: O (saith that holy man) my heart rejoyced within my body, when my fellowes [Page 5] called upon me, and said, let us goe into the house of the Lord. Againe, I am in love with the beau­ty of thy house. And againe, O how beautifull is thy Tabernacle, O Lord, O thou the God of hosts: my heart longeth and fainteth to come within thy Courts. His spirits were ravished with the sight & majesty of the Tabernacle: not for that the place it selfe at that time was so beautifull; for in Davids time it was almost rotten & ruinous, a homely thing to behold, nothing in comparison to that Temple that was afterwards built by Solomon: But therein stood the shew & worthinesse of that holy place, that Gods truth and law was opened and proclaimed in it; and the Sacraments & ceremonies so used, in such forme & order, as God had commanded them to be used, and the people receaved them obediently, & lived thereafter.

Therefore when the Tabernacle was re­stored; when the Arke was fet home from Obed-edom, and set in the mount Sion; when religion Revived, which through the negli­gence and malice of Saul was forsaken; when he saw his Nobilitie, his Bishops, his [Page 6] Priests, & all his people willing & forward, he could not refraine himselfe, but brake out and sang, Haec est dies quam fecit Dominus, ex­ultemus & laetemur in ea: This is the day which the Lord hath made, let us be glad and rejoyce in it: Let us be merry, and joy, that ever we li­ved to see it. Even so Paul, when in his time he saw the Gospell take root and prosper, & that the savour of life was powred abroad, that the kingdome of God was enlarged, & the kingdome of Satan shaken downe, his heart leaped, and sprang within him; Ecce, nunc tempus acceptabile; behold, now is the accep­table time; behold, God hath looked downe mercifully upon the world; behold, the day of salvation is come upon us.

But the godly man, as he rejoyceth at the beauty of Gods house, so when contrari­wise he seeth the same disordered filthily, when he seeth the Sacraments of God abu­sed, truth troden under foot, the people mocked, the name of God dishonoured; he cannot but lament and mourne, and finde himselfe wounded at heart. When the good [Page 7] King Iosias saw the book of God, which was so long hid in the wall, and out of re­membrance; when he considered the blind­nesse in which they had lived, and the un­kindnesse of their fore-fathers, he could not forbeare, but fell a weeping: he feared least God should take vengeance upon them for so great contempt of his word. When Ieremy saw the wilfulnesse and frowardnesse of the people, which would not submit them­selves and be obedient unto God, he cried, Oh that my head were full of water, and mine eies Ierem. 9. a fountaine of teares: that I might weep day and night &c. Such care had they for Gods peo­ple. Thus the zeale of Gods house had eaten them up.

Zeale (if any man know not the nature of the word) is an earnest affection, and ve­hement love: as is the love of a mother to­wards her children, or of the naturall childe towards his mother: This zeale cannot a­bide to see that thing which it loveth, despi­sed or hurt. Such zeale & care carrieth God over his people; he loveth them as a mother [Page 8] loveth her children; he will not suffer them to be hurt. By the Prophet Esay he saith, can Esay. 49. a woman forget her childe, and not have compas­sion on the sonne of her wombe? Though they should forget, yet will not I forget thee. Zachary Zach: 2. also saith, he that toucheth you, toucheth the ap­ple of his eye. For God hath said, they shall be my people, and I will be their God. Such care likewise beare all the godly towards their God: they love him with all their soule, with all their heart, with all their strength; they reverence him as their father, they are grieved with any blasphemy, and with any contempt of his holy name.

But as every man, be he never so wicked, yea even he that saith in his heart, there is no God; which is become filthy and abomina­ble in all his doings, yet in his talke outward­ly, saith, he hath a God, and that he believeth in him: even so there is none so wicked, or so forsaken of God in his heart, but he per­swadeth himselfe he hath the zeale of God: and what he doth in selfe-love of his owne fantasie, he will beare in hand he doth it for [Page 9] the loue of God. The overthrowers & wa­sters of the Church will seem to shew a spe­ciall care for the Church: dissemblers, hy­pocrites, despisers, scorners, even such as sin against the holy Ghost, which deny the truth of God after they have knowne it, which witting and knowing fight against the truth, which say of Christ we will not have him to rule over us, which worke that sin which will never be forgiven, in this world, nor in the world to come, yet notwithstanding will pretend and seem to have the zeale of God.

Thus the Scribes & Pharisees set up their bristles against Christ; thy Disciples keepe not the common fast thou sufferest them to pull and to eat the eares of corne, thou suffe­rest them to eat with unwashed hands, thou breakest the tradition of the Elders, thou breakest the law of God which he gave us by Moses, thou art a seditious teacher, thou art a Schismatick, thou art an Heretick. They said, We fast twice in the week, we have Abraham to our Father, we are Moses Disci­ples. [Page 10] Therefore when they heard Stephen speaking those heavenly words; Behold, I see Act: 7. the heavens open, and the Sonne of man standing at the right hand of God, through zeale they gave a shout with a lowd voice, and stop­ped their eares, and ran upon him all at once.

