These be "posthumi hæresium filii;" heresies that arise out of the ashes of other heresies that are extinct and amortised.

sule providentiam Dei, cum verbo Dei ;" take counsel of the providence of God, as well as of his word. Neither yet do I admit that their form, although it were possible and convenient, is better than ours, if some abuses were taken away. The parity and equality of ministers is a thing of wonderful great confusion, and so is an ordinary government by synods, which doth necessarily ensue upon the other.

It is hard in all causes, but especially in religion, when voices shall be numbered and not weighed: "Equidem," saith a wise father, "ut vere quod res est scribam, prorsus decrevi fugere omnem conventum episcoporum; nullius enim concilii bonum exitum unquam vidi; concilia enim non minuunt mala, sed augent potius." To say the truth, I am utterly determined never to come to any council of bishops: for I never yet saw good end of any council; for councils abate not ill things, but rather increase them. Which is to be understood not so much of general councils, as of synods, gathered for the ordinary government of the church. As for the deprivation of bishops, and such like causes, this mischief hath taught the use of archbishops, patriarchs, and primates; as the abuse of them since hath taught men to mislike them.

This manner of apprehension doth in some degree possess many in our times. They think it the true touchstone to try what is good and evil, by measuring what is more or less opposite to the institutions of the Church of Rome, be it ceremony, be it policy, or government; yea, be it other institutions of greater weight, that is ever most perfect which is removed most degrees from that church; and that is ever polluted and blemished, which participateth in any appearance with it. This is a subtile and dangerous conceit for men to entertain; apt to delude themselves, more apt to delude the people, and most apt of all to calumniate their adversaries. This surely, but that a notorious condemnation of that position was before our eyes, had long since brought us to the rebaptization of children baptized according to the pretended Catholic religion: for I see that which is a matter of much like reason, which is the reordaining of priests, is a matter already resolutely maintained. It is very meet that men beware how they be abused by this opinion; and that they know, that it is a consideration of much greater wisdom and sobriety to be well advised, whether in general demolition of the institutions But it will be said, Look to the fruits of the of the Church of Rome, there were not, as men's churches abroad and ours. To which I say, that actions are imperfect, some good purged with the I beseech the Lord to multiply his blessings and bad, rather than to purge the church, as they graces upon those churches a hundred fold. But pretend, every day anew; which is the way to yet it is not good, that we fall on the numbering make a wound in the bowels, as is already begun. of them; it may be our peace hath made us more The fourth and last occasion of these controver- wanton: it may be also, though I would be loath sies, a matter which did also trouble the church in to derogate from the honour of those churches, former times, is the partial affectation and imita- were it not to remove scandals, that their fruits tion of foreign churches. For many of our men, are as torches in the dark, which appear greatest during the time of persecution, and since, having afar off. I know they may have some strict orders been conversant in churches abroad, and received for the repressing of sundry excesses: but when a great impression of the form of government there I consider of the censures of some persons, as ordained, have violently sought to intrude the same well upon particular men as upon churches, I upon our church. But I answer, "Consentiamus think on the saying of a Platonist, who saith, in eo quod convenit, non in eo quod receptum est;""Certe vitia irascibilis partis animæ sunt gradu let us agree in this, that every church do that which praviora, quam concupiscibilis, tametsi occulis convenient for the state of itself, and not in tiora;" a matter that appeared much by the anparticular customs. Although their churches had cient contentions of bishops. God grant that we received the better form, yet, many times it is to may contend with other churches, as the vine be sought, "non quod optimum, sed e bonis quid with the olive, which of us shall bear the first proximum;" not that which is best, but of good fruit; and not as the brier with the thistle, which things which is the best and readiest to be had. of us is most unprofitable. And thus much touchOur church is not now to plant; it is settled and ing the occasions of these controversies. established. It may be, in civil states, a republic is a better policy than a kingdom: yet, God forbid that lawful kingdoms should be tied to innovate and make alterations. "Qui mala introducit, voluntatem Dei oppugnat revelatam in verbo; qui nova introducit, voluntatem Dei oppugnat revelatam in rebus;" he that bringeth in evil customs, resisteth the will of God revealed in his word; he that bringeth in new things, resisteth the will of God revealed in the things themselves. "Con

Now, briefly to set down the growth and progression of the controversies; whereby will be verified the saying of Solomon, that "the course of contention is to be stopped at the first; being else as the waters, which, if they gain a breach, it will hardly ever be recovered.