When Christ had said, Yee shall see the Son of man fit at the right hand of God, and come in Mark: 14. the clouds of heaven: the high Priest, through zeale, rent his cloathes; and said, yee have heard the blasphemie; this naughty man speaketh blasphemy against God: he called a Coun­cell; the Scribes and Pharisees met together; not one man amongst them, but of them­selvs: they looked about them as if they only were the pillars & buttresses of the Church, and were only zealous and carefull for the house of God. But their meeting was (as David forespake, and as Peter declareth, and as We know) against the Lord, and against his anointed: they were touched with the zeale of their own glory, and not with the zeale of Gods truth; they sought their own praise, but not the praise which is of God: [Page 11] they made cracks that they knew the Scrip­tures, that they were the Temple of God, that they had the consent of all Antiquity: as others have done since that time, and as wee see many doe this day: & in very deed, these men have now even as much as they had then, as by proofe and triall it will appeare.

There are others, which have a feeling of God, and a great care for his Church: but such a feeling and care as cometh either of their own fantasies, or of some opinion & credit they have in their fathers which were before them; not of the understanding of Gods pleasure. Such are they which offend God, not of malice or wilfulnesse, but onely for lack of teaching & understanding: Such were they which withstood S. Paul in all his preaching, for that they took him for an Heretique, and thought his preaching was a­gainst God. I beare them witnes (saith he) that they have the zeale of God, but not according to Rom: 10. knowledge: Such a zeal have many who forbid that which God commandeth, & command that which God forbiddeth: such a zeale had [Page 12] Paul himselfe; I was a blasphemer, and a perse­cutor, and an oppressor: but I was receaved to 1. Tim. I. mercy, for I did it ignorantly without beliefe. Such a zeale have they who think they doe God good service, when they kill and mur­ther the righteous and good servants of God. Such a zeale have they, who (as saith Nazi­anzen) defend Christ against Christ, and de­fend the Church against the Church. And these things doe they, not of malice, nor of wilfulnesse, nor against their conscience, but because they know not God the father, nor his Christ whom he hath sent: therefore they stumble at Christ, and spurne away the Gospell of God and think ill and speak evill of the word of life, because they know not the Gospell of God, nor the word of life. Thus they perswade themselves, that they defend the Church, that they honour the sonne of God, that they doe God great service, and that they have the zeale of God.

But this pride was ever in the heart of man and it appeared even in our grandfire Adam: whatsoever liketh us well, we think [Page 13] that cannot but please God. Such is the opi­nion we fondly conceive in our fantasies: in trust whereof, whatsoever we doe we think our selves sure and safe. Origen writing up­on Origen in 10, Rom. lib. 8. the place of the Apostle, Zelum Dei ha­bent, sed non secundùm scientiam: they have the zeale of God, but not according to knowledge: saith, similiter potest dicere Apostolus & de ali­is, quòd timorem Dei habeant, sed non secundùm scientiam; de aliis &c. in like manner the Apo­stle may say of others, they have the feare of God, but not according to knowledge; of others they have the love of God, but not according to know­ledge; of another, hee hath the faith of God, but not according to knowledge; and another may be said to fast, but not according to knowledge: And so in all things, whatsoever we doe, unlesse we have knowledge and understanding, it may be said unto us, that we have the zeale of a good worke, but not according to knowledge. I deo dan­da est praecipuè opera scientiae, ne res nobis infeli­citer accidat, ut in fide pofitifrustremur à fide, zelum habentes bonorum decidamus à bonis: Therefore all heed is chiefly to be given to the at­taining [Page 14] of knowledge, least it goe not well with us; least w [...] faile from our faith, when we think we be­lieve; & thinking we have a zeale of good works, we be found void of all good works. The wise man saith, this was not enough for them, that Wisd. 14 they erred in the knowledge of God: but whereas they lived in great warres of ignorance, th [...]se so many & so great plagues they called peace. The zeale that they had, and the contentation of their hearts, made them believe that all their superstition and idolatry, and other enormi­ties was Catholique unitie.

This zeale, as on the one side it hath many tokens of goodnesse, for that it hath a con­science, and a feare, and an obedience to­wards God; so on the other side it is very dangerous, because it lacketh knowledge: even as a ship, for lack of a governour, is ever in danger of the Rocks; and as the body which hath no eye, is ever in danger of fal­ling. Such kinde of zeale the greater it is, the worser it is; the more vehement it seemeth, the more vehemently it fighteth against God. For our good meaning maketh not our [Page 15] doings good: our zeale is not a rule whereby we may measure out, either our faith, or our works: but only the knowne will and plea­sure of God. Therefore speaketh God in this manner by the Prophet &say; my thoughts are Esai: 55. not your thoughts, neither are your waies my waies. Therefore saith Solomon, Trust in the Prov: 3. Lord with all thine heart, and leane not to thy own wisdome: in all thy waies acknowledge him, and he shall direct thy doings. This counsell also doth Moses give, take heed that yee doe as Deut: 5. the Lord your God hath commanded you: turn not aside to the right hand, nor to the left.

But the true and godly zeale proceedeth not from hypocrisie, or intention, but is led and trained by understanding, and is molten into the heart; and the vehemency and heat of it, no man knoweth, but he that feeleth it: It taketh away the use of reason: it eateth & devoureth up the heart; even as the thing that is eaten, is turned into the substance of him that eateth it; & as iron while it is bur­ning hot, is turned into the nature of the fire: so great and so just is the griefe that they [Page 16] which have this zeale, conceive, when they see Gods house spoiled, or his holy name dis­honoured. So saith Elias; I have been very jea­lous 1. King. 19 for the Lord God of hoasts: for the children of Israel have forsaken thy covenant, broken down thy Altars, and slaine thy Prophets with the sword, and I only am left, and they seek my life to take it away. So when Moses found that the people had forsaken God, and were fal­len down before a molten Calfe, & did put their trust in the work of their own hands, his wrath waxed hot, and he cast the tables out of his hand, and brake them in peices beneath the Exod. 32. mountaine: his heart was so inflamed with zeale, that he considered not what he had in his hand, nor what he did Jeremy, when he saw the disorder of the people, & How they were not mended with his preaching; and would inwardly conceale the griefe he con­ceaved; and purposed, not to make mention of the Lord, nor to speak any more in his name; yet could he not: for his zeale found way, and brake out; His word, saith he, was in Ierem. 20. mine heart as a burning fire shut up in my bones, [Page 17] and I was weary with for bearing, and I could not stay.

And, albeit there is much likenesse be­tween the rage and fury of hypocrites, & the godly zeale of good men; for either are hot, either are vehement, either wisheth re­dresse: yet this is an evident difference; god­ly zeale is tempered and seasoned with cha­rity; the ungodly is joyned with bitternesse and revenge; the godly seeketh to win, the ungodly to kill and to destroy; the ungodly have their hands full of bloud; they kill the Prophets; they say we have a law, and by our law He must dye; they say; come let us destroy them, that they be no more a nations Let not the name of Israel be had any more in remembrance; they burn the holy books of the Scriptures, as did Aza and Antiochus; they say, ransack it, pull it down, rase it to the foundation, let not one be left alive; they dig up the bodies of the dead out of their graves, they shew their crueltie upon the bones and ashes which were long before buried, and well nigh consumed. It grieveth [Page 18] them when they lack upon whom they may whet their bloudthirstie and cruell zeale; It grieveth them, no one thing else so much, that they did not work surely, and cut up the root. Such is the zeale of the un­godly: even such a zeale as was in Nero, in Caligula, (of whom it is reported, he wished that all the Romans had but one neck, that he might cut off all their heads at one stroke;) as was in Herod, in Anna [...], and Caiphas, & the like murtherers.

But the godly, when they see any disor­der, they doe nothing like the other: they mourne in their hearts, to see that the truth is not received; & to see the mindes of their brethren so obstinately hardned: they make prayer to God for them; they are deeply tou­ched with the feeling of such calamities, which God layeth upon other. The zeale of Moses could not like the Idolatry of the peo­ple▪ yet he went unto the Lord againe, and said, Now if thou pardon their sinne, thy mercy shall appeare: but if thou will not, I pray thee rase Exod. 32. me out of thy book which thou last written. Christ [Page 19] lamented over Jerusalem ô Jerusalem, Jerusalē which killest the Prophets, & stonest them which Mat. 23. are sent to thee: how often would I have gathered thy childrē together, as the hen gathereth her chic­kens under her wings, and yee would not: behold, your habitation shall be left unto you desolate. Paul suffered much at the hands of the wic­ked Jewes: they troubled the Church of God, they hindered the course of the Gospell, they were enimies of the Crosse of Christ, they were dogs, they were Conciliō yet he saith, I have great heavinesse, and continuall sorrow in Rom. 9. mine heart: for I would wish my selfe to be sepa­rated from Christ for my brethren that are my kindsmen according to the flesh, which are the Is­raelites.

David saith, Mine eyes gush out with rivers Psal. 118. of water, because they keepe not thy law. And again, My zeale hath even consumed me, because mine enimies have forgotten thy words. Againe, I saw the transgressours, & was grieved, because they kept not thy word. And when he saw the whole nation of Israel wasted by the eni­mies, how mournfull a complaint made hee [Page 20] to God? O God, the heathen are come into thine inheritance: thine holy Temple have they defiled, Psal. 79. and made Jerusalem heapes of stones: the dead bodies of thy servants have they given to be meat unto the foules of the heaven, and the flesh of thy Saints unto the Beasts of the earth. At this time, when the Tabernacle was lost, when Saul was unquiet, and the Priests were slaine, and the Prophets despised, and the people left without all comfort, he powreth out his heart in these words; Zelus domûstuae com­edit me: O Lord the zeale I beare unto thy house, hath eaten me up; it inflameth my he [...]rt, dry­eth my bloud, consumeth my marrow: such a care had he for the house of God; it was death unto him to see it so destroied and laid wast.