It may be remembered, that on that part, which calls for reformation, was first propounded some dislike of certain ceremonies supposed to be superstitious; some complaint of dumb ministers who

possess rich benefices; and some invectives against the idle and monastical continuance within the universities, by those who had livings to be resident upon; and such like abuses. Thence they went on to condemn the government of bishops as a hierarchy remaining to us of the corruptions of the Roman church, and to except to sundry institutions in the church, as not sufficiently delivered from the pollutions of former times. And, lastly, they are advanced to define of an only and perpetual form of policy in the church; which, without consideration of possibility, and foresight of peril, and perturbation of the church and state, must be erected and planted by the magistrate. Here they stay. Others, not able to keep footing in so steep ground, descend farther; That the same must be entered into and accepted of the people, at their peril, without the attending of the establishment of authority. And so in the mean time they refuse to communicate with us, reputing us to have no church. This has been the progression of that side: I mean of the generality. For, I know, some persons being of the nature, not only to love extremities, but also to fall to them without degrees, were at the highest strain at the first.

consider seriously and attentively, how near they are unto them, with whom, I know, they will not join. It is very hard to affirm, that the discipline, which they say we want, is one of the essential parts of the worship of God; and not to affirm withal, that the people themselves, upon peril of salvation, without staying for the magistrate, are to gather themselves into it. I demand, if a civil state receive the preaching of the word and baptism, and interdict and exclude the sacrament of the Lord's Supper, were not men bound upon danger of their souls to draw themselves to congregations, wherein they might celebrate this mystery, and not to content themselves with that part of God's worship which the magistrate had authorized? This I speak, not to draw them into the mislike of others, but into a more deep consideration of themselves: "Fortasse non redeunt quia suum progressum non intelligunt."

Again, to my lords the bishops I say, that it is hard for them to avoid blame, in the opinion of an indifferent person, in standing so precisely upon altering nothing; "leges, novis legibus non recreatæ, acescunt;" laws, not refreshed with new laws, wax sour. "Qui mala non permutat, in bonis non perseverat;" without change of ill, a man cannot continue the good. To take away many abuses, supplanteth not good orders, but

turbulenta est, æque ac novitas;" a contentious retaining of custom is a turbulent thing, as well as innovation. A good husband is ever pruning in his vineyard or his field; not unseasonably, indeed, not unskilfully, but lightly; he findeth ever somewhat to do. We have heard of no offers of the bishops of bills in parliament; which, no doubt, proceeding from them to whom it properly belongeth, would have everywhere received acceptation. Their own constitutions and orders have reformed them little. Is nothing amiss? Can any man defend the use of excommunication as a base process to lackey up and down for duties and fees; it being a precursory judgment of the latter day?

The other part, which maintaineth the present government of the church, hath not kept one tenor neither. First, those ceremonies which were pre-establisheth them. "Morosa moris retentio, res tended to be corrupt, they maintained to be things indifferent, and opposed the examples of the good times of the church to that challenge which was made unto them, because they were used in the later superstitious times. Then were they also content mildly to acknowledge many imperfections in the church: as tares come up amongst the corn: which yet, according to the wisdom taught by our Saviour, were not with strife to be pulled up, lest it might spoil and supplant the good corn, but to grow on together till the harvest. After, they grew to a more absolute defence and maintenance of all the orders of the church, and stiffly to hold, that nothing was to be innovated; partly because it needed not, partly because it would make a breach upon the rest. Hence, exasperated through contentions, they are fallen to a direct condemnation of the contrary part, as of a sect. Yea, and some indiscreet persons have been bold in open preaching to use dishonourable and derogatory speech and censure of the churches abroad; and that so far, as some of our men, as I have heard, ordained in foreign parts, have been pronounced to be no lawful ministers. Thus we see the beginnings were modest, but the extremes are violent; so as there is almost as great a distance now of either side from itself, as was at the first of one from the other. And, surely, though my meaning and scope be not, as I said before, to enter into the controversies themselves, yet I do admonish the maintainers of the alone discipline, to weigh and VOL. II.-53

Is there no mean to train and nurse up ministers, for the yield of the universities will not serve, though they were never so well governed; to train them, I say, not to preach, for that every man confidently adventureth to do, but to preach soundly, and to handle the Scriptures with wisdom and judgment? I know prophesying was subject to great abuse, and would be more abused now; because heat of contentions is increased: but I say the only reason of the abuse was, because there was admitted to it a popular auditory; and it was not contained within a private conference of ministers. Other things might be spoken of. I pray God to inspire the bishops with a fervent love and care of the people; and that they may not so much urge things in controversy, as

things out of controversy, which all men confess to be gracious and good. And thus much for the second point.