So Christ, when he saw the Temple of God foulely and unseemly abused; that they made the holy place a place for their unlaw­full and unhonest gaine by usury; that they turned Religion into robbery, sold Oxen, Sheep, and Doves, and kept their banks for exchange in the Temple; when the Priests [Page 21] and Levites, which should serve God, were become Merchants, and served themselves; when the Temple or house of God (which David purposed, and Solomon finished, and Ezechias and Esras and other godly Princes preserved, in which was kept the book of the law, whither all the people assembled to­gether to serve God) was not used like Gods house, but like a common faire or market, & was made a denne of theeves; when these grosse abuses were suffered, and things were let runne to such extremities, and all this un­der pretence of holinesse; as if it were not only lawfull, but needs it must be so: moved with zeale, he could not abide it; he made a scourge of small cords, and drove them all out of Ioh. 2. the Temple, and poured out the mony-changers, & overthrew the tables, & said, make not my fathers house a house of merchandize: And his Disciples remembred that it was written, the zeale of thy house hath eaten me up. This was no frantick or melancholy passion, neither in Moses, nor in David, nor in Christ: Moses was a very meek Numb. 12. man, above all that were on the earth; David [Page 22] was a man that heareth not, and in whose mouth are no reproofes; And Christ said, learne of me, for I am humble and meeke: when his Disciples James and John grew wrothful against the Samaritanes that would not receive him, and said, Lord wilt thou that Luk. 9. we command that fire come down from heaven, & consume them, even as Elias did? He turned a­bout, and rebuked them, and said, yee know not of what spirit you are: yet through zeale for Gods house, Christ whipped out the buyers and sellers, David shed forth teares abundantly, and Moses dasht in pieces the tables of Gods Commandements. All men ought to be pa­tient and gentle in matters appertaining to themselves: but in Gods cause no man must yeild or be patient.

In our daies, upon whom the end of the world is come, when we did lately see those times whereof our Saviour foretold so long sithence, that desolation should be in the ho­ly place; and such confusion, ignorance, and blindnes, that men should stumble at noon­daies; that truth should be a stranger upon [Page 23] earth; that men should forsake wholsome doctrine, and give eare unto fables; that the mystery of iniquity should worke; and the very elect (if it were possible) be deceived, what tryall was made of true & godly zeale? How notably did it shew it selfe against the rage and fury of the wicked? What should I speake hereof? The examples are fresh: you cannot forget them, you heard of them so late, it is so late since you did behold them. What moved so many, so learned, so vertu­ous, to yeild their backs to the scourge, their necks to the tormenters, their bodies to the fire, to forsake their goods, their friends, their parents, their wives & children, but the zeale of Gods house? Neither death, nor life, nor Angels, nor things present, nor things to come, was able to separate them from the love of God: they continued stedfast unto the end. The zeal of Gods house did eat them up.

But now God hath restored us; he hath taken away the desolation from us; he hath given us his truth; he hath revealed the man [Page 24] of sin; he hath raised up a banner of hope: we see and enjoy such things as many Kings & Prophets would have enjoyed, & could not: what remaineth, but that we take the zeale of the Lords house into our hearts, and seek by all meanes the glory of the same? As our good fathers and brethren shewed the ve­hemency of their love in disliking the disor­ders which troubled the Church of God, so in this blessed peace which God giveth to his Church, let us witnesse our earnest zeale in seeking that it may be made beautifull & established for ever.

Let our next care be, to continue posses­sion: Kingdomes are preserved by the same meanes, by which they were first gotten: that which is conquered by zeale, by carefull zeale must be kept. It was said of Anniball, that he knew how to get the victory, but how to use it he knew not: Many have lost that by negligence, which they had by dili­gence wonne. Therefore we ought, as our hearts were carefull and desirous to see these daies, so by our thankfulnesse to God for so [Page 33] great a blessing, and by christian and godly providence fore-see such meanes whereby we may long hereafter enjoy the same. When Phydias had made the pourtraiture of Jupiter Pisanus, he overlaid it with oyle, that it might continue fresh and greene, & never putrifie: When God gave order to Noah for making the Arke, he said, thou shalt pitch it within and without with pitch, that it might be sound and sure and abide the waves.

He which challengeth to himselfe that proud and wanton name, to be called the head of the universall Church, after by litle and litle he was gotten into possession, was not behinde hand by all meanes to main­taine and keep the same: In this policie he took away the reading of the Scriptures from the people; he made Noble-men and Princes his Cardinalls; he threw down, and set up, and changed whom and what hee would; The Kings and States of the world, the Bishops, Professours, and Schollars in Universities, and Preachers, were brought to sweare allegiance and obedience unto him: [Page 26] I devise not this the stories here of are abroad, and the oath which they took is known; his authority grew greater then the authority of generall Councells; nothing might be de­creed in Councels, but what pleased him; none might be admitted to speak in Coun­cels, but such as were sworne to him; he had all law in his breast. There was sometimes a proclamation made in Rome that, for conside­rations, no man should erect or build up any Theatre; and that if any were set up, it should be rased & pulled downe: Pompeius, a Gentle­man of great wealth and noble courage, did build a Theatre; such a one as before had not been seen, which would receive 2500 men, contrary to the Proclamation and order ta­ken: But doubting least the next Magistrates should destroy it, he caused a place of religi­on to be set upon it, and called it the Temple of Ʋenw: whereby he provided, that if any would overthrow it because it was a Thea­tre, they might yet spare it for the Temples sake: for to pull down a Temple, was sacri­ledge. Even so there have been proclamati­ons [Page 27] & Canons that no man should be called the chiefe or the head of all Churches, or u­surp such authority over others: but whē the Pope built up his supremacy against the mea­ning of such Canons, he pretended religion for his doing; he said it was. de jure divino that no man should presume or attempt a­gainst it, and that so his power might conti­nue forever.

If they have been thus carefull to main­taine falshood, how much more carefull should we be to maintaine the truth? If they to advance their own kingdome, how much more we to set forth the kingdome of God, and to build up the Church of Christ? And if they sought to doe that by lyes, and by false meanes, why should we be slack to use the right, and true, and good meanes, whereby that good thing which God hath wrought for us may be established? And albeit there be many waies, by which the kingdome of God may be maintained; as the favour and countenance of the Prince, which so com­forteth and cherisheth the Church, as the sun [Page 36] beames comfort and cherish the earth; and knowledge, and learning, and discipline, which are as the life & the sinewes, & with­out which the Church must needs fall asun­der: at this time, I will leave to speak of the rest, & only stay upon Learning, which may truly be called the life or the soule of the Church, and of Christian Religion.

How necessary a thing they have counted Learning to the setting forth of Religion, the stories of our old Fathers, of Heathens, & Christians in all ages doe witnesse: They thought that neither Religion might stand without knowledge, nor knowledge were to be esteemed without Religion. Charles the great, that he might the better plant Religion in Saxonie and Helvetia, did erect many pla­ces for increase of Learning: he knew well that there was no other way better to esta­blish Religion. The Cathedrall Churches, before such times as ignorance and blindnes grew over all the world and brought in an universall corruption, maintained Schooles of learning, that the doctrine which was [Page 37] taught in those places, might be defended a­gainst the gainesayers by such learned men as were there bred up. The Princes of Germanie, and the free cities, after they had received the Gospell, they dissolved their Monasteries, which had been harbourers for such as lived in idlenesse: and set up Schooles and Colledges, which should be nurceries to breed up learned men that might be able to teach the people, & to main­taine Religion: whereby it came to passe, that in short time they had great store of worthy and learned men.

This did they well see, that have been the enimies of Religion: and therefore used all meanes to hinder the increase of Learning, that they might have the better way to over­throw Religion: For if Learning decay, it is likely that Religiō cannot abide. Beare with me, if I speak that which may seem more fit for some other place, then for this audience: the best here understandeth me well. Ino­ther Countries the receiving of the Gospell hath alwaies been cause that Learning was [Page 30] more set by, and learning hath ever been the furtherance of the Gospell. In England I know not how it cometh otherwise to passe: for since the Gospell hath been recei­ved, the maintenance for learning hath been decayed, & the lack of Learning will be the decay of the Gospell. Would God it were not so, or that yet, before the fault be incurable, there may be some redresse.

Loath I am to speak; yet the case so requi­reth that it is needfull to be spoken. I trust I shall speak in the hearing of them that will consider it. Maintenance of Learning, whereby an able and sufficient ministerie may grow and bee established in all the Churches of this Realm, is to be wished for: The good estate of this noble Kingdome, the comfort of posterity, the stay of Religion, the continuing of the Gospell, the removing of darknesse hangeth upon it. One asked some­times, how it was that in Athens, so goodly and great a Citie, there were no Physitions? To whom this answer was made, because there are no rewards appointed for them [Page 31] that practise Physick. The same answer may be made for our times: the cause why the Church of God is so forsaken, is the want of zeal in them that should either for their cut­tesie, or for their abilitie, be fosterers of lear­ning, and increase the livings where occasi­on is, and give hope and comfort to learned men. What said I? increase? nay the Livings and provision which heretofore were given to this use, are taken away.