Now, as to the third point, of unbrotherly proceeding on either part, it is directly contrary to my purpose to amplify wrongs: it is enough to note and number them; which I do also, to move compassion and remorse on the offending side, and not to animate challengers and complaints on the other. And this point, as reason is, doth chiefly touch that side which can do most: "Injuriæ potentiorum sunt;" injuries come from them that have the upper hand.

for her majesty, without the additions of her style; whereas the very form of prayer in the book of Common-Prayer hath, "Thy servant Elizabeth," and no more: If a third shall be accused, upon these words uttered touching the controversies, “tollatur lex, et fiat certamen," whereby was meant, that the prejudice of the law removed, either reasons should be equally compared, of calling the people to sedition and mutiny, as if he had said, away with the law, and try it out with force: If these and other like particulars be true, which I have but by rumour, and cannot affirm; it is to be lamented that they should labour amongst us with The wrongs of them which are possessed of so little comfort. I know restrained governments the government of the church towards the other, are better than remiss; and I am of his mind that may hardly be dissembled or excused: they have said, Better is it to live where nothing is lawful, charged them as though they denied tribute to than where all things are lawful. I dislike that Cæsar, and withdrew from the civil magistrate laws should not be continued, or disturbers be the obedience which they have ever performed unpunished: but laws are likened to the grape, and taught. They have sorted and coupled them that being too much pressed yields a hard and with the "family of love," whose heresies they unwholesome wine. Of these things I must say; have laboured to destroy and confute. They have" Ira viri non operatur justitiam Dei ;" the wrath been swift of credit to receive accusations against of men worketh not the righteousness of God. them, from those that have quarrelled with them, but for speaking against sin and vice. Their accusations and inquisitions have been strict, swearing men to blanks and generalities, not included within compass of matter certain, which the party which is to take the oath may comprehend, which is a thing captious and strainable. Their urging of subscription to their own articles, is but "lacessere, et irritare morbos Ecclesiæ," which otherwise would spend and exercise themselves. "Non consensum quærit sed dissidium, qui, quod factis præstatur, in verbis exigit:" He seeketh not unity, but division, which exacteth that in words, which men are content to yield in action. And it is true, there are some which, as I am persuaded, will not easily offend by inconformity, who, notwithstanding, make some conscience to subscribe; for they know this note of inconstancy and defection from that which they have long held, shall disable them to do that good which otherwise they might do for such is the weakness of many, that their ministry should be thereby discredited. As for their easy silencing of them, in such great scarcity of preachers, it is to punish the people, and not them. Ought they not, I mean the bishops, to keep one eye open, to look upon the good that those men do, not to fix them both upon the hurt that they suppose cometh by them? Indeed, such as are intemperate and incorrigible, God forbid they should be permitted to preach: but shall every inconsiderate word, sometimes captiously watched, and for the most part hardly enforced, be as a forfeiture of their voice and gift in preaching? As for sundry particular molestations, I take no pleasure to recite them. If a minister shall be troubled for saying in baptism, do you believe?" for, "dost thou believe?" If another shall be called in question for praying

As for the injuries of the other part, they be "ictus inermes;" as it were headless arrows; they be fiery and eager invectives, and, in some fond men, uncivil and irreverent behaviour towards their superiors. This last invention also, which exposeth them to derision and obloquy by libels, chargeth not, as I am persuaded, the whole side: neither doth that other, which is yet more odious, practised by the worst sort of them; which is, to call in, as it were to their aids, certain mercenary bands, which impugn bishops, and other ecclesiastical dignities, to have the spoil of their endowments and livings: of these I cannot speak too hardly. It is an intelligence between incendiaries and robbers, the one to fire the house. the other to rifle it.

The fourth point wholly pertaineth to them which impugn the present ecclesiastical government; who, although they have not cut themselves off from the body and communion of the church, yet do they affect certain cognisances and differences, wherein they seek to correspond amongst themselves, and to be separate from others. And it is truly said, "tam sunt mores quidam schismatici, quam dogmata schismatica;" there be as well schismatical fashions as opinions. First, they have impropriated unto themselves the names of zealous, sincere, and reformed; as if all others were cold minglers of holy things and profane, and friends of abuses. Yea, be a man endued with great virtues, and fruitful in good works; yet, if he concur not with them, they term him, in derogation, a civil and moral man, and compare him to Socrates, or some heathen philosopher: whereas the wisdom of the Scriptures teacheth us otherwise; namely, to judge and denominate men religious according to their works of the second table; because they of the first are often counterfeit, and practised in