Have patience, if any such be here, as I well know there are, whom these things touch suffer me to speak the truth; it is Gods cause. The livings of such as are in the Mi­nistery, are not in their hands to whom they are due: all other labourers & artificers have their hire increased double as much as it was wont to be: only the poore man that la­boureth and sweateth in the Vineyard of the Lord of hostes, hath his hire abridged and a­bated. I speak not of the Curates; but of Par­sonages and Vicarages, that is of the places which are the Castles and Towers of fence for the Lords Temple: They seldome passe [Page 40] now adaies from the Patron, if he be no bet­ter then a Gentleman, but either for the Lease, or for present mony: Such Merchants are broken into the Church of God; a great deale more intolerable then were they whō Christ chased and whipped out of the Tem­ple. Thus they that should bee carefull for Gods Church; that should be Patrons to pro­vide for the consciences of the people, and to place among them a learned Minister (who might be able to preach the word unto them out of season and in season, and to fulfill his Ministery,) seek their own, and not that which is Jesus Christs; they serve not Jesus Christ, but their belly. And this is done, not in one place, or in one country, but through­out England: A Gentleman cannot keep his house, unlesse he have a Parsonage or two in farme for his provision.

O mercifull God, whereto will this grow at last? If the misery which this plague wor­keth would reach but to one age, it were to­lerable: but it will be a plague to posterity; it will be the decay and desolation of Gods Church.

[Page 41] Young men, which are toward and lear­ned, see this; they see, that he which feedeth the flocke, hath least part of the milke; he which goeth to warfare hath not halfe his wages: Therefore they are weary & discou­raged, they change their studies, some be­come prentices, some turne to Physick, some to Law, all shun and fly the Ministery. And besides the hinderance that thus groweth by wicked dealing of Patrons by reason of the Impropriations, the Vicarages in many pla­ces, and in the properest market-townes are so simple, that no man can live upon them: and therefore no man will take them. They were wont to say, Beneficia fine cura; Benefi­ces without charge: but now may be said, Cura fine Beneficio; Charge or cure without Benefice. I speak not this of myselfe: many here present know I speak the truth: and my selfe know the places which have continued still these many yeares without a Minister resident a­mong them, and have provided themselves as they might with their own mony.

Your Graces subjects had hope of amend­ment, [Page 42] in your Graces late Visitation: but yet it standeth still in case as miserable as it did before. I know, your Grace heareth not of these matters: And I hope, God will work in Your Gracious heart, to provide some reme­dy against them. For otherwise, the Schools will be forsaken, the Church desolate, the people wild and dismaied, the Gospell dis­credited: otherwise, we shall see that wrought against the house of God, that ne­ver any Jeroboam, or Julian, or Licinius could have brought to passe against us. This noble Realme, which ever was famous for the name of Learning, is like thereby to come to such Ignorance and Barbarisine, as hath not bin heard of in any memory before our time.

I know, that there are grievous complaints made, that the Bishops appoint Priests & Mi­nisters that are ignorant, and have no under­standing in the Latine tongue. Would God it were not true: or would God that they which be the causers hereof, would some­what help to amend it. But alas, are we able to make learned men upon the sudden? Or [Page 43] can we make others then such as come unto us, or will come to live in misery?

But there are many which can say, such as be Ministers in the Church, should teach freely, without hope of recompence or hire for their labour; Our preaches are no better then Peter and Paul, and the other Apostles; they are no better then the holy Prophets, who lived poorely; poverty is a commenda­ble estate. So say some, in like devotion as did Judas, What needed this wast? this might have, been sould for much, & given to the poore not that he cared for the poore, but because he was a theife and had the bag, and bare that which was given. I doubt not, there are many wth teach Christ for Christs sake; which say in their soule, the Lord is my portion; who in that heavy time, from which God delivered the, if they might have received their life only for a re­compence, would have been glad to take the paines; who seek you, and not yours; which have forsaken all they had, to follow Christ: I doubt not there are such.

But for the hope of posterity, I report me [Page 44] to all you which are Fathers, & have childrē for whom yee are carefull. Although your selves have a zeale and care for the house of God, yet will you breed them up, keep them at schoole untill 24 yeares old to your char­ges, that in the end they may live in glorious povertie, that they may live poorly, & naked, like the Prophets and Apostles? Our posterity shall rue that ever such fathers went before them: and Chronicles shall report this con­tempt of Learning among the punishments & murraines & other plagues of God. They shall leave it written in what time, & under whose raigne this was done. Or if we grow so barbarous, that we consider not this, or be not able to draw it into chronicle, yet for­raine nations will not spare to write this, & publish it to our everlasting reproach and shame.

In the mean time, what may be guessed of their meaning, which thus ravin and spoile the house of God? which decay the provisiō thereof, & so basely esteem the Ministers of his Gospell? they cannot say to God, the zeal of [Page 45] thy house hath eaten me up. Howsoever in other things they doe well; howsoever they seem to rejoyce at the prosperity of Sion, and to seek the safety and preservation of the Lords anointed, yet needs must it be that by these meanes forraigne power (of which this Realme by the mercy of God is happily delivered) shall again be brought in upon us. Such things shall be done unto us, as we be­fore suffered: the truth of God shall be taken away; the holy Scriptures burnt and consu­med in fire; a marvellous darknesse and ca­lamity must needs ensue. For if the tempest be so dark in the sea, that the load-star loose her light, and the needle faile to give token of the North Pole, no marvell though the ship lose her course, and be swallowed up in the sands.

The Gospell of Christ is the fountaine of light and of knowledge: It cannot be main­tained by ignorance and darknesse; these be the props of their kingdome, which take a­way the Scriptures; which hold the people in blindnesse; which fly the light; which [Page 46] have their Common-prayers, administer the Sacraments, marry, bury their dead in a strange tongue, that the people may under­stand nothing; which make a famine of hea­ring the word of God; which stop up the springs of the water of life; which take away the keyes of the kingdome of heaven, & nei­ther enter in themselves, nor suffer them that would enter; which say, ignorance is the mother of devotion; and the Church is then in best order, and the people most devout, when they are hood-winkt, and blinded, & see nothing.

These are not fit instruments wherewith we may overcome the adversaries; this is not the sword of the Spirit; these are not the spirituall weapons which cast downe holds and every high thing that is exalted against the knowledge of God. What man, that would keep out his enimie, will pull downe his holds? What Captain that meaneth to give a forcible assault upon the enimy, will discourage his fighting souldiers? but our souldiers are out of courage; our Castles are [Page 47] falne: therefore that which we feare, will fall upon us.

The Oxe that treadeth out the corne is mussled; he that goeth to warfare, recei­veth not his wages; the cry hereof goeth up into the eares of the Lord of hosts. He will not abide so great contempt of his word and preachers: his owne name is thereby dis­honoured. Our Saviour saith, he that despiseth Luk. 10. 1. Thess. 4. you, despiseth me. And St Paul, he that despiseth these things, despiseth not man but God. And think we, that he will suffer his holy name to be despised? nay, his wrath is already kind­led; he hath already begun his judgements, & therfore many places are left desolate. There is none that can warn them of their sin, none that can move them to repentance, none that can preach unto them forgivenesse through Christ, none that can instruct them in the comfort of everlasting life: because they work such things against the Lord, the hearts of many are astonished; though they heare, they understand not; they scorn & jest at the word of salvation; it is unto them a [Page 48] savour of death unto death; they are earthly minded; whose God is their belly, & whose glory is their shame.

For this cause you liue still in your sins, in adultery, in covetousnes, & in pride, without any feeling of conscience, without any feare of God. Your daughters, your Heires, to whom you shall leave your lands, are stolne away from you. Robberies and thefts are so common, as if it were not only lawfull, but also commendable; as if sin were no sin, and hell fire but a fable.

Thus we provoke God to anger: many walk, of whom we cannot think but with weeping: they are the enimies of the crosse of Christ: the name of God is blasphemed through them. Many are so ignorant, they know not what the Scriptures are, they know not that there are any Scriptures, they call them hereticall and new Doctrine: many will believe neither side, what­sover they alleadge; bring they truth, bring they falshood; each they Christ, teach they Antichrist, they will believe neither, they [Page 49] have so hardned their hearts: Be the Preacher rough or gentle, learned or unlearned; let him use authority of the Scriptures, of the Doctors, of the Councels, of Decrees or Decretals, of Gods law, of mans law, nothing will move them, nothing will please them, because the Ministery of God, and thereby God himselfe is despised.

These words haply seem sharp & over ve­hement: but the darknes of our hearts against God, and the lack of zeale to his house, inforce me to them. We are almost fallen into the low­est pit: we are left without zeale, as senslesse men, and as if we had clean forgotten our selves, as the heathen, which know not God. Therefore, unlesse we repent, the kingdome of God shall be taken away from us: he will send upon this land a famine of the word: Hierusa­lem shalbe overthrowne, and made an heap of stones: the man of sin, & they which have not the love of the truth, shall prevaile with many, and withdraw them from obedience to the Prince: this noble Realm shall be subject to forraigne nations. All this will the zeale of the Lord of hosts bring to passe.

[Page 50] I could have spent this time in opening some other matter: but nothing, in my judgement, is more worthy your good consideratiō & spee­dy redresse. I would be loath, rashly or rudely to abuse the reverence of this place: but unlesse these things be cared for; unlesse we shew forth greater zeal then hitherto; if the yeares to come eat up and take away from the Ministe­ry, as the late yeares have done, there will not be left, within a while, any to speak the word of God out of this place, the Pulpits shall have none to use them, the people shall grow wilde and void of understanding.

When Xerxes beheld the great company of Souldiers, suddēly he brake into teares & wept bitterly: one said to him, ô Sir, you have cause to rejoice, you have a goodly company, they are able to fight for you against any nation. But what shall become of them, saith Xerxes? after a 100 yeares not one of all these shall be left a­live. If the view of the small number of Prea­chers might be taken, how few they are, and how thin they come up, we have greater cause then Xerxes to lament, if we have any zeale to the house of God: for of the Preachers which [Page 51] now are, within few yeares none will remaine alive. And Xerxes his souldiers left issue behind them, which might afterwards serve their country: But there is like to be small increase for the supply of learned men. The Lord shall lack men to bring in his harvest: the litle ones shall call for bread, and there shall be none to give it them. They that shall come after us, shal see this to be true; there is no house so spoiled, as the house of the Lord; there is no servant so litle rewarded, as the servant of Christ, and the dispensers of the mysteries of God.

Oh that your Grace did behold the misera­ble disorder of Gods Church: or that you might foresee the calamities which will follow. It is a part of your Kingdome, and such a part, as is the principall prop and stay of the rest. I will Cyrill: E­pist: ad The­odos: & va­lent. say to your Majestie, as Cyrillus sometimes said to the godly Emperours Theodosius and Valen­tinian, Ab ea quae erga Deum est pietate Reipub: vestrae status pendet; the good estate and welfare of your Commonwealth hangeth upon true godlinesse. You are our governour, you are the Nurce of Gods Church; we must open this griefe before you. God knoweth if it may be redressed, it [Page 52] hath grown so long, and is run so farre: but if it may be redressed, there is no other beside your Highnesse, that can redresse it.

I hope, I speake truly, that which I speake without flattery; that God hath endued your grace with such measure of learning & know­ledge, as no other Christian Prince: he hath gi­ven you peace, happinesse, the love and true hearts of your subjects. Oh turne and employ these to the glory of God; that God may con­firme in your Grace the thing which he hath begun. To this end hath God placed Kings and Princes in their State, as David saith, that they may serve the Lord; that they may see, & cause others to see to the furniture of the Church. The good Emperour Justinian cared for this, as much as for his life: Constantine, Theodosius, Va­lentinian, and other godly Princes called them­selves Vasallos, the subjects and bond-servants of God▪ they remembred that God furnished them in their houses; and were not unmind­full to furnish his house.

When Augustus had beautified Rome with setting up many faire buildings, he said, [...] later it iam, marmore am reddidi: I found it made of [Page 53] brick, but I leave it made of marble. Your Grace, when God sent you to your inheritance & the right of this Realme, found the Church in hor­rible confusion: & in respect of the true wor­ship of God a Church of brick; or rather, as E­zechiel saith, daubed up with unseasoned morter. Your Grace hath already redressed the doctrine now cast your eies towards the Mi­nistery; give courage and countenance unto Learning, that Gods house may be served: so shall you leave to the Church of God, a testimo­ny that the zeal of the Lords house had eaten you up.

And you, ô dearely beloved, if there be any such which are neither hot nor cold; which doe the work of the Lord negligently; which esteem the word of God but as a matter of po­licy; which are ashamed to be called Profes­sours of the Gospell of Christ: pray unto God, that he will increase your zeal. Let us continue rooted and built in Christ, and stablished in the faith: let us have care for the house of God. Whosoever is not after this sort zealous, is a man of a double heart. We may not halt be­tween two opinions: If the Lord be God, fol­low [Page 54] him; but if Ball be he then goe after him: he that is not with Christ, is against him. Many talke of the Gospell, and glory in their know­ledge: but it is neither talke, nor knowledge, which shall save them in that day. He that fea­reth the Lord, and serveth him with a pure heart, and may truly say, the zeal of thine house hath consumed me, he shall be saved. If they shall not escape which have zeale without knowledge, what shall become of us, which have knowledge without zeale?

And you, whosoever you are that by such meanes have decayed the Lords house, and a­bridged the provision and maintenance there­of, and see the miserable wrack of Gods Church: if there be any zeale of God in you, if you have any fellowship of the spirit, if any compassion and mercy, if you love God, if you desire the continuance of the Gospell, Oh re­member you have the Patrimonie due unto them that should attend in the Lords house. You take unto your selves wrongfully that which was not lotted for you Give unto Caesar those things which belong to Caesar, and unto God the things which appertaine to him, and [Page 55] make for the beautie & furniture of his house. Enrich your selves by lawfull meanes, & with­out the spoile and wast of Gods Church. Let not the Ministery by your meanes be despised: you enriched them which mocked, & blinded, and devoured you; spoile not them now that feed, and instruct, and comfort you. Let us seek the glory of God; let us at length serve the Lord, and not our belly and greedie wanton­nesse.

So shall God blesse you, and prosper you in all your affaires: so shall he strike a terrour of you into all forraigne Princes that dwell a­bout you: so shall your heart be kept stedfast in the hand of God: so shall your heart be per­fect before the Lord: so shall you leave such as shall alwaies praise the Lord in Sion: so shall you see your childrens children, and peace up­on Israel.

And thou, ô most mercifull Father, grant that thy words be not spoken in vain: it is thy cause. Thou art our Father, we are as clay in thine hands. Thou hast the key of our hearts. give zeale to them that have knowledge, give [Page 56] knowledge to them that have zeale; that they may be enflamed and ravished with the love of thy house, to sorrow for the decay there­of, and to doe all their endeavour to build up and establish the same for ever.



